Text -- Isaiah 24:17-23 (NET)

24:17 Terror, pit, and snare are ready to overtake you inhabitants of the earth! 24:18 The one who runs away from the sound of the terror will fall into the pit; the one who climbs out of the pit, will be trapped by the snare. For the floodgates of the heavens are opened up and the foundations of the earth shake. 24:19 The earth is broken in pieces, the earth is ripped to shreds, the earth shakes violently. 24:20 The earth will stagger around like a drunk; it will sway back and forth like a hut in a windstorm. Its sin will weigh it down, and it will fall and never get up again.

The Lord Will Become King

24:21 At that time the Lord will punish the heavenly forces in the heavens and the earthly kings on the earth. 24:22 They will be imprisoned in a pit, locked up in a prison, and after staying there for a long time, they will be punished. 24:23 The full moon will be covered up, the bright sun will be darkened; for the Lord who commands armies will rule on Mount Zion in Jerusalem in the presence of his assembly, in majestic splendor.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 24:17

Great and various judgments, some actually inflicted, and others justly feared.

Wesley: Isa 24:18

Upon the report of some terrible evil.

Wesley: Isa 24:18

Both heaven and earth conspire against him. He alludes to the deluge of waters which God poured down from heaven, and to the earthquakes which he often causes below.

Wesley: Isa 24:19

This is repeated again, to shew the dreadfulness and, certainty of these judgments, and to awaken the stupid Israelites.

Wesley: Isa 24:20

Which is easily and commonly carried from place to place.

Wesley: Isa 24:22

By God's special providence, in order to their punishment. And thus the unbelieving Jews were generally gathered together at Jerusalem, to their solemn feast, when Titus came and besieged, and destroyed them.

Wesley: Isa 24:22

As malefactors, which are taken in several places, are usually brought to one common prison.

Wesley: Isa 24:22

After the apostate Jews shall have been shut up in unbelief, and in great tribulations for many ages together, they shall be convinced of their sin in crucifying the Messiah, and brought home to God and Christ by true repentance.

Wesley: Isa 24:23

All earthly powers and glories shall be obscured with the far greater splendor of Christ, the king of kings, at whose feet even the kings of the earth shall fall down and worship.

Wesley: Isa 24:23

The Messiah, who, tho' man, yet is also God, and the Lord of hosts.

Wesley: Isa 24:23

Shall come in the flesh, and set up his kingdom, first in Jerusalem, and afterward in all other nations.

Wesley: Isa 24:23

Before his ministers, who are in some sort the courtiers of the King of Glory. But the ancients are here put for the whole church, in whose name and for whose service they act.

JFB: Isa 24:17

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.

JFB: Isa 24:18

The shout designed to rouse the game and drive it into the pitfall.

JFB: Isa 24:18

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 (2Pe 3:5-7).

JFB: Isa 24:19

The land: image from an earthquake.

JFB: Isa 24:20

(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.

JFB: Isa 24:20

Like an overwhelming burden.

JFB: Isa 24:20

Not meaning, that it never would rise (Isa 24:23), but in those convulsions it would not rise, it would surely fall.

JFB: Isa 24:21

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).

JFB: Isa 24:22

Rather, "for the pit" [HORSLEY]. "In the dungeon" [MAURER]. Image from captives thrust together into a dungeon.

JFB: Isa 24:22

That is, as in a prison. This sheds light on the disputed passage, 1Pe 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."

JFB: Isa 24:23

(Jer 3:17). Still future: of which Jesus' triumphal entry into Jerusalem amidst hosannas was a pledge.

JFB: Isa 24:23

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.

Clarke: Isa 24:17

Fear, and the pit "The terror, the pit"- If they escape one calamity, another shall overtake them

"As if a man should flee from a lion, and a bear should overtake him

Or should betake himself to his house, and lean his hand on the wall

And a serpent should bite him.

Amo 5:19

"For,"as our Savior expressed it in a like parabolical manner, "wheresoever the carcass is there shall the eagles be gathered together,"Mat 24:28. The images are taken from the different methods of hunting and taking wild beasts, which were anciently in use. The terror was a line strung with feathers of all colors which fluttering in the air scared and frightened the beasts into the toils, or into the pit which was prepared for them. Nec est mirum, cum maximos ferarum greges linea pennis distincta contineat, et in insidias agat, ab ipso effectu dicta formido. Seneca de Ira , 2:12. The pit or pitfall, fovea ; digged deep in the ground, and covered over with green boughs, turf, etc., in order to deceive them, that they might fall into it unawares. The snare, or toils, indago ; a series of nets, inclosing at first a great space of ground, in which the wild beasts were known to be; and then drawn in by degrees into a narrower compass, till they were at last closely shut up, and entangled in them. - L

For מכול mikkol , a MS. reads מפני mippeney , as it is in Jer 48:44, and so the Vulgate and Chaldee. But perhaps it is only, like the latter, a Hebraism, and means no more than the simple preposition מ mem . See Psa 102:6. For it does not appear that the terror was intended to scare the wild beasts by its noise. The paronomasia is very remarkable; פחד pachad , פחת pachath , פך pach : and that it was a common proverbial form, appