Verse 2

as with the people, so with the priest--All alike shall share the same calamity: no favored class shall escape (compare Eze 7:12-13; Hos 4:9; Rev 6:15).

Verse 4

world--the kingdom of Israel; as in Isa 13:11, Babylon. haughty--literally, "the height" of the people: abstract for concrete, that is, the high people; even the nobles share the general distress.

Verse 5

earth--rather, "the land." defiled under . . . inhabitants--namely, with innocent blood (Gen 4:11; Num 35:33; Psa 106:38). laws . . . ordinance . . . everlasting covenant--The moral laws, positive statutes, and national covenant designed to be for ever between God and them.

Verse 6

earth--the land. burned--namely, with the consuming wrath of heaven: either internally, as in Job 30:30 [ROSENMULLER]; or externally, the prophet has before his eyes the people being consumed with the withering dryness of their doomed land (so Joe 1:10, Joe 1:12), [MAURER].

Verse 7

mourneth--because there are none to drink it [BARNES]. Rather, "is become vapid" [HORSLEY]. languisheth--because there are none to cultivate it now.

Verse 8

(Rev 18:22).

Verse 9

with a song--the usual accompaniment of feasts. strong drink--(See on Isa 5:11). "Date wine" [HORSLEY]. bitter--in consequence of the national calamities.

Verse 10

city of confusion--rather, "desolation." What Jerusalem would be; by anticipation it is called so. HORSLEY translates, "The city is broken down; it is a ruin." shut up--through fear; or rather, "choked up by ruins."

Verse 11

crying for wine--to drown their sorrows in drink (Isa 16:9); Joe 1:5, written about the same time, resembles this.

Verse 12

with destruction--rather "crash" [GESENIUS]. "With a great tumult the gate is battered down" [HORSLEY].

Verse 13

the land--Judea. Put the comma after "land," not after "people." "There shall be among the people (a remnant left), as the shaking (the after-picking) of an olive tree"; as in gathering olives, a few remain on the highest boughs (Isa 17:5-6).

Verse 14

They--those who are left: the remnant. sing for the majesty of the Lord--sing a thanksgiving for the goodness of the Lord, who has so mercifully preserved them. from the sea--from the distant lands beyond the sea, whither they have escaped.

Verse 15

in the fires--VITRINGA translates, "in the caves." Could it mean the fires of affliction (Pe1 1:7)? They were exiles at the time. The fires only loose the carnal bonds off the soul, without injuring a hair, as in the case of Shadrach, Meshach, and Abed-nego. LOWTH reads, in the islands (Eze 26:18). Rather translate for "fires," "in the regions of morning light," that is, the east, in antithesis to the "isles of the sea," that is, the west [MAURER]. Wheresoever ye be scattered, east or west, still glorify the Lord (Mal 1:11).

Verse 16

Songs to God come in together to Palestine from distant lands, as a grand chorus. glory to the righteous--the burden of the songs (Isa 26:2, Isa 26:7). Amidst exile, the loss of their temple, and all that is dear to man, their confidence in God is unshaken. These songs recall the joy of other times and draw from Jerusalem in her present calamities, the cry, "My leanness." HORSLEY translates, "glory to the Just One"; then My leanness expresses his sense of man's corruption, which led the Jews, "the treacherous dealers" (Jer 5:11), to crucify the Just One; and his deficiency of righteousness which made him need to be clothed with the righteousness of the Just One (Psa 106:15). treacherous dealers--the foreign nations that oppress Jerusalem, and overcome it by stratagem (so in Isa 21:2) [BARNES].

Verse 17

This verse explains the wretchedness spoken of in Isa 24:16. Jeremiah (Jer 48:43-44) uses the same words. They are proverbial; Isa 24:18 expressing that the inhabitants were nowhere safe; if they escaped one danger, they fell into another, and worse, on the opposite side (Amo 5:19). "Fear" is the term applied to the cords with feathers of all colors which, when fluttered in the air, scare beasts into the pitfall, or birds into the snare. HORSLEY makes the connection. Indignant at the treatment which the Just One received, the prophet threatens the guilty land with instant vengeance.

Verse 18

noise of . . . fear--the shout designed to rouse the game and drive it into the pitfall. windows . . . open--taken from the account of the deluge (Gen 7:11); the flood-gates. So the final judgments of fire on the apostate world are compared to the deluge (Pe2 3:5-7).

Verse 19

earth--the land: image from an earthquake.

Verse 20

removed like a cottage--(See on Isa 1:8). Here, a hanging couch, suspended from the trees by cords, such as NIEBUHR describes the Arab keepers of lands as having, to enable them to keep watch, and at the same time to be secure from wild beasts. Translate, "Shall wave to and fro like a hammock" swung about by the wind. heavy upon it--like an overwhelming burden. not rise again--not meaning, that it never would rise (Isa 24:23), but in those convulsions it would not rise, it would surely fall.

Verse 21

host of . . . high ones--the heavenly host, that is, either the visible host of heaven (the present economy of nature, affected by the sun, moon, and stars, the objects of idolatry, being abolished, Isa 65:17; Isa 60:19, simultaneously with the corrupt polity of men); or rather, "the invisible rulers of the darkness of this world," as the antithesis to "kings of the earth" shows. Angels, moreover, preside, as it were, over kingdoms of the world (Dan 10:13, Dan 10:20-21).

Verse 22

in the pit--rather, "for the pit" [HORSLEY]. "In the dungeon" [MAURER]. Image from captives thrust together into a dungeon. prison--that is, as in a prison. This sheds light on the disputed passage, Pe1 3:19, where also the prison is figurative: The "shutting up" of the Jews in Jerusalem under Nebuchadnezzar, and again under Titus, was to be followed by a visitation of mercy "after many days"--seventy years in the case of the former--the time is not yet elapsed in the case of the latter. HORSLEY takes "visited" in a bad sense, namely, in wrath, as in Isa 26:14; compare Isa 29:6; the punishment being the heavier in the fact of the delay. Probably a double visitation is intended, deliverance to the elect, wrath to hardened unbelievers; as Isa 24:23 plainly contemplates judgments on proud sinners, symbolized by the "sun" and "moon."

Verse 23

(Jer 3:17). Still future: of which Jesus' triumphal entry into Jerusalem amidst hosannas was a pledge. his ancients--the elders of His people; or in general, His ancient people, the Jews. After the overthrow of the world kingdoms. Jehovah's shall be set up with a splendor exceeding the light of the sun and moon under the previous order of things (Isa 60:19-20). The restoration from Babylon and re-establishment of the theocracy was a type and pledge of this. Next: Isaiah Chapter 25

Verse 1

Behold, the Lord maketh the earth empty,.... Some, by the "earth", only understand the land of Israel or Judea, and interpret the prophecy of the captivity of the ten tribes by Shalmaneser, as Kimchi, and other Jewish writers; and others, of the destruction of the Jews by Nebuchadnezzar; but some take in along with them the neighbouring nations who suffered by the same princes at the same time. Vitringa interprets the whole of the times of the Maccabees, as also the three following chapters Isa 25:1; though it is best to understand it of the Papal world, and all the antichristian states; and there are some things in it, at the close of it, which respect the destruction of the whole world. The Septuagint version uses the word by which Luke intends the whole Roman empire, Luk 2:1 and the Arabic version here renders it, "the whole world": the "emptying" of it is the removal of the inhabitants of it by wars and slaughters, which will be made when the seven vials of God's wrath will be poured upon all the antichristian states; see Rev 16:1 and this being a most remarkable and wonderful event, is prefaced with the word "behold": and maketh it waste; or desolate; the inhabitants and fruits of it being destroyed. R. Joseph Kimchi, from the use of the word in the Arabic language, renders it, "and opened it" (n); and explains it of the opening of the gates of a city to the enemy, so as that men may go out of it; to which the Targum inclines paraphrasing it, "and shall deliver it to the enemy:'' and turneth it upside down; or, "perverteth the face of it" (o); so that it has not the form it had, and does not look like what it was, but is reduced to its original chaos, to be without form and void; cities being demolished, towns ruined, fields laid waste, and the inhabitants slain; particularly what a change of the face of things will there be in the destruction of the city of Rome! see Rev 18:7. The Targum is, "and shall cover with confusion the face of its princes, because they have transgressed the law:'' and scattereth abroad the inhabitants thereof; who will be obliged to fly from place to place from the sword of their victorious enemies. All is spoken in the present tense, though future, because of the certainty of it. (n) So "aperuit totam portam", Golius, col. 321. (o) "et pervertet faciem ejus", Piscator.

Verse 2

And it shall be, as with the people, so with the priest,.... Or, "prince" (p); no order or rank of men will fare better than another; their dignity, in things civil or ecclesiastical, will not secure them from ruin; it will be no better with princes and priests than the common people; they shall all alike share in the common destruction. Not Jeroboam's priests, but rather the Romish priests, are here meant, who have led the people into superstition and idolatry; blind leaders of the blind, and so both fall into the ditch together: as with the servant, so with his master; as with the maid, so with her mistress; there shall be no distinction of superiors and inferiors; as not of prince and subjects, so not of master and servant, mistress and maid; no respect will be had to persons, but the one shall be treated even as the other: as with the buyer, so with the seller; the one that bought an estate, and thought to enjoy it, will be no better off than he that sold it, and perhaps spent the money; the one will be possessed of no more than the other, seeing what the one had bought, and the other sold, will now be in the possession of a third: as with the lender, so with the borrower; their condition will be equal; he that was so poor that he was obliged to borrow to carry on his business, or for the necessaries of life, and so he that was so rich that he was capable of lending, now the one will be no richer than the other, but both on a level; the substance of the lender being taken from him: as with the taker of usury, so with the giver of usury to him; this was forbidden the Jews by a law, Deu 23:19 wherefore not the land of Judea is here meant, but the antichristian states, among whom this practice has greatly prevailed. (p) "ac praesidi", Junius & Tremellius; "sic gubernator", Piscator.

Verse 3

The land shall be utterly emptied, and utterly spoiled,.... Entirely emptied of its inhabitants, and wholly spoiled of its riches and substance; this is repeated, and with greater strength, to confirm what is before said, and which receives a greater confirmation by what follows: for the Lord hath spoken this word; who is able to perform it, and who is faithful to his threatenings, as to his promises; not a word of his shall ever fail; the judgments threatened to the antichristian world are his true and faithful sayings; and the ruin of Rome is certain, because strong is the Lord that judgeth her, Rev 18:8.

Verse 4

The earth mourneth, and fadeth away,.... It mourns, because of its inhabitants being destroyed; and it fades away, because stripped of its wealth and riches: so the kings of the earth, and merchants of it are represented as weeping and mourning at the destruction of Rome, because of its judgments, and the loss of its trade and riches, Rev 18:9, the world languisheth, and fadeth away: the inhabitants of it are like a sick man, that is so faint and feeble that he cannot stand, but totters and falls; and like the leaves of trees and flowers of the fields, whose strength and beauty are gone, and fade and fall: the haughty people of the earth do languish: the kings and merchants of the earth before mentioned, who grow sick and faint through fear of what is coming upon them.

Verse 5

The earth also is defiled under the inhabitants of it,.... Or, "and the earth"; or, "for the earth is defiled" (q); and so it is a reason why it is emptied and spoiled, because polluted and corrupted with the fornication of the whore of Rome, with her idolatries and superstitions, with which the inhabitants of the earth are defiled; or with her rapine and violence, cruelties, bloodshed, and murders; for blood defiles a land, Num 35:33 all which are committed by the inhabitants of the earth, subject to the see of Rome, by reason of which it may be said to be corrupted or defiled; so the phrase may be interpreted "for", or "because of the inhabitants of it": thus Jarchi and Kimchi, because of their wickedness and impieties; see Rev 11:18 or, "the earth is deceitful" (r), or plays the hypocrite; promising and showing as if it would bring forth fruit, and brings forth none, but is barren and unfruitful, because of the sins of the inhabitants of it; see Rev 18:14, because they have transgressed the laws; of God and man, as antichrist and his followers have done; who is that wicked that "lawless one", that sets up himself above laws, and takes upon him to dispense with the laws of God and man, Th2 2:4 and in innumerable instances has transgressed both, casting all contempt upon them, and bidding all defiance to them, as being not at all bound and obliged by them: changed the ordinance; or "ordinances"; the singular for the plural, a collective word; the ordinances of divine revelation, of the Gospel dispensation, those of baptism, and the Lord's supper; the former of these is changed, both as to subjects and mode, from adult baptism to infant baptism, from immersion to aspersion; and the latter, in it the bread and wine are pretended to be changed into the very body and blood of Christ, and is only given in one kind to the laity, and made a real sacrifice of, when its end and use are only to commemorate the one sacrifice already offered up; moreover, by the "ordinance" may be meant the Scriptures, which are the "the rule of judgment"; which antichrist has most miserably perverted, and has changed and altered the sense of them; taking upon him to be the infallible interpreter of them, and judge of all controversies, forbidding the reading of them to the people, and setting up his own decrees, definitions, and determinations, above them; and is "that throne of iniquity, that frameth mischief, by a law", or ordinance, of his own making, and which he puts in the room of the divine law or ordinance, Psa 94:20 where the same word is used as here; and he is that little horn, that thought to change times and laws, Dan 7:25, broken the everlasting covenant; not the eternal law of nature, nor the everlasting covenant of circumcision, or that made with Israel on mount Sinai; but the new covenant, or the administration of the covenant of grace under the Gospel dispensation, which is to last to the end of time, and lies in the ministration of the word, and administration of ordinances; which antichrist has done all that in his power lies to break, make null and void, by corrupting the word, and changing the ordinances, and setting up his own institutions above them, and against them. (q) "et terra", V. L. "nam terra", Piscator. (r) "hypocrita est", Montanus, Tigurine version.

Verse 6

Therefore hath the curse devoured the earth,.... The inhabitants of it, and the fruits upon it, alluding to the earth being cursed for the sin of man, when it brought forth briers and thorns; this may denote the seven vials of God's wrath poured upon the earth, or the antichristian states. Some, by the curse, understand perjury or false swearing; so the Targum, "therefore, because of perjury (or a false oath) the earth is become a desert;'' of which popes, and Popish princes, cardinals, priests, Jesuits, &c. have been notoriously guilty: and they that dwell therein are desolate: for want of houses, cities and towns being destroyed by war; or through famine, for want of provisions, the earth being cursed for their sins: or the words may be rendered, "for they that dwell therein are guilty" (s); of idolatry, bloodshed, perjury, thefts, sorcery, and all other abominations, Rev 9:20, therefore the inhabitants of the earth are burned; their cities burnt with fire, and particularly the city of Rome; or their persons, their bodies burnt with burning fevers, and pestilential diseases; and their minds with envy, fury, and madness: this may be the same with the fourth vial poured upon the sun, when men will be scorched with fire and great heat, and blaspheme, Rev 16:8. The Vulgate Latin version here renders it, "shall be mad"; through the wrath of God poured out upon them: and few men left; but what shall be consumed by fire or sword, by famine or pestilence, or by one or other of the vials; and those that remain shall be frightened, and give glory to the God of heavens Rev 11:13. (s) Sept. "peccabunt", V. L. "quia deliquerunt", Tigurine version; "rei aguntur, sive luunt", Cocceius.

Verse 7

The new wine mourneth,.... For want men to drink it, or because spilled by the enemy; or the inhabitants of the land mourn for want of it, not having their vintages as usual: the vine languisheth; or is sickly, and so barren and unfruitful, does not bring forth its clusters of grapes as it used to do; there being none to prune it, and take care of it, and being trodden down by hostile forces. The Targum is, "all that drink wine shall mourn, because the vines are broken down.'' So the Romish harlot, and those that have drank of the wine of her fornication, and have lived deliciously, shall have, in one hour, death, and mourning, and famine, Rev 18:7, all the merryhearted do sigh; such, whose hearts wine has formerly made glad, shall now sigh for want of it; and such who have lived deliciously with the whore of Rome, and have had many a merry bout with her, shall now bewail her, and lament for her, when she shall be utterly burnt with fire, Rev 18:9.

Verse 8

The mirth of tabrets ceaseth,.... Or of drums, and such like musical instruments, used at junketings and jovial feasts. So when Babylon is fallen, the voice of harpers and musicians, and of pipers and trumpeters, shall be heard no more therein, Rev 18:22, the noise of them that rejoice endeth; the tumultuous noise of revelling persons at feasts and banquets, at marriages, and such like seasons; and so it is said, that when Babylon is destroyed, the voice of the bridegroom and the bride shall be heard no more at all therein, or the joy expressed on such occasions by their friends and companions, Rev 18:23, the joy of the harp ceaseth; an instrument of music used on joyful occasions; the voice of harpers is particularly mentioned in Rev 18:22.

Verse 9

They shall not drink wine with a song,.... They that have wine to drink shall not drink it with that pleasure they have heretofore done; nor shall their drinking be attended with merry songs, such as are sung by drunkards, who, while they are quaffing, are chanting to the sound of the viol, or other musical instruments; see Amo 6:5, strong drink shall be bitter to them that drink it; they shall have no gust for it, or relish of it, as they formerly had; either through bodily diseases upon themselves, or because of the calamities upon the nations and states in which they dwell: this will be the case of her that says, "I sit a queen, and shall see no sorrow", Rev 18:7.

Verse 10

The city of confusion is broken down,.... Or "of vanity", as the Vulgate Latin version; or of "emptiness" or "desolation"; the word is "tohu", used in Gen 1:2 this is to be understood not of Bethel, where one of Jeroboam's calves was, called Bethaven, or "the house of vanity"; nor Samaria, the chief city of the ten tribes; nor Jerusalem; but mystical Babylon, whose name signifies "confusion"; even the city of Rome, in which there is nothing but disorder and irregularity, no truth, justice, or religion; a city of vanity, full of superstition and idolatry, and devoted to ruin and desolation; and will be broke to pieces by the judgments of God, which will come upon it in one hour, Rev 18:8, every house is shut up, that no man may come in: or, "from coming in"; not for fear of the enemy, and to keep him out; but because there are no inhabitants in them, being all destroyed by one means or another, by fire or sword, or famine or pestilence, so that there is none to go in or out.

Verse 11

There is a crying for wine in the streets,.... Not to them that have it, to come and sell it, as Kimchi; but for want of it: there shall be a howling and lamentation in the streets of Rome, during the siege of it, when there will be a famine of bread and of wine, as in Rev 18:8 by those who used to drink wine, and make glad their hearts; but now shall be without it. This is put for all desirable things, which their souls lusted after; but now will be departed from them, Rev 18:14, all joy is darkened: or come to an eventide; the light of joy is turned into the darkness of misery and distress; this will be, when the fifth vial is poured out on the seat of the beast, and his kingdom will be full of darkness; and men will gnaw their tongues for pain, and yet not repent of their sins, but blaspheme the God of heaven, Rev 16:10, the mirth of the land is gone; not Jerusalem, the joy of the whole earth, as Jarchi; but the mirth and joy of the city of Rome; See Gill on Isa 24:8.

Verse 12

In the city is left desolation,.... And nothing else, palaces, houses, and temples burnt, and inhabitants destroyed; none but devils, foul spirits, and hateful and unclean birds, inhabiting it, Rev 18:2, and the gate is smitten with destruction; or "gates", the singular for the plural; none passing and repassing through them, as formerly, and themselves utterly destroyed. This, according to Kimchi, shall be in the days of the Messiah, in the times of Gog and Magog.

Verse 13

When thus it shall be in the midst of the land among the people,.... When the above judgments shall be executed, the city of Rome shall be destroyed, and the vials of God's wrath are poured but on all the antichristian states, on all the followers of the beast, throughout the whole Romish jurisdiction: there shall be as the shaking of an olive tree, and as the gleaning of grapes, when the vintage is done; as when an olive tree is shaken, or beaten with a staff, which was the usual way of gathering olives, and which the word (t) here signifies, there are some few left upon the uppermost or outermost branches, which cannot be reached; and as, after the vintage is got in, there are some grapes to be gleaned and gathered from the vines; see Isa 17:6 so it is here insinuated that there should be some, though but a few, a remnant, according to the election of grace, that should escape the above calamities, and be preserved as a seed for the church of God; and so it will be, that just before the destruction of mystical Babylon, the Lord's people will be called out of her, that they partake not of her sins, and of her plagues, Rev 18:4. The Targum is, "for now shall be left alone the righteous in the midst of the earth, among the kingdoms, as the shaking of olives, as the gleaning of grapes after the vintage;'' and to olives and grapes are these gracious persons fitly compared, for the goodness, loveliness, and fruitfulness of them, through the grace of God. (t) "similes olivis destrictae oleae", Junius & Tremellius; "tanquam strictura oleae", Cocceius.

Verse 14

They shall lift up their voice, they shall sing,.... That is, as the Septuagint version adds, "they that are left upon the earth;'' these shall lift up their voice, in singing the praises of God, for his judgments on Babylon, and avenging the blood of his saints; and for their deliverance and salvation, and the inestimable blessings they are now put into the possession of; these are they, who, having gotten the victory over the beast and his image, sing the song of Moses and the Lamb, Rev 15:2, for the majesty of the Lord, they shall cry aloud from the sea: so the Hebrew accents distinguish these clauses; and the sense is, that from the west, as Kimchi and Ben Melech interpret it, from the western nations, where Protestantism chiefly prevails; or from the Mediterranean Sea, which lay west of Judea; from the maritime countries, the countries bordering upon it, where at this time will appear many that will embrace the Gospel of Christ; or from the isles of the sea, as the phrase is explained in the next verse Isa 24:15, such as our isles of Great Britain and Ireland; great acclamations will be made unto the Lord, on account of his glorious majesty, seen in the destruction of antichrist, and in setting up his own kingdom and glory: these are the four and twenty elders, who will fall down, and give thanks to Christ, for taking to himself his great power, and reigning; and these triumphant and victorious persons are represented as standing on a sea, while they make their shouts and hallelujahs; see Rev 11:16 this, with what follows in the two next verses Isa 24:15, belong to the Philadelphian church state, or spiritual reign of Christ, and express the light and joy that will attend that.

Verse 15

Wherefore glorify ye the Lord, in the fires,.... These are the words of the remnant, now triumphing and singing, calling upon others also to glorify the Lord in the fires of affliction and tribulation, in which they had lately been, and had themselves done: or, "in the valleys" (u); in low estates and conditions: or, "in holes" (w); dens and clefts of rocks, where they fled from their persecuting enemies; but neither of these versions suit the state of the true church, as it will be at this time. The word "Urim", here used, which is one of the names of what was put into the breastplate of the high priest, signifies "lights"; which sense of the word the Vulgate Latin version retains, rendering it, "in doctrines glorify the Lord", and so the Targum, "therefore, when light cometh to the righteous, they shall glorify the Lord;'' and so the words may be rendered, "glorify the Lord for the Urim", or "the lights"; for Christ, who has the true "Urim" and "Thummim", lights and perfections; for the light of his Gospel, and the truths of it, which will now be spread in a most wonderful manner throughout the world; to which times may be applied those words, "arise, shine, for thy light is come, and the glory of the Lord is risen upon thee--and the Gentiles shall come to thy light, and kings to the brightness of thy rising", Isa 60:1 and which will be a just and sufficient reason for giving glory to the Lord: even the name of the Lord God of Israel, in the isles of the sea; whose name will now be known, not in Israel, or among the Jews only, but in all distant and foreign countries, which are sometimes meant by the isles of the sea; and in all islands, even the most remote, who will have reason to join with them on the continent to glorify God, whose name will now be great in all the earth. (u) "in vallibus". So Kimchi, Ben Melech, Munster, Pagninus, Montanus, Piscator. (w) "In cavernis vel speluncis", Forerius, Sanctius.

Verse 16

From the uttermost part of the earth have we heard songs,.... Of praise and thanksgivings, on account of the judgments of God on antichrist; for the glorious appearance of Christ's kingdom; for the spread of his Gospel throughout the world; for the conversion of the Jews, and the bringing in of the fulness of the Gentiles everywhere; wherefore these songs are heard from all parts of the world, and the uttermost parts of them; these are the voices said to be heard in heaven, or in the church, everywhere, Rev 11:15 so some Jewish writers (x) interpret the words of the days of the Messiah, and of the songs then to be sung: even glory to the righteous; to the righteous One; meaning either the righteous God, who is essentially righteous in himself, and declaratively in his works of providence and grace, and in the judgments he executes on his enemies; on account of which, particularly, glory is here ascribed unto him, even for his judgments on the great whore, they being just and true, Rev 16:6 or to Christ the righteous One, who is so as God, and as Mediator, and is the author of righteousness to his people; who ascribe the glory of deity, of salvation, and of righteousness to him, who is crowned with glory and honour now, and will be glorified on earth at this time; for then he, and he alone, will be exalted, and will reign before his ancients gloriously: or to righteous men, such who are made righteous by the righteousness of Christ imputed to them: it is a glory to have on the righteousness of Christ; and such as have it are all glorious within, and will be remarkably glorious in the latter day, a crown of glory in the hands of the Lord; and especially in the New Jerusalem church state, when they will have the glory of God upon them, as well as in the ultimate state. Ben Melech observes, that signifies desire and good will; and so may suggest, that the righteous at this time will have all that their hearts can wish for and desire, as well as visibly appear to be the objects of God's light and pleasure. Some think that the word "tzebi", translated "glory", signifies the land of Judea, called "the glory of all lands", Eze 20:6 which will at this time be restored to the Jews, who will now be converted, and be all righteous: but I said, my leanness, my leanness, woe unto me: the treacherous dealers have dealt treacherously, yea, the treacherous dealers have dealt very treacherously: this the prophet said, which brought leanness upon him; he either pining and fretting at the present state of his people, so very unlike to that which he now had a view of; they being a set of treacherous men, there being no faith in them, with respect to God or one another; no religion or truth, no honour nor honesty among them: or having in view the future state of this people when the Messiah should come; whom they would reject, and treacherously betray into the hands of the Gentiles, and crucify: or else, rather foreseeing, by a spirit of prophecy, the sad times that would be previous to those glorious ones before mentioned; as great declensions among professors; great coldness and lukewarmness in religious affairs, the consequence of which is leanness of soul; the interest of Christ brought very low, his witnesses being slain, and prophesying at an end; and all this through the treachery of false teachers that lie in wait to deceive: unless, rather, it can be thought that this refers to the Laodicean state, when there will be great lukewarmness and indifference in the professors of religion; great carnality and security, and much spiritual leanness, though great boasts of riches and fulness; and which will issue in the dissolution of the world, and the personal appearance of Christ, to which the following part of the chapter seems to relate. The Targum interprets the word "razi", which is repeated, and rendered "leanness", by a "secret" or mystery, thus, "the prophet said, a secret, a reward for the righteous is shown unto me; a secret punishment for the wicked is revealed unto me;'' and so Jarchi explains it of two secrets, the secret of punishment, and the secret of salvation; but of the latter especially the prophet would not say woe unto me, nor indeed of the former; for as the one is desirable, so the other is but just and righteous, and neither of them secrets, or mysteries: rather, if the idea of a mystery or secret is to be retained, the prophet may be thought to be thrown into distress, in the foreview of the blindness that should happen to Israel, and continue till the fulness of the Gentiles came in, which the apostle calls a mystery, Rom 11:25 and of their rejection, because of their disbelief of the Messiah, and their perfidious usage of him and his followers, dealing very treacherously with them, and betraying them into the hands of wicked men. (x) Midrash Kohelet, fol. 62. 3.

Verse 17

Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. This is to be understood not of the land of Judea only, and the inhabitants of it, but of all the earth; Kimchi interprets it of the nations of the world, particularly the Greeks and Turks; but the whole world, and the inhabitants of it, are meant, as the following verses show. There is an elegant play on words in the Hebrew, which cannot well be expressed in English, in the words "pachad, pachath, pach", fear, pit, and a snare; which are expressive of a variety of dangers, difficulties, and distresses; there seems to be an allusion to creatures that are hunted, who flee through fear, and fleeing fall into pits, or are entangled in snares, and so taken. Before the last day, or second coming of Christ to judge the world, there will be great perplexity in men's minds, great dread and fear upon their hearts, and much distress of nations; and the coming of the Son of Man will be as a snare upon the earth; see Luk 21:25. . Isaiah 24:18 isa 24:18 isa 24:18 isa 24:18And it shall come to pass, that he who fleeth from the noise of the fear,.... From the fearful noise that will be made, the voices and thunderings heard in the heavens above, the sea and waves roaring below; or from wars, and rumours of wars, and terrible armies approaching and pursuing, Luk 21:25 or rather at the report of an object to be feared and dreaded by wicked men, even the Son of Man coming in the clouds of heaven, Rev 1:7, shall fall into the pit; of ruin and destruction, dug for the wicked, Psa 94:13 just as the kings of Sodom and Gomorrah fell into the slime pits, when they fled from their conquerors, Gen 14:10, and he that comes up out of the midst of the pit shall be taken in the snare; the meaning is, that he that escapes one trouble should fall into another, so that there will be no safety anywhere. Jarchi's note is, "he that escapes the sword of Messiah ben Joseph, shall fall upon the sword of Messiah ben David; and he that escapes from thence shall be taken in a snare in the war of Gog:'' for the windows from on high are open; not hereby signifying, as Jerom thinks, that the Lord would now see all the sins of men, which, because he did not punish before, he seemed by sinners to be ignorant of; but the allusion is to the opening of the windows of heaven at the time of the deluge, Gen 7:11 and intimates, that the wrath of God should be revealed from heaven, and the severest judgments be denounced, made manifest, and come down from thence in a very visible, public, and terrible manner, like an overflowing tempest of rain: and the foundations of the earth do shake: very probably the dissolution of the world may be attended with a general earthquake; or this may denote the dread and terror that will seize the inhabitants of it.

Verse 18

The earth is utterly broken down,.... Still alluding to the deluge, when the earth broke in upon the waters under it, if Mr. Burnet's theory of the earth can be supported: the earth is clean dissolved; it will be an entire dissolution, nothing shall remain; all these things, as Peter says, the heavens and the earth, and all in them, shall be dissolved, Pe2 3:11, the earth is moved exceedingly; out of its place and form, and shall fall into its original chaos and confusion. The Targum is, "moving, the earth shall be moved; agitating, the earth shall be agitated; breaking or dissolving, the earth shall be broken or dissolved;'' which seems to express the more gradual and natural dissolution of the world. These expressions are used, and repeated, to declare the certain and complete destruction of it.

Verse 19

The earth shall reel to and fro like a drunkard,.... When it shall be moved and agitated to and fro, and dissolved; or this may be meant of the inhabitants, who shall be at their wits' end, and in the utmost confusion, not knowing what to do, nor where to go, having no more thought, nor sense, nor command of themselves, than a drunken man; and this is in just retaliation, that as they have been drunk with sin, having drank up iniquity like water, they shall now be drunk with punishment, which being heavy upon them, will make them stagger like a drunken man: and shall be removed like a cottage; or, "a tent" (x); either of soldiers or shepherds, which are easily taken down and moved; or like "a lodge" (y), as the word is rendered Isa 1:8. The Septuagint render it a "fruit watch"; and, according to the Jewish writers, it signifies a booth or tent, in which the keepers of gardens or vineyards watched in the night; which Jarchi says was built on the top of a tree, and Kimchi on a hill; and, being made of light wood, was easily moved to and fro with the wind. The Targum is, "and it goes and comes as a bed;'' that is, rocks as a cradle: and the transgression thereof shall be heavy upon it; that is, the punishment of transgression, which, like a talent of lead, in Zac 5:8 shall crush it, and the inhabitants of it, to pieces: and it shall fall, and not rise again; in the form it now is; for there will be new heavens and a new earth, in which the righteous, who will share the first resurrection, will dwell; for as for the first earth, or present one, it shall pass away, and no place be found for it, Rev 20:11. (x) "quasi tabernaculum", V. L. (y) "Ut diversoriolum", Piscator.

Verse 20

And it shall come to pass in that day,.... Not at the precise exact time the earth shall be dissolved, but previous to it, within that dispensation that is called the last day: that the Lord shall punish the host of the high ones that are on high; which is not to be understood of the darkening of the sun, moon, and stars in the heavens, as some; nor of the visiting of angels, as Aben Ezra; nor of the punishment of Satan, and his principalities and powers, who are reserved to the judgment of the great day; much less of the people of the Jews, their kings and rulers; nor the great monarchs of the earth, the Assyrian, Chaldean, and others; but of antichrist and, his dignified clergy, cardinals, archbishops, bishops, &c. who are the "host or army of that high one" (z), as it may be rendered; of him that exalts himself above all that is called God, sitting in the high place in the temple of God, as if he was God; him, with all his mighty ones, will Christ, who is the true Jehovah, destroy with the breath of his mouth and the brightness of his coming; see Th2 2:4, and the kings of the earth upon the earth; the kings of the earth, who have committed fornication with the whore of Rome; and who will make war with the Lamb, and shall be overcome by him, Rev 17:2 or, "the kings of he earth" with "their earth" (a); both they and their land shall be visited. (z) "super exercitum excelsi", Pagninus, Montanus, So Cocceius. (a) "cum terra ipsorum", Junius & Tremellius.

