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Isaiah 33:21
Verse
Context
The LORD Is Exalted
20Look upon Zion, the city of our appointed feasts. Your eyes will see Jerusalem, a peaceful pasture, a tent that does not wander; its tent pegs will not be pulled up, nor will any of its cords be broken. 21But there the Majestic One, our LORD, will be for us a place of rivers and wide canals, where no galley with oars will row, and no majestic vessel will pass.
Sermons
David WilkersonDavid Wilkerson
Horatius BonarHoratius Bonar
F.B. MeyerSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
The glorious Lord "The glorious name of Jehovah" - I take שם shem for a noun, with the Septuagint and Syriac. See Psa 20:1; Pro 18:10.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
It is also a great Lord who dwells therein, a faithful and almighty defender. "No, there dwells for us a glorious One, Jehovah; a place of streams, canals of wide extent, into which no fleet of rowing vessels ventures, and which no strong man of war shall cross. For Jehovah is our Judge; Jehovah is our war-Prince; Jehovah is our King; He will bring us salvation." Following upon the negative clauses in Isa 33:20, the next v. commences with kı̄ 'im (imo). Glorious ('addı̄r) is Jehovah, who has overthrown Lebanon, i.e., Assyria (Isa 10:34). He dwells in Jerusalem for the good of His people - a place of streams, i.e., one resembling a place of streams, from the fact that He dwells therein. Luzzatto is right in maintaining, that בּו and יעברנּוּ point back to מקום, and therefore that mekōm is neither equivalent to loco (tachath, instead of), which would be quite possible indeed, as Kg1 21:19, if not Hos 2:1, clearly proves (cf., Kg1 22:38), nor used in the sense of substitution or compensation. The meaning is, that, by virtue of Jehovah's dwelling there, Jerusalem had become a place, or equivalent to a place, or broad streams, like those which in other instances defended the cities they surrounded (e.g., Babylon, the "twisted snake," Isa 27:1), and of broad canals, which kept off the enemy, like moats around a fortification. The word יארים was an Egyptian word, that had become naturalized in Hebrew; nevertheless it is a very natural supposition, that the prophet was thinking of the No of Egypt, which was surrounded by waters, probably Nile-canals (see Winer, R.W. Nah 3:8). The adjective in which yâdaim brings out with greater force the idea of breadth, as in Isa 22:18 ("on both sides"), belongs to both the nouns, which are placed side by side, ὰσυνδέτως (because permutative). The presence of Jehovah was to Jerusalem what the broadest streams and canals were to other cities; and into these streams and canals, which Jerusalem had around it spiritually in Jehovah Himself, no rowing vessels ventured בּ הלך, ingredi). Luzzatto renders the word "ships of roving," i.e., pirate ships; but this is improbable, as shūt, when used as a nautical word, signifies to row. Even a majestic tsı̄, i.e., trieris magna, could not cross it: a colossal vessel of this size would be wrecked in these mighty and dangerous waters. The figure is the same as that in Isa 26:1. In the consciousness of this inaccessible and impenetrable defence, the people of Jerusalem gloried in their God, who watched as a shōphēt over Israel's rights and honour, who held as mechoqēq the commander's rod, and ruled as melekh in the midst of Israel; so that for every future danger it was already provided with the most certain help.
Jamieson-Fausset-Brown Bible Commentary
there--namely, in Jerusalem. will be . . . rivers--Jehovah will be as a broad river surrounding our city (compare Isa 19:6; Nah 3:8), and this, too, a river of such a kind as no ship of war can pass (compare Isa 26:1). Jerusalem had not the advantage of a river; Jehovah will be as one to it, affording all the advantages, without any of the disadvantages of one. galley with oars--war vessels of a long shape, and propelled by oars; merchant vessels were broader and carried sail. gallant--same Hebrew word as for "glorious," previously; "mighty" will suit both places; a ship of war is meant. No "mighty vessel" will dare to pass where the "mighty Lord" stands as our defense.
John Gill Bible Commentary
But there the glorious Lord will be unto us a place of broad rivers and streams,.... Egypt had its Nile, and Babylon its Euphrates, but Jerusalem had no such river for its convenience, commerce, and defence; but God promises to be that to his Jerusalem, his church and people, as will answer to, and be "instead" (g) of, a river that has the broadest streams; which is expressive of the abundance of his grace, and the freeness of it, for the supply of his church, as well as of the pleasant situation and safety of it; see Psa 46:1 where the Lord appears "glorious"; where he displays the glorious perfections of his nature, his power, faithfulness, truth, holiness, love, grace, and mercy; where his glorious Gospel is preached; where he grants his gracious and glorious presence; and where saints come to see his glory, do see it, and speak of it; see Sa2 6:20, wherein shall go no galley with oars, neither shall gallant ships pass thereby: this advantage literal Jerusalem had, that, though it had no river for its pleasure, profit, and protection, yet no enemy could come up to it in that way; and the Lord, though he is indeed instead of a broad river to his people for their supply and safety, yet such an one as will not admit any enemy, great or small, signified by the "galley with oars", and the "gallant ship", to come near them; and in the New Jerusalem church state, when there will be new heavens and a new earth, there will be no sea, Rev 21:1 and so no place for ships and galleys. The design of these metaphors is to show that the church of Christ at this time will be safe from all enemies whatsoever, as they must needs be, when the Lord is not only a place of broad rivers, but a wall of fire round about them, and the glory in the midst of them, Zac 2:5. (g) "loco fluviorum", Junius & Tremellius; pro "non in talione, sed saltem ut significat loco ac vice, Deus ecclesiae est pro fluminibus", Gusset. Ebr. Comment, p. 740.
Isaiah 33:21
The LORD Is Exalted
20Look upon Zion, the city of our appointed feasts. Your eyes will see Jerusalem, a peaceful pasture, a tent that does not wander; its tent pegs will not be pulled up, nor will any of its cords be broken. 21But there the Majestic One, our LORD, will be for us a place of rivers and wide canals, where no galley with oars will row, and no majestic vessel will pass.
- Scripture
- Sermons
- Commentary
The River of Life
By David Wilkerson2.3K1:02:12DEU 29:23PSA 51:11ISA 33:21ISA 33:23EZK 40:2EZK 47:1MAT 7:24In this sermon, the preacher discusses a vision that the prophet Ezekiel had about a river of life. The preacher emphasizes that this vision is a prophecy for the Church of the latter days. The river represents the Holy Spirit and the life that it brings. The preacher encourages the audience to have a hungry heart, a listening ear, and a seeing eye to receive the outpouring of the Holy Spirit. The sermon concludes with the message that the river of life is flowing all over the world, bringing life and revival to all who receive it.
River of Life
By David Wilkerson4321:00:54LifeISA 33:21ISA 33:23EZK 47:1MAT 6:33JHN 7:37ACT 2:17REV 22:1In this sermon, the preacher emphasizes the importance of guarding one's soul and staying true to Jesus. He urges the audience to get rid of anything that is unlike Jesus and to avoid falling into bitterness or rebellion. The preacher encourages the listeners to stay in the river of life and to bear fruit for God. He warns that failing to do so will result in standing before God empty-handed. The sermon is based on Ezekiel 47, which describes a vision of a river of life bringing forth signs of life and fruitfulness.
Rev. 22:2. the Tree With Its Twelve Harvests
By Horatius Bonar0Healing in ChristEternal LifePSA 36:8PSA 46:4ISA 33:21ISA 61:3EZK 47:1ACT 5:15ACT 19:121CO 15:44REV 22:2Horatius Bonar preaches on Revelation 22:2, illustrating the beauty and perfection of the new creation, where the tree of life flourishes in the new Jerusalem, bearing twelve kinds of fruit and providing healing for the nations. He emphasizes the significance of faith and hope in this glorious vision, where the city and paradise coexist, and the river of life flows abundantly. Bonar describes the tree of life as a source of eternal nourishment and healing, symbolizing Christ as the ultimate source of all blessings. He invites believers to partake in the life-giving fruit and healing leaves, encouraging them to seek the refreshment and sustenance found in Christ. The sermon highlights the contrast between the fleeting nature of the present world and the eternal glory awaiting the faithful.
Rev. 22:1. the Life River
By Horatius Bonar0Spiritual NourishmentThe River of LifeGEN 2:10PSA 36:8PSA 46:4PSA 65:9ISA 33:21ISA 48:18EZK 47:9JHN 7:37REV 21:6REV 22:1Horatius Bonar preaches about the 'Life River' described in Revelation 22:1, emphasizing its significance as a source of spiritual nourishment and blessings. He draws parallels between the earthly rivers of Eden and the heavenly river of life, highlighting its qualities of grace, power, purity, and brightness. Bonar illustrates how this river, flowing from the throne of God and the Lamb, offers eternal life and refreshment to all who partake of it. He encourages believers to seek this river for cleansing and vitality, reminding them of the promise of eternal life and the glory that awaits in the heavenly city.
The Secret of Christ's Indwelling
By F.B. Meyer0Christ's IndwellingFaith and TransformationISA 33:21MAT 17:2LUK 14:26JHN 14:232CO 4:102CO 13:5GAL 2:20EPH 3:6COL 1:27REV 1:9F.B. Meyer emphasizes the profound mystery of Christ's indwelling within the hearts of Gentiles, highlighting that this revelation, brought forth by the Apostle Paul, signifies that all believers, regardless of their background, are co-heirs of the Gospel. He explains that Christ's presence within us is not dependent on our feelings or actions but is a reality to be accepted by faith, leading to a transformed life that reflects His glory. Meyer encourages believers to recognize and embrace this divine indwelling, which empowers them to live with patience, grace, and a deeper connection to God, ultimately revealing the riches of His glory in their lives.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
The glorious Lord "The glorious name of Jehovah" - I take שם shem for a noun, with the Septuagint and Syriac. See Psa 20:1; Pro 18:10.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
It is also a great Lord who dwells therein, a faithful and almighty defender. "No, there dwells for us a glorious One, Jehovah; a place of streams, canals of wide extent, into which no fleet of rowing vessels ventures, and which no strong man of war shall cross. For Jehovah is our Judge; Jehovah is our war-Prince; Jehovah is our King; He will bring us salvation." Following upon the negative clauses in Isa 33:20, the next v. commences with kı̄ 'im (imo). Glorious ('addı̄r) is Jehovah, who has overthrown Lebanon, i.e., Assyria (Isa 10:34). He dwells in Jerusalem for the good of His people - a place of streams, i.e., one resembling a place of streams, from the fact that He dwells therein. Luzzatto is right in maintaining, that בּו and יעברנּוּ point back to מקום, and therefore that mekōm is neither equivalent to loco (tachath, instead of), which would be quite possible indeed, as Kg1 21:19, if not Hos 2:1, clearly proves (cf., Kg1 22:38), nor used in the sense of substitution or compensation. The meaning is, that, by virtue of Jehovah's dwelling there, Jerusalem had become a place, or equivalent to a place, or broad streams, like those which in other instances defended the cities they surrounded (e.g., Babylon, the "twisted snake," Isa 27:1), and of broad canals, which kept off the enemy, like moats around a fortification. The word יארים was an Egyptian word, that had become naturalized in Hebrew; nevertheless it is a very natural supposition, that the prophet was thinking of the No of Egypt, which was surrounded by waters, probably Nile-canals (see Winer, R.W. Nah 3:8). The adjective in which yâdaim brings out with greater force the idea of breadth, as in Isa 22:18 ("on both sides"), belongs to both the nouns, which are placed side by side, ὰσυνδέτως (because permutative). The presence of Jehovah was to Jerusalem what the broadest streams and canals were to other cities; and into these streams and canals, which Jerusalem had around it spiritually in Jehovah Himself, no rowing vessels ventured בּ הלך, ingredi). Luzzatto renders the word "ships of roving," i.e., pirate ships; but this is improbable, as shūt, when used as a nautical word, signifies to row. Even a majestic tsı̄, i.e., trieris magna, could not cross it: a colossal vessel of this size would be wrecked in these mighty and dangerous waters. The figure is the same as that in Isa 26:1. In the consciousness of this inaccessible and impenetrable defence, the people of Jerusalem gloried in their God, who watched as a shōphēt over Israel's rights and honour, who held as mechoqēq the commander's rod, and ruled as melekh in the midst of Israel; so that for every future danger it was already provided with the most certain help.
Jamieson-Fausset-Brown Bible Commentary
there--namely, in Jerusalem. will be . . . rivers--Jehovah will be as a broad river surrounding our city (compare Isa 19:6; Nah 3:8), and this, too, a river of such a kind as no ship of war can pass (compare Isa 26:1). Jerusalem had not the advantage of a river; Jehovah will be as one to it, affording all the advantages, without any of the disadvantages of one. galley with oars--war vessels of a long shape, and propelled by oars; merchant vessels were broader and carried sail. gallant--same Hebrew word as for "glorious," previously; "mighty" will suit both places; a ship of war is meant. No "mighty vessel" will dare to pass where the "mighty Lord" stands as our defense.
John Gill Bible Commentary
But there the glorious Lord will be unto us a place of broad rivers and streams,.... Egypt had its Nile, and Babylon its Euphrates, but Jerusalem had no such river for its convenience, commerce, and defence; but God promises to be that to his Jerusalem, his church and people, as will answer to, and be "instead" (g) of, a river that has the broadest streams; which is expressive of the abundance of his grace, and the freeness of it, for the supply of his church, as well as of the pleasant situation and safety of it; see Psa 46:1 where the Lord appears "glorious"; where he displays the glorious perfections of his nature, his power, faithfulness, truth, holiness, love, grace, and mercy; where his glorious Gospel is preached; where he grants his gracious and glorious presence; and where saints come to see his glory, do see it, and speak of it; see Sa2 6:20, wherein shall go no galley with oars, neither shall gallant ships pass thereby: this advantage literal Jerusalem had, that, though it had no river for its pleasure, profit, and protection, yet no enemy could come up to it in that way; and the Lord, though he is indeed instead of a broad river to his people for their supply and safety, yet such an one as will not admit any enemy, great or small, signified by the "galley with oars", and the "gallant ship", to come near them; and in the New Jerusalem church state, when there will be new heavens and a new earth, there will be no sea, Rev 21:1 and so no place for ships and galleys. The design of these metaphors is to show that the church of Christ at this time will be safe from all enemies whatsoever, as they must needs be, when the Lord is not only a place of broad rivers, but a wall of fire round about them, and the glory in the midst of them, Zac 2:5. (g) "loco fluviorum", Junius & Tremellius; pro "non in talione, sed saltem ut significat loco ac vice, Deus ecclesiae est pro fluminibus", Gusset. Ebr. Comment, p. 740.