Verse 21

And they shall be gathered together,.... First to the battle of the great day of God Almighty at Armageddon, Rev 16:14 and there being overcome and taken, they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison; in the prison or the grave, and in hell; as captives are, till such time as something is determined and ordered what to be done with them: and after many days shall they be visited; or punished, that is, after the thousand years are ended, when the wicked dead will be all raised; after the battle of Gog and Magog, when Satan, the beast, and false prophet, and all their adherents, shall be cast into the lake which burns with fire and brimstone, Rev 19:20.

Verse 22

Then the moon shall be confounded, and the sun ashamed,.... Either literally understood; and the meaning is, that they shall be darkened, their light being eclipsed by the superior light of Christ, the sun of righteousness; see Mat 24:29 the New Jerusalem church state, which is referred to, will have no need of the light of the sun, or of the moon, Christ being the light thereof, Rev 21:23 figuratively it may be interpreted of the kings and great men of the earth, as Aben Ezra; whose glory will be outshone by the transcendent lustre and glory of Christ, the King of saints. The Targum paraphrases it of idolaters thus, "and they shall be confounded that worship the moon, and they shall be ashamed that worship the sun;'' perhaps this may have reference to the fourth vial, which shall be poured out upon the pope and his clergy, Rev 16:8, when the Lord of hosts shall reign in Mount Zion, and in Jerusalem; who is no other than the Lord Jesus Christ, the true Jehovah, the Lord of hosts or armies, of the sun, moon, and stars, the host of heaven, and of the heavenly host of angels, and of men on earth; who was King from eternity, and reigned during the Old Testament dispensation; came a King into this world, though his kingdom was not of it, nor was with observation: upon his ascension to heaven was made and declared Lord and Christ; and now rules in the hearts of his people by his Spirit and grace, and whose spiritual reign will more manifestly appear in the latter day; but here it is to be understood of his reign on earth, which will be personal, visible, and glorious, and in a different manner from what it now is, when he will be King over all the earth. Zion and Jerusalem, where he will reign, may be literally understood as the chief place of his residence during this state, the spot of ground where he was most despised and ill treated; see Zac 14:4 or mystically, the church in the New Jerusalem state, Rev 21:2 here he will reign, and before his ancients gloriously: or, "in glory"; in his own glory, both as God and as man, and Mediator; and in his Father's glory, and in the glory of his holy angels, in which he will come and appear; and therefore his appearing is called a glorious one, Luk 9:26, Tit 2:13 and this "before his ancients", the ancient patriarchs both before the flood, as Adam, Abel, &c. and after the flood, as Abraham, Isaac, Jacob, and others; the old Jewish church, the prophets and saints of the Old Testament dispensation; the apostles and elders of the Gospel churches under the New; the four and twenty elders, the representatives of the Gospel churches, so often spoken of in the book of the Revelation; very probably with reference to this text; and all the saints, in all ages, who will now be raised from the dead, and live and reign with him; these are his ancients, who are loved with an everlasting love, chosen in him before the foundation of the world, with whom a covenant was made in him, and grace given to them in him, before the world began; in the midst and presence of these he will reign, and they shall behold his glory; yea, these shall appear in glory; for so the words may be construed, "before his ancients", who are "glory", or "in glory" (b); for they shall appear with him in glory, both in soul and body, having the glory of God upon them, Col 3:4. (b) "et coram senibus suis, gloria", Pagninus, Montanus. Next: Isaiah Chapter 25

Verse 1

It is thoroughly characteristic of Isaiah, that the commencement of this prophecy, like Isa 19:1, places us at once in the very midst of the catastrophe, and condenses the contents of the subsequent picture of judgment into a few rapid, vigorous, vivid, and comprehensive clauses (like Isa 15:1; Isa 17:1; Isa 23:1, cf., Isa 33:1). "Behold, Jehovah emptieth the earth, and layeth it waste, and marreth its form, and scattereth its inhabitants. And it happeneth, as to the people, so to the priest; as to the servant, so to his master; as to the maid, so to her mistress; as to the buyer, so to the seller; as to the lender, so to the borrower; as to the creditor, so to the debtor. Emptying the earth is emptied, and plundering is plundered: for Jehovah hat spoken this word." The question, whether the prophet is speaking of a past of future judgment, which is one of importance to the interpretation of the whole, is answered by the fact that with Isaiah "hinnēh" (behold) always refers to something future (Isa 3:1; Isa 17:1; Isa 19:1; Isa 30:27, etc.). And it is only in his case, that we do meet with prophecies commencing so immediately with hinnēh. Those in Jeremiah which approach this the most nearly (viz., Jer 47:2; Jer 49:35, cf., Isa 51:1, and Eze 29:3) do indeed commence with hinnēh, but not without being preceded by an introductory formula. The opening "behold" corresponds to the confirmatory "for Jehovah hath spoken," which is always employed by Isaiah at the close of statements with regard to the future and occurs chiefly, (Note: Vid., Isa 1:20; Isa 21:17; Isa 22:25; Isa 25:8; Isa 40:5; Isa 58:14; also compare Isa 19:4; Isa 16:13, and Isa 37:22.) though not exclusively, (Note: Vid., Oba 1:18, Joe 3:8, Mic 4:4; Kg1 14:11.) in the book of Isaiah, whom we may recognise in the detailed description in Isa 24:2 (vid., Isa 2:12-16; Isa 3:2-3, Isa 3:18-23, as compared with Isa 9:13; also with the description of judgment in Isa 19:2-4, which closes in a similar manner). Thus at the very outset we meet with Isaiah's peculiarities; and Caspari is right in saying that no prophecy could possibly commence with more of the characteristics of Isaiah than the prophecy before us. The play upon words commences at the very outset. Bâkak and bâlak (compare the Arabic ballūka, a blank, naked desert) have the same ring, just as in Nah 2:11, cf., Isa 24:3, and Jer 51:2. The niphal futures are intentionally written like verbs Pe-Vâv (tibbōk and tibbōz, instead of tibbak and tibbaz), for the purpose of making them rhyme with the infinitive absolutes (cf., Isa 22:13). So, again, caggebirtâh is so written instead of cigbirtâh, to produce a greater resemblance to the opening syllable of the other words. The form נשׁה is interchanged with נשׁא) (as in Sa1 22:2), or, according to Kimchi's way of writing it, with נשׁא) (written with tzere), just as in other passages we meet with נשׁא along with נשׁה, and, judging from Arab. ns', to postpone or credit, the former is the primary form. Nōsheh is the creditor, and בו נשׁא אשׁר is not the person who has borrowed of him, but, as נשה invariably signifies to credit (hiphil, to give credit), the person whom he credits (with ב obj., like בּ נגשׂ in Isa 9:3), not "the person through whom he is נשׁא)" (Hitzig on Jer 15:10). Hence, "lender and borrower, creditor and debtor" (or taker of credit). It is a judgment which embraces all, without distinction of rank and condition; and it is a universal one, not merely throughout the whole of the land of Israel (as even Drechsler renders הארץ), but in all the earth; for as Arndt correctly observes, הארץ signifies "the earth" in this passage, including, as in Isa 11:4, the ethical New Testament idea of "the world" (kosmos).

Verse 4

That this is the case is evident from Isa 24:4-9, where the accursed state into which the earth is brought is more fully described, and the cause thereof is given. "Smitten down, withered up is the earth; pined away, wasted away is the world; pined away have they, the foremost of the people of the earth. And the earth has become wicked among its inhabitants; for they transgressed revelations, set at nought the ordinance, broke the everlasting covenant. Therefore hath the curse devoured the earth, and they who dwelt in it make expiation: therefore are the inhabitants of the earth withered up, and there are very few mortals left. New wine mourneth, vine is parched, all the merry-hearted groan. The joyous playing of tabrets is silent; the noise of them that rejoice hath ceased; the joyous playing of the guitar is silent. They drink no wine with a song; meth tastes bitter to them that drink it." "The world" (tēbēl) is used here in Isa 24:4, as in Isa 26:9 (always in the form of a proper name, and without the article), as a parallel to "the earth" (hâ'âretz), with which it alternates throughout this cycle of prophecies. It is used poetically to signify the globe, and that without limitation (even in Isa 13:11 and Isa 18:3); and therefore "the earth" is also to be understood here in its most comprehensive sense (in a different sense, therefore, from Isa 33:9, which contains the same play upon sounds). The earth is sunk in mourning, and has become like a faded plant, withered up with heat; the high ones of the people of the earth (merōm; abstr. pro concr., like câbōd in Isa 5:13; Isa 22:24) are included (עם is used, as in Isa 42:5; Isa 40:7, to signify humanity, i.e., man generally). אמללוּ (for the form, see Comm. on Job, at Job 18:16-19) stands in half pause, which throws the subjective notion that follows into greater prominence. It is the punishment of the inhabitants of the earth, which the earth has to share, because it has shared in the wickedness of those who live upon it: chânaph (not related to tânaph) signifies to be degenerate, to have decided for what is evil (Isa 9:16), to be wicked; and in this intransitive sense it is applied to the land, which is said to be affected with the guilt of wicked, reckless conduct, more especially of blood-guiltiness (Psa 106:38; Num 35:33; compare the transitive use in Jer 3:9). The wicked conduct of men, which has caused the earth also to become chanēphâh, is described in three short, rapid, involuntarily excited sentences (compare Isa 15:6; Isa 16:4; Isa 29:20; Isa 33:8; also Isa 24:5; Isa 1:4, Isa 1:6, Isa 1:8; out of the book of Isaiah, however, we only meet with this in Joe 1:10, and possibly Jos 7:11). Understanding "the earth" as we do in a general sense, "the law" cannot signify merely the positive law of Israel. The Gentile world had also a torâh or divine teaching within, which contained an abundance of divine directions (tōrōth). They also had a law written in their hearts; and it was with the whole human race that God concluded a covenant in the person of Noah, at a time when the nations had none of them come into existence at all. This is the explanation given by even Jewish commentators; nevertheless, we must not forget that Israel was included among the transgressors, and the choice of expression was determined by this. With the expression "therefore" the prophecy moves on from sin to punishment, just as in Isa 5:25 (cf., Isa 5:24). אלה is the curse of God denounced against the transgressors of His law (Dan 9:11; compare Jer 23:10, which is founded upon this, and from which אבלה has been introduced into this passage in some codices and editions). The curse of God devours, for it is fire, and that from within outwards (see Isa 1:31; Isa 5:24; Isa 9:18; Isa 10:16-17; Isa 29:6; Isa 30:27., Isa 33:11-14): chârū (milel, since pashta is an acc. postpos.), (Note: In correct texts châr has two pashtas, the former indicating the place of the tone.) from chârar, they are burnt up, exusti. With regard to ויּאשׁמוּ, it is hardly necessary to observe that it cannot be traced back to אשׁם = ישׁם, שׁמם; and that of the two meanings, culpam contrahere and culpam sustinere, it has the latter meaning here. We must not overlook the genuine mark of Isaiah here in the description of the vanishing away of men down to a small remnant: נשׁאר (שׁאר) is the standing word used to denote this; מזער (used with regard to number both here and in Isa 16:14; and with regard to time in Isa 10:25 and Isa 29:17) is exclusively Isaiah's; and אנושׁ is used in the same sense as in Isa 33:8 (cf., Isa 13:12). In Isa 24:7 we are reminded of Joel 1 (on the short sentences, see Isa 29:20; Isa 16:8-10); in Isa 24:8, Isa 24:9 any one acquainted with Isaiah's style will recall to mind not only Isa 5:12, Isa 5:14, but a multitude of other parallels. We content ourselves with pointing to עלּיז (which belongs exclusively to Isaiah, and is taken from Isa 22:2 and Isa 32:13 in Zep 2:15, and from Isa 13:3 in Zep 3:11); and for basshir (with joyous song) to Isa 30:32 (with the beating of drums and playing of guitars), together with Isa 28:7. The picture is elegiac, and dwells so long upon the wine (cf., Isa 16:1-14), just because wine, both as a natural production and in the form of drink, is the most exhilarating to the heart of all the natural gifts of God (Psa 104:15; Jdg 9:13). All the sources of joy and gladness are destroyed; and even if there is much still left of that which ought to give enjoyment, the taste of the men themselves turns it into bitterness.

Verse 10

The world with its pleasure is judged; the world's city is also judged, in which both the world's power and the world's pleasure were concentrated. "The city of tohu is broken to pieces; every house is shut up, so that no man can come in. There is lamentation for wine in the fields; all rejoicing has set; the delight of the earth is banished. What is left of the city is wilderness, and the gate was shattered to ruins. For so will it be within the earth, in the midst of the nations; as at the olive-beating, as at the gleaning, when the vintage is over." The city of tohu (kiryath tōhu): this cannot be taken collectively, as Rosenmller, Arndt, and Drechsler suppose, on account of the annexation of kiryath to tohu, which is turned into a kind of proper name; for can we understand it as referring to Jerusalem, as the majority of commentators have done, including even Schegg and Stier (according to Isa 32:13-14), after we have taken "the earth" (hâ'âretz) in the sense of kosmos (the world). It is rather the central city of the world as estranged from God; and it is here designated according to its end, which end will be tohu, as its nature was tohu. Its true nature was the breaking up of the harmony of all divine order; and so its end will be the breaking up of its own standing, and a hurling back, as it were, into the chaos of its primeval beginning. With a very similar significance Rome is called turbida Roma in Persius (i. 5). The whole is thoroughly Isaiah's, even to the finest points: tohu is the same as in Isa 29:21; and for the expression מבּוא (so that you cannot enter; namely, on account of the ruins which block up the doorway) compare Isa 23:1; Isa 7:8; Isa 17:1, also Isa 5:9; Isa 6:11; Isa 32:13. The cry or lamentation for the wine out in the fields (Isa 24:11; cf., Job 5:10) is the mourning on account of the destruction of the vineyards; the vine, which is one of Isaiah's most favourite symbols, represents in this instance also all the natural sources of joy. In the term ‛ârbâh (rejoicing) the relation between joy and light is presupposed; the sun of joy is set (compare Mic 3:6). What remains of the city בּעיר is partitive, just as בּו in Isa 10:22) is shammâh (desolation), to which the whole city has been brought (compare Isa 5:9; Isa 32:14). The strong gates, which once swarmed with men, are shattered to ruins (yuccath, like Mic 1:7, for yūcath, Ges. 67, Anm. 8; שׁאיּה, ἁπ λεγ, a predicating noun of sequence, as in Isa 37:26, "into desolated heaps;" compare Isa 6:11, etc., and other passages). In the whole circuit of the earth (Isa 6:12; Isa 7:22; hâ'âretz is "the earth" here as in Isa 10:23; Isa 19:24), and in the midst of what was once a crowd of nations (compare Mic 5:6-7), there is only a small remnant of men left. This is the leading thought, which runs through the book of Isaiah from beginning to end, and is figuratively depicted here in a miniature of Isa 17:4-6. The state of things produced by the catastrophe is compared to the olive-beating, which fetches down what fruit was left at the general picking, and to the gleaning of the grapes after the vintage has been fully gathered in (câlâh is used here as in Isa 10:25; Isa 16:4; Isa 21:16, etc., viz., "to be over," whereas in Isa 32:10 it means to be hopelessly lost, as in Isa 15:6). There are no more men in the whole of the wide world than there are of olives and grapes after the principal gathering has taken place. The persons saved belong chiefly, though not exclusively, to Israel (Joh 3:5). The place where they assemble is the land of promise.

Verse 14

There is now a church there refined by the judgment, and rejoicing in its apostolic calling to the whole world. "They will lift up their voice, and exult; for the majesty of Jehovah they shout from the sea: therefore praise ye Jehovah in the lands of the sun, in the islands of the sea the name of Jehovah the God of Israel." The ground and subject of the rejoicing is "the majesty of Jehovah," i.e., the fact that Jehovah had shown Himself so majestic in judgment and mercy (Isa 12:5-6), and was now so manifest in His glory (Isa 2:11, Isa 2:17). Therefore rejoicing was heard "from the sea" (the Mediterranean), by which the abode of the congregation of Jehovah was washed. Turning in that direction, it had the islands and coast lands of the European West in front (iyyi hayyâm; the only other passage in which this occurs is Isa 11:11, cf., Eze 26:18), and at its back the lands of the Asiatic East, which are called 'urim, the lands of light, i.e., of the sun-rising. This is the true meaning of 'urim, as J. Schelling and Drechsler agree; for Dderlein's comparison of the rare Arabic word awr, septentrio is as far removed from the Hebrew usage as that of the Talmud אור אורתּא, vespera. Hitzig's proposed reading באיים (according to the lxx) diminishes the substance and destroys the beauty of the appeal, which goes forth both to the east and west, and summons to the praise of the name of Jehovah the God of Israel, על־כּן, i.e., because of His manifested glory. His "name" (cf., Isa 30:27) is His nature as revealed and made "nameable" in judgment and mercy.

Verse 16

This appeal is not made in vain. Isa 24:16. "From the border of the earth we hear songs: Praise to the Righteous One!" It no doubt seems natural enough to understand the term tzaddı̄k (righteous) as referring to Jehovah; but, as Hitzig observes, Jehovah is never called "the Righteous One" in so absolute a manner as this (compare, however, Psa 112:4, where it occurs in connection with other attributes, and Exo 9:27, where it stands in an antithetical relation); and in addition to this, Jehovah gives צבי (Isa 4:2; Isa 28:5), whilst כבוד, and not צבי, is ascribed to Him. Hence we must take the word in the same sense as in Isa 3:10 (cf., Hab 2:4). The reference is to the church of righteous men, whose faith has endured the fire of the judgment of wrath. In response to its summons to the praise of Jehovah, they answer it in songs from the border of the earth. The earth is here thought of as a garment spread out; cenaph is the point or edge of the garment, the extreme eastern and western ends (compare Isa 11:12). Thence the church of the future catches the sound of this grateful song as it is echoed from one to the other. The prophet feels himself, "in spirit," to be a member of this church; but all at once he becomes aware of the sufferings which will have first of all to be overcome, and which he cannot look upon without sharing the suffering himself. "Then I said, Ruin to me! ruin to me! Woe to me! Robbers rob, and robbing, they rob as robbers. Horror, and pit, and snare, are over thee, O inhabitant of the earth! And it cometh to pass, whoever fleeth from the tidings of horror falleth into the pit; and whoever escapeth out of the pit is caught in the snare: for the trap-doors on high are opened, and the firm foundations of the earth shake. The earth rending, is rent asunder; the earth bursting, is burst in pieces; the earth shaking, tottereth. The earth reeling, reeleth like a drunken man, and swingeth like a hammock; and its burden of sin presseth upon it; and it falleth, and riseth not again." The expression "Then I said" (cf., Isa 6:5) stands here in the same apocalyptic connection as in Rev 7:14, for example. He said it at that time in a state of ecstasy; so that when he committed to writing what he had seen, the saying was a thing of the past. The final salvation follows a final judgment; and looking back upon the latter, he bursts out into the exclamation of pain: râzı̄-lı̄, consumption, passing away, to me (see Isa 10:16; Isa 17:4), i.e., I must perish (râzi is a word of the same form as kâli, shâni, ‛âni; literally, it is a neuter adjective signifying emaciatum = macies; Ewald, 749, g). He sees a dreadful, bloodthirsty people preying among both men and stores (compare Isa 21:2; Isa 33:1, for the play upon the word with בגד, root גד, cf., κεύθειν τινά τι, tecte agere, i.e., from behind, treacherously, like assassins). The exclamation, "Horror, and pit," etc. (which Jeremiah applies in Jer 48:43-44, to the destruction of Moab by the Chaldeans), is not an invocation, but simply a deeply agitated utterance of what is inevitable. In the pit and snare there is a comparison implied of men to game, and of the enemy to sportsmen (cf., Jer 15:16; Lam 4:19; yillâcēr, as in Isa 8:15; Isa 28:13). The על in עליך is exactly the same as in Jdg 16:9 (cf., Isa 16:9). They who should flee as soon as the horrible news arrived (min, as in Isa 33:3) would not escape destruction, but would become victims to one form if not to another (the same thought which we find expressed twice in Amo 5:19, and still more fully in Isa 9:1-4, as well as in a more dreadfully exalted tone). Observe, however, in how mysterious a background those human instruments of punishment remain, who are suggested by the word bōgdim (robbers). The idea that the judgment is a direct act of Jehovah, stands in the foreground and governs the whole. For this reason it is described as a repetition of the flood (for the opened windows or trap-doors of the firmament, which let the great bodies of water above them come down from on high upon the earth, point back to Gen 7:11 and Gen 8:2, cf., Psa 78:23); and this indirectly implies its universality. It is also described as an earthquake. "The foundations of the earth" are the internal supports upon which the visible crust of the earth rests. The way in which the earth in its quaking first breaks, then bursts, and then falls, is painted for the ear by the three reflective forms in Isa 24:19, together with their gerundives, which keep each stage in the process of the catastrophe vividly before the mind. רעה is apparently an error of the pen for רע, if it is not indeed a n. actionis instead of the inf. absol. as in Hab 3:9. The accentuation, however, regards the ah as a toneless addition, and the form therefore as a gerundive (like kob in Num 23:25). The reflective form התרעע is not the hithpalel of רוּע, vociferari, but the hithpoel of רעע (רצץ), frangere. The threefold play upon the words would be tame, if the words themselves formed an anti-climax; but it is really a climax ascendens. The earth first of all receives rents; then gaping wide, it bursts asunder; and finally sways to and fro once more, and falls. It is no longer possible for it to keep upright. Its wickedness presses it down like a burden (Isa 1:4; Psa 38:5), so that it now reels for the last time like a drunken man (Isa 28:7; Isa 29:9), or a hammock (Isa 1:8), until it falls never to rise again.

Verse 21

But if the old earth passes away in this manner out of the system of the universe, the punishment of God must fall at the same time both upon the princes of heaven and upon the princes of earth (the prophet does not arrange what belongs to the end of all things in a "chronotactic" manner). They are the secrets of two worlds, that are here unveiled to the apocalyptic seer of the Old Testament. "And it cometh to pass in that day, Jehovah will visit the army of the high place in the high place, and the kings of the earth on the earth. And they are imprisoned, as one imprisons captives in the pit, and shut up in prison; and in the course of many days they are visited. And the moon blushes, and the sun turns pale: for Jehovah of hosts reigns royally upon Mount Zion and in Jerusalem, and before His elders is glory." With this doubly expressed antithesis of mârōm and 'adâmâh (cf., Isa 23:17) before us, brought out as it is as sharply as possible, we cannot understand "the army of the high place" as referring to certain earthly powers (as the Targum, Luther, Calvin, and Hvernick do). Moreover, the expression itself is also opposed to such an interpretation; for, as Isa 24:18 clearly shows, in which mimmârom is equivalent to misshâmaim (cf., Isa 33:5; Isa 37:23; Isa 40:26), מרום צבא is synonymous with השּׁמים צבא; and this invariably signifies either the starry host (Isa 40:26) or the angelic host (Kg1 22:19; Psa 148:2), and occasionally the two combined, without any distinction (Neh 9:6). As the moon and sun are mentioned, it might be supposed that by the "host on high" we are to understand the angelic host, as Abravanel, Umbreit, and others really do: "the stars, that have been made into idols, the shining kings of the sky, fall from their altars, and the kings of the earth from their thrones." But the very antithesis in the word "kings" (malchē) leads us to conjecture that "the host on high" refers to personal powers; and the view referred to founders on the more minute description of the visitation (pâkad ‛al, as in Isa 27:1, Isa 27:3, cf., Isa 26:21), "they are imprisoned," etc.; for this must also be referred to the heavenly host. The objection might indeed be urged, that the imprisonment only relates to the kings, and that the visitation of the heavenly host finds its full expression in the shaming of the moon and sun (Isa 24:23); but the fact that the moon and sun are thrown into the shade by the revelation of the glory of Jehovah, cannot be regarded as a judgment inflicted upon them. Hence the commentators are now pretty well agreed, that "the host on high" signifies here the angelic army. But it is self-evident, that a visitation of the angelic army cannot be merely a relative and partial one. And it is not sufficient to understand the passage as meaning the wicked angels, to the exclusion of the good. Both the context and the parallelism show that the reference must be to a penal visitation in the spiritual world, which stands in the closest connection with the history of man, and in fact with the history of the nations. Consequently the host on high will refer to the angels of the nations and kingdoms; and the prophecy here presupposes what is affirmed in Deu 32:8 (lxx), and sustained in the book of Daniel, when it speaks of a sar of Persia, Javan, and even the people of Israel. In accordance with this exposition, there is a rabbinical saying, to the effect that "God never destroys a nation without having first of all destroyed its prince," i.e., the angel who, by whatever means he first obtained possession of the nation, whether by the will of God or against His will, has exerted an ungodly influence upon it. Just as, according to the scriptural view, both good and evil angels attach themselves to particular men, and an elevated state of mind may sometimes afford a glimpse of this encircling company and this conflict of spirits; so do angels contend for the rule over nations and kingdoms, either to guide them in the way of God or to lead them astray from God; and therefore the judgment upon the nations which the prophet here foretells will be a judgment upon angels also. The kingdom of spirits has its own history running parallel to the destinies of men. What is recorded in Gen 6 was a seduction of men by angels, and one of later occurrence than the temptation by Satan in paradise; and the seduction of nations and kingdoms by the host of heaven, which is here presupposed by the prophecy of Isaiah, is later than either.

Verse 22

Isa 24:22 announces the preliminary punishment of both angelic and human princes: 'asēphâh stands in the place of a gerundive, like taltēlâh in Isa 22:17. The connection of the words 'asēphâh 'assir is exactly the same as that of taltēlâh gâbēr in Isa 22:17 : incarceration after the manner of incarcerating prisoners; 'âsaph, to gather together (Isa 10:14; Isa 33:4), signifies here to incarcerate, just as in Gen 42:17. Both verbs are construed with ‛al, because the thrusting is from above downwards, into the pit and prison (‛al embraces both upon or over anything, and into it, e.g., Sa1 31:4; Job 6:16; see Hitzig on Nah 3:12). We may see from Pe2 2:4 and Jde 1:6 how this is to be understood. The reference is to the abyss of Hades, where they are reserved in chains of darkness unto the judgment of the great day. According to this parallel, yippâkedu (shall be visited) ought apparently to be understood as denoting a visitation in wrath (like Isa 29:6; Eze 38:8; compare pâkad followed by an accusative in Isa 26:21, also Isa 26:14, and Psa 59:6; niphkad, in fact, is never used to signify visitation in mercy), and therefore as referring to the infliction of the final punishment. Hitzig, however, understands it as relating to a visitation of mercy; and in this he is supported by Ewald, Knobel, and Luzzatto. Gesenius, Umbreit, and others, take it to indicate a citation or summons, though without any ground either in usage of speech or actual custom. A comparison of Isa 23:17 in its relation to Isa 23:15 (Note: Cf., Targ., Saad., "they will come into remembrance again.") favours the second explanation, as being relatively the most correct; but the expression is intentionally left ambiguous. So far as the thing itself is concerned, we have a parallel in Rev 20:1-3 and Rev 20:7-9 : they are visited by being set free again, and commencing their old practice once more; but only (as Isa 24:23 affirms) to lose again directly, before the glorious and triumphant might of Jehovah, the power they have temporarily reacquired. What the apocalyptist of the New Testament describes in detail in Rev 20:4, Rev 20:11., and Rev 21:1, the apocalyptist of the Old Testament sees here condensed into one fact, viz., the enthroning of Jehovah and His people in a new Jerusalem, at which the silvery white moon (lebânâh) turns red, and the glowing sun (chammâh) turns pale; the two great lights of heaven becoming (according to a Jewish expression) "like a lamp at noonday" in the presence of such glory. Of the many parallels to Isa 24:23 which we meet with in Isaiah, the most worthy of note are Isa 11:10 to the concluding clause, "and before His elders is glory" (also Isa 4:5), and Isa 1:26 (cf., Isa 3:14), with reference to the use of the word zekēnim (elders). Other parallels are Isa 30:26, for chammâh and lebânâh; Isa 1:29, for châphēr and bōsh; Isa 33:22, for mâlak; Isa 10:12, for "Mount Zion and Jerusalem." We have already spoken at Isa 1:16 of the word neged (Arab. Ne'gd, from nâgad, njd, to be exalted; vid., opp. Arab. gâr, to be pressed down, to sink), as applied to that which stands out prominently and clearly before one's eyes. According to Hofmann (Schriftbeweis, i. 320-1), the elders here, like the twenty-four presbuteroi of the Apocalypse, are the sacred spirits, forming the council of God, to which He makes known His will concerning the world, before it is executed by His attendant spirits the angels. But as we find counsellors promised to the Israel of the new Jerusalem in Isa 1:26, in contrast with the bad zekēnim (elders) which it then possessed (Isa 3:14), such as it had at the glorious commencement of its history; and as the passage before us says essentially the same with regard to the zekēnim as we find in Isa 4:5 with regard to the festal meetings of Israel (vid., Isa 30:20 and Isa 32:1); and still further, as Rev 20:4 (cf., Mat 19:28) is a more appropriate parallel to the passage before us than Rev 4:4, we may assume with certainty, at least with regard to this passage, and without needing to come to any decision concerning Rev 4:4, that the zekēnim here are not angels, but human elders after God's own heart. These elders, being admitted into the immediate presence of God, and reigning together with Him, have nothing but glory in front of them, and they themselves reflect that glory.

Verse 1

It is a very dark and melancholy scene that this prophecy presents to our view; turn our eyes which way we will, every thing looks dismal. The threatened desolations are here described in a great variety of expressions to the same purport, and all aggravating. I. The earth is stripped of all its ornaments and looks as if it were taken off its basis; it is made empty and waste (Isa 24:1), as if it were reduced to its first chaos, Tohu and Bohu, nothing but confusion and emptiness again (Gen 1:2), without form and void. It is true earth sometimes signifies the land, and so the same word eretz is here translated (Isa 24:3): The land shall be utterly emptied and utterly spoiled; but I see not why it should not there, as well as Isa 24:1, be translated the earth; for most commonly, if not always, where it signifies some one particular land it has something joined to it, or at least not far from it, which does so appropriate it; as the land (or earth) of Egypt, or Canaan, or this land, or ours, or yours, or the like. It might indeed refer to some particular country, and an ambiguous word might be used to warrant such an application; for it is good to apply to ourselves, and our own hands, what the scripture says in general of the vanity and vexation of spirit that attend all things here below; but it should seem designed to speak what often happens to many countries, and will do while the world stands, and what may, we know not how soon, happen to our own, and what is the general character of all earthly things: they are empty of all solid comfort and satisfaction; a little thing makes them waste. We often see numerous families, and plentiful estates, utterly emptied and utterly spoiled, by one judgment or other, or perhaps only by a gradual and insensible decay. Sin has turned the earth upside down; the earth has become quite a different thing to man from what it was when God made it to be his habitation. Sin has also scattered abroad the inhabitants thereof. The rebellion at Babel was the occasion of the dispersion there. How many ways are there in which the inhabitants both of towns and of private houses are scattered abroad, so that near relations and old neighbours know nothing of one another! To the same purport is Isa 24:4. The earth mourns, and fades away; it disappoints those that placed their happiness in it and raised their expectations high from it, and proves not what they promised themselves it would be. The whole world languishes and fades away, as hastening towards a dissolution. It is, at the best, like a flower, which withers in the hands of those that please themselves too much with it, and lay it in their bosoms. And, as the earth itself grows old, so those that dwell therein are desolate; men carry crazy sickly bodies along with them, are often solitary, and confined by affliction, Isa 24:6. When the earth languishes, and is not so fruitful as it used to be, then those that dwell therein, that make it their home, and rest, and portion, are desolate; whereas those that by faith dwell in God can rejoice in him even when the fir-tree does not blossom. If we look abroad, and see in how many places pestilences and burning fevers rage, and what multitudes are swept away by them in a little time, so that sometimes the living scarcely suffice to bury the dead, perhaps we shall understand what the prophet means when he says, The inhabitants of the earth are burned, or consumed, some by one disease, others by another, and there are but few men left, in comparison. Note, The world we live in is a world of disappointment, a vale of tears, and a dying world; and the children of men in it are but of few days, and full of trouble. II. It is God that brings all these calamities upon the earth. The Lord that made the earth, and made it fruitful and beautiful, for the service and comfort of man, now makes it empty and waste (Isa 24:1), for its Creator is and will be its Judge; he has an incontestable right to pass sentence upon it and an irresistible power to execute that sentence. It is the Lord that has spoken this word, and he will do the work (Isa 24:3); it is his curse that has devoured the earth (Isa 24:6), the general curse which sin brought upon the ground for man's sake (Gen 3:17), and all the particular curses which families and countries bring upon themselves by their enormous wickedness. See the power of God's curse, how it makes all empty and lays all waste; those whom he curses are cursed indeed. III. Persons of all ranks and conditions shall share in these calamities (Isa 24:2): It shall be as with the people, so with the priest, etc. This is true of many of the common calamities of human life; all are subject to the same diseases of body, sorrows of mind, afflictions in relations, and the like. There is one event to those of very different stations; time and chance happen to them all. It is in a special manner true of the destroying judgments which God sometimes brings upon sinful nations; when he pleases he can make them universal, so that none shall escape them or be exempt from them; whether men have little or much, they shall lose it all. Those of the meaner rank smart first by famine; but those of the higher rank go first into captivity, while the poor of the land are left. It shall be all alike, 1. With high and low: As with the people, so with the priest, or prince. The dignity of magistrates and ministers, and the respect and reverence due to both, shall not secure them. The faces of elders are not honoured, Lam 5:12. The priests had been as corrupt and wicked as the people; and, if their character served not to restrain them from sin, how can they expect it should serve to secure them from judgments? In both it is like people, like priest, Hos 4:8, Hos 4:9. 2. With bond and free: As with the servant, so with his master; as with the maid, so with her mistress. They have all corrupted their way, and therefore will all be made miserable when the earth is made waste. 3. With rich and poor. Those that have money before-hand, that are purchasing, and letting out money to interest, will fare no better than those that are so impoverished that they are forced to sell their estates and take up money at interest. There are judgments short of the great day of judgment in which rich and poor meet together. Let not those that are advanced in the world set their inferiors at too great a distance, because they know not how soon they may be set upon a level with them. The rich man's wealth is his strong city in his own conceit; but it does not always prove so. IV. It is sin that brings these calamities upon the earth. The earth is made empty, and fades away, because it is defiled under the inhabitants thereof (Isa 24:5); it is polluted by the sins of men, and therefore it is made desolate by the judgments of God. Such is the filthy nature of sin that it defiles the earth itself under the sinful inhabitants thereof, and it is rendered unpleasant in the eyes of God and good men. See Lev 18:25, Lev 18:27, Lev 18:28. Blood, in particular, defiles the land, Num 35:33. The earth never spues out its inhabitants till they have first defiled it by their sins. Why, what have they done? 1. They have transgressed the laws of their creation, not answered the ends of it. The bonds of the law of nature have been broken by them, and they have cast from them the cords of their obligations to the God of nature. 2. They have changed the ordinances of revealed religion, those of them that have had the benefit of that. They have neglected the ordinances (so some read it), and have made no conscience of observing them. They have passed over the laws, in the commission of sin, and have passed by the ordinance, in the omission of duty. 3. Herein they have broken the everlasting covenant, which is a perpetual bond and will be to those that keep it a perpetual blessing. It is God's wonderful condescension that he is pleased to deal with men in a covenant-way, to do them good, and thereby oblige them to do him service. Even those that had no benefit by God's covenant with Abraham had benefit by his covenant with Noah and his sons, which is called an everlasting covenant, his covenant with day and night; but they observe not the precepts of the sons of Noah, they acknowledge not God's goodness in the day and night, nor study to make him any grateful returns, and so break the everlasting covenant and defeat the gracious designs and intentions of it. V. These judgments shall humble men's pride and mar their mirth. When the earth is made empty, 1. It is a great mortification to men's pride (Isa 24:4): The haughty people of the earth do languish; for they have lost that which supported their pride, and for which they magnified themselves. As for those that have held their heads highest, God can make them hang the head. 2. It is a great damp to men's jollity. This is enlarged upon much (Isa 24:7-9): All the merry-hearted do sigh. Such is the nature of carnal mirth, it is but as the crackling of thorns under a pot, Ecc 7:6. Great laughters commonly end in a sigh. Those that make the world their chief joy cannot rejoice ever more. When God sends his judgments into the earth he designs thereby to make those serious that were wholly addicted to their pleasures. Let your laughter be turned into mourning. When the earth is emptied the noise of those that rejoice in it ends. Carnal joy is a noisy thing; but the noise of it will soon be at an end, and the end of it is heaviness. Two things are made use of to excite and express vain mirth, and the jovial crew is here deprived of both: - (1.) Drinking: The new wine mourns; it has grown sour for want of drinking; for, how proper soever it may be for the heavy heart (Pro 31:6), it does not relish to them as it does to the merry-hearted. The vine languishes, and gives little hopes of a vintage, and therefore the merry-hearted do sigh; for they know no other gladness than that of their corn, and wine, and oil increasing (Psa 4:7), and, if you destroy their vines and their fig-trees, you make all their mirth to cease, Hos 2:11, Hos 2:12. They shall not now drink wine with a song and with huzzas, as they used to, but rather drink it with a sigh; nay, Strong drink shall be bitter to those that drink it, because they cannot but mingle their tears with it; or, through sickness, they have lost the relish of it. God has many ways to embitter wine and strong drink to those that love them and have the highest gust of them: distemper of body, anguish of mind, the ruin of the estate or country, will make the strong drink bitter and all the delights of sense tasteless and insipid. (2.) Music: The mirth of tabrets ceases, and the joy of the harp, which used to be at their feasts, Isa 5:12. The captives in Babylon hang their harps on the willow trees. In short, All joy is darkened; there is not a pleasant look to be seen, nor has any one power to force a smile; all the mirth of the land is gone (Isa 24:11); and, if it was that mirth which Solomon calls madness, there is no great loss of it. VI. The cities will in a particular manner feel from these desolations of the country (Isa 24:10): The city of confusion is broken, is broken down (so we read it); it lies exposed to invading powers, not only by the breaking down of its walls, but by the confusion that the inhabitants are in. Every house is shut up, perhaps by reason of the plague, which has burned or consumed the inhabitants, so that there are few men left, Isa 24:6. Houses infected are usually shut up that no man may come in. Or they are shut up because they are deserted and uninhabited. There is a crying for wine, that is, for the spoiling of the vintage, so that there is likely to be no wine. In the city, in Jerusalem itself, that had been so much frequented, there shall be left nothing but desolation; grass shall grow in the streets, and the gate is smitten with destruction (Isa 24:12); all that used to pass and repass through the gate are smitten, and all the strength of the city is cut off. How soon can God make a city of order a city of confusion, and then it will soon be a city of desolation!

Verse 13

Here is mercy remembered in the midst of wrath. In Judah and Jerusalem, and the neighbouring countries, when they are overrun by the enemy, Sennacherib or Nebuchadnezzar, there shall be a remnant preserved from the general ruin, and it shall be a devout and pious remnant. And this method God usually observes when his judgments are abroad; he does not make a full end, Isa 6:13. Or we may take it thus: Though the greatest part of mankind have all their comfort ruined by the emptying of the earth, and the making of that desolate, yet there are some few who understand their interests better, who have laid up their treasure in heaven and not in things below, and therefore can keep up their comfort and joy in God even when the earth mourns and fades away. Observe, I. The small number of this remnant, Isa 24:13. When all goes to ruin there shall be as the shaking of an olive-tree, and the gleaning grapes, here and there one who shall escape the common calamity (as Noah and his family when the old world was drowned), that shall be able to sit down upon a heap of the ruins of all their creature comforts, and even then rejoice in the Lord (Hab 3:16-18), who, when all faces gather blackness, can lift up their heads with joy, Luk 21:26, Luk 21:28. These few are dispersed, and at a distance from each other, like the gleanings of the olive-tree; and they are concealed, hid under the leaves. The Lord only knows those that are his; the world does not. II. The great devotion of this remnant, which is the greater for their having so narrowly escaped this great destruction (Isa 24:14): They shall lift up their voice; they shall sing. 1. They shall sing for joy in their deliverance. When the mirth of carnal worldlings ceases the joy of the saints is as lively as ever; when the merry-hearted do sigh because the vine languishes the upright-hearted do sing because the covenant of grace, the fountain of their comforts and the foundation of their hopes, never fails. Those that rejoice in the Lord can rejoice in tribulation, and by faith may be in triumphs when all about them are in tears. 2. They shall sing to the glory and praise of God, shall sing not only for the mercy but for the majesty of the Lord. Their songs are awful and serious, and in their spiritual joys they have a reverend regard to the greatness of God, and keep at a humble distance when they attend him with their praises. The majesty of the Lord, which is matter of terror to wicked people, furnishes the saints with songs of praise. They shall sing for the magnificence, or transcendent excellency, of the Lord, shown both in his judgments and in his mercies; for we must sing, and sing unto him, of both, Psa 101:1. Those who have made, or are making, their escape from the land (that being emptied and made desolate) to the sea and the isles of the sea, shall thence cry aloud; their dispersion shall help to spread the knowledge of God, and they shall make even remote shores to ring with his praises. It is much for the honour of God if those who fear him rejoice in him, and praise him, even in the most melancholy times. III. Their holy zeal to excite others to the same devotion (Isa 24:15); they encourage their fellow-sufferers to do likewise. 1. Those who are in the fires, in the furnace of affliction, those fires by which the inhabitants of the earth are burned, Isa 24:6. Or in the valleys, the low, dark, dirty places. 2. Those who are in the isles of the sea, whither they are banished, or are forced to flee for shelter, and hide themselves remote from all their friends. They went through fire and water (Psa 66:12); yet in both let them glorify the Lord, and glory him as the Lord God of Israel. Those who through grace can glory in tribulation ought to glorify God in tribulation, and give him thanks for their comforts, which abound as their afflictions do abound. We must in every fire, even the hottest, in every isle, even the remotest, keep up our good thoughts of God. When, though he slay us, yet we trust in him - when, though for his sake we are killed all the day long, yet none of these things move us - then we glorify the Lord in the fires. Thus the three children, and the martyrs that sang at the stake.

Verse 16

These verses, as those before, plainly speak, I. Comfort to saints. They may be driven, by the common calamities of the places where they live, into the uttermost parts of the earth, or perhaps they are forced thither for their religion; but there they are singing, not sighing. Thence have we heard songs, and it is a comfort to us to hear them, to hear that good people carry their religion along with them even to the most distant regions, to hear that God visits them there and gives encouragement to hope that he will gather them thence, Deu 30:4. And this is their song, even glory to the righteous: the word is singular, and may refer to the righteous God, who is just in all he has brought upon us. This is glorifying the Lord in the fires. Or the meaning may be, "These songs redound to the glory or beauty of the righteous that sing them." We do the greatest honour imaginable to ourselves when we employ ourselves in honouring and glorifying God. This may have reference to the sending of the gospel to the uttermost parts of the earth, as far as this island of ours, in the days of the Messiah, the glad tidings of which are echoed back in songs heard thence, from churches planted there, even glory to the righteous God, agreeing with the angels' song, Glory be to God in the highest, and glory to all righteous men; for the work of redemption was ordained before the world for our glory. II. Terror to sinners. The prophet, having comforted himself and others with the prospect of a saved remnant, returns to lament the miseries he saw breaking in like a mighty torrent upon the earth: "But I said, My leanness! my leanness! woe unto me! The very thought of it frets me, and makes me lean," Isa 24:16. He foresees, 1. The prevalency of sin, that iniquity should abound (Isa 24:16): The treacherous dealers have dealt treacherously; this is itself a judgment, and that which provokes God to bring other judgments. (1.) Men are false to one another; there is no faith in man, but a universal dishonesty. Truth, that sacred bond of society, has departed, and there is nothing but treachery in men's dealings. See Jer 9:1, Jer 9:2. (2.) They are all false to their God; as to him, and their covenant with him, the children of men are all treacherous dealers, and have dealt very treacherously with their God, in departing from their allegiance to him. This is the original, and this the aggravation, of the sin of the world; and, when men have been false to their God, how should they be true to any other? 2. The prevalency of wrath and judgment for that sin. (2.) The inhabitants of the earth will be pursued from time to time, from place to place, by one mischief or other (Isa 24:17, Isa 24:18): Fear, and the pit, and the snare (fear of the pit and the snare) are upon them wherever they are; for the sons of men know not what evil they may suddenly be snared in, Ecc 9:12. These three words seem to be chosen for the sake of an elegant paranomasia, or, as we now scornfully call it, a jungle of words: Pachad, and Pachath, and Pach; but the meaning is plain (Isa 24:18), that evil pursues sinners (Pro 13:21), that the curse shall overtake the disobedient (Deu 28:15), that those who are secure because they have escaped one judgment know not how soon another may arrest them. What this prophet threatens all the inhabitants of the earth with another makes part of the judgment of Moab, Jer 48:43, Jer 48:44. But it is a common instance of the calamitous state of human life that when we seek to avoid one mischief we fall into a worse, and that the end of one trouble is often the beginning of another; so that we are least safe when we are most secure. (2.) The earth itself will be shaken to pieces. It will be literally so at last, when all the works therein shall be burnt up; and it is often figuratively so before that period. The windows from on high are open to pour down wrath, as in the universal deluge. Upon the wicked God shall rain snares (Psa 11:6); and, the fountains of the great deep being broken up, the foundations of the earth do shake of course, the frame of nature is unhinged, and all is in confusion. See how elegantly this is expressed (Isa 24:19, Isa 24:20): The earth is utterly broken down; it is clean dissolved; it is moved exceedingly, moved out of its place. God shakes heaven and earth, Hag 2:6. See the misery of those who lay up their treasure in the things of the earth and mind those things; they place their confidence in that which will shortly be utterly broken down and dissolved. The earth shall reel to and fro like a drunkard; so unsteady, so uncertain, are all the motions of these things. Worldly men dwell in it as in a palace, as in a castle, as in an impregnable tower; but it shall be removed like a cottage, so easily, so suddenly, and with so little loss to the great landlord. The pulling down of the earth will be but like the pulling down of a cottage, which the country is willing to be rid of, because it does but harbour beggars; and therefore no care is taken to rebuild it: It shall fall, and not rise again; but there shall be new heavens and a new earth, in which shall dwell nothing but righteousness. But what is it that shakes the earth thus and sinks it? It is the transgression thereof that shall be heavy upon it. Note, Sin is a burden to the whole creation; it is a heavy burden, a burden under which it groans now and will sink at last. Sin is the ruin of states, and kingdoms, and families; they fall under the weight of that talent of lead, Zac 5:7, Zac 5:8. (3.) God will have a particular controversy with the kings and great men of the earth (Isa 24:21): He will punish the host of the high ones. Hosts of princes are no more before God than hosts of common men; what can a host of high ones do with their combined force when the Most High, the Lord of hosts, contends with them to abase their height, and scatter their hosts, and break all their confederacies? The high ones, that are on high, that are puffed up with their height and grandeur, that think themselves so high that they are out of the reach of any danger, God will visit upon them all their pride and cruelty, with which they have oppressed and injured their neighbours and subjects, and it shall now return upon their own heads. The kings of the earth shall now be reckoned with upon the earth, to show that verily there is a God that judges in the earth and will render to the proudest of kings according to the fruit of their doings. Let those that are trampled upon by the high ones of the earth comfort themselves with this, that though they cannot, dare not, must not, resist them, yet there is a God that will call them to an account, that will triumph over them upon their own dunghill: for the earth they are kings of is in the eye of God no better. This is general only. It is particularly foretold (Isa 24:22) that they shall be gathered together as prisoners, convicted condemned prisoners, are gathered in the pit, or dungeon, and there they shall be shut up under close confinement. The kings and high ones, who took all possible liberty themselves, and took a pride and pleasure in shutting up others, shall now be themselves shut up. Let not the free man glory in his freedom, any more than the strong man in his strength, for he knows not what restraints he is reserved for. But after many days they shall be visited, either, [1.] They shall be visited in wrath; it is the same word, in another form, that is used (Isa 24:21), the Lord shall punish them; they shall be reserved to the day of execution, as condemned prisoners are, and as fallen angels are reserved in chains of darkness to the judgment of the great day, Jde 1:6. Let this account for the delays of divine vengeance; sentence is not executed speedily, because execution-day has not yet come, and perhaps will not come till after many days; but it is certain that the wicked is reserved for the day of destruction, and is therefore preserved in the mean time, but shall be brought forth to the day of wrath, Job 21:30. Let us therefore judge nothing before the time. [2.] They shall be visited in mercy, and be discharged from their imprisonment, and shall again obtain, if not their dignity, yet their liberty. Nebuchadnezzar, in his conquests, made many kings and princes his captives, and kept them in the dungeon in Babylon, and, among the rest, Jehoiachin King of Judah; but after many days, when Nebuchadnezzar's head was laid, his son visited them, and granted (as should seem) some reviving to them all in their bondage; for it is made an instance of his particular kindness to Jehoiachin that he set his throne above the throne of the rest of the kings that were with him, Jer 52:32. If we apply this to the general state of mankind, it imports a revolution of conditions; those that were high are punished, those that were punished are relieved, after many days, that none in this world may be secure though their condition be ever so prosperous, nor any despair though their condition be ever so deplorable. 3. Glory to God in all this, Isa 24:23. When all this comes to pass, when the proud enemies of God's church are humbled and brought down, (1.) Then it shall appear, beyond contradiction, that the Lord reigns, which is always true, but not always alike evident. When the kings of the earth are punished for their tyranny and oppression, then it is proclaimed and proved to all the world that God is King of kings - King above them, by whom they are accountable - that he reigns as Lord of hosts, of all hosts, of their hosts, - that he reigns in Mount Zion, and in Jerusalem, in his church, for the honour and welfare of that, pursuant to the promises on which that is founded, reigns in his word and ordinances, - that he reigns before his ancients, before all his saints, especially before his ministers, the elders of his church, who have their eye upon all the out-goings of his power and providence, and, in all these events, observe his hand. God's ancients, the old disciples, the experienced Christians, that have often, when they have been perplexed, gone into the sanctuary of God in Zion and Jerusalem, and acquainted themselves with his manifestations of himself there, shall see more than others of God's dominion and sovereignty in these operations of his providence. (2.) Then it shall appear, beyond comparison, that he reigns gloriously, in such brightness and lustre that the moon shall be confounded and the sun ashamed, as the smaller lights are eclipsed and extinguished by the greater. Great men, who thought themselves to have as bright a lustre and as vast a dominion as the sun and moon, shall be ashamed when God appears above them, much more when he appears against them. Then shall their faces be filled with shame, that they may seek God's name. The eastern nations worshipped the sun and moon; but, when God shall appear so gloriously for his people against his and their enemies, all these pretended deities shall be ashamed that ever they received the homage of their deluded worshippers. The glory of the Creator infinitely outshines the glory of the brightest creatures. In the great day, when the Judge of heaven and earth shall shine forth in his glory, the sun shall by his transcendent lustre be turned into darkness and the moon into blood.

Verse 1

24:1–27:13 This section is often referred to as the “Little Apocalypse” because of its similarities to the book of Revelation. In these chapters Isaiah takes readers out of the present into a vision of the future world. The universal imagery of the Little Apocalypse makes it difficult to assign the events described to any precise historical situation. That means that these chapters cannot be used to outline a sequence of events or create a historical blueprint for the future. Instead, the imagery is intended to create an impressionistic drama of an unfolding world that is both like and unlike the present. The combination of aspects of the old era with aspects of the new era (for instance, people of Zion will all be righteous [new], but still long for their redemption [old]) is consistent with the New Testament concept of the future age breaking into and overlapping with the present evil age (2 Cor 4:4; Gal 1:4). Peter, for example, wrote of believers as living in the last days (1 Pet 1:12; 2 Pet 3:3) even though the last day remains yet future (2 Pet 3:10).

24:1-23 Here the judgments described in chs 13–23 are extended to the creation at large.

24:1 destroy the earth and make it a vast wasteland: There is a play here on the Hebrew words baqaq (destroy) and balaq (make a wasteland). The devastation will begin with Judah and be extended to the whole world (see 1 Pet 4:17). • All the earth will be destroyed, the people as well as national political structures.

Verse 4

24:4-13 All humanity is guilty (Rom 3:23) and under condemnation (see Isa 59:1-15). Judgment is likened to a failed grape harvest that brings drinking and feasting to a halt.

24:4 earth . . . dries up . . . land wastes away and withers: The prophets often used the imagery of a drought to get the attention of people who live off the land (see also Jer 23:10; Joel 1:12; Amos 1:2).

Verse 5

24:5 Isaiah was probably referring to the everlasting covenant that God made with all humanity through Noah (Gen 9:8-17). The prophet saw a parallel with the wickedness in his day and the wickedness of the pre-flood world.

Verse 6

24:6 The effect of sin is so great that no earthly thing or action can adequately atone for it. Hope ultimately lies in God himself. God has reconciled the world to himself in Christ (Col 1:19-20).

Verse 7

24:7 Merrymakers will sigh and mourn because they are dependent on wine for pleasure.

Verse 8

24:8 Tambourines and melodious chords of the harp represent good times (see 5:12; Rev 18:22).

Verse 10

24:10 city writhes in chaos: With normal levels of urban disarray being raised to chaotic and dangerous disorder, people will be forced to seek refuge in locked homes.

Verse 11

24:11 Gladness has been banished from the land, not by edict, but because there is no reason to celebrate.

Verse 13

24:13 stray olives left on the tree: The remnant will include godly people both from Israel (see 17:6) and from other nations. • The theme of the remnant is common in Isaiah (see “The Remnant” Theme Note; see also 10:22; 14:30; 16:14; 24:6; 37:32).

Verse 14

24:14-16 In spite of wailing and ruin, the sound of praise is heard from all directions. Even while still experiencing the pain of the devastation of the old world, the godly will respond with joyous expectation for the new world.

Verse 16

24:16 But my heart is heavy with grief: The prophets were well acquainted with the emotional pain brought on by the sin of their people and its consequences (see 15:5; 21:4; Jer 15:10; Mic 1:8). • Although aspects of the new world are present, the deceit of the old world still prevails for a time.

Verse 18

24:18 No one can escape the day of the Lord (see study note on 2:5-22). • Destruction falls like rain from the heavens (literally the floodgates of heaven are opened): The imagery is like the flood in Noah’s time (see study note on Gen 7:11-12). • the foundations of the earth shake: An earthquake is characteristic of a theophany, a physical manifestation of God’s presence (see also Isa 6:4; 13:13; 19:1).

Verse 21

24:21 The phrase translated gods (Hebrew tseba’ hammarom, “armed host of the heavens”) might refer to pagan gods represented by the stars. It might also refer to the angels or even demons (Rev 12:4, 9). Judgment will extend to all parts of creation (Isa 13:13; 34:5; see Eph 6:11-12).

Verse 22

24:22 put in prison . . . punished: See also 2 Pet 2:4; Rev 9:2, 11; 17:8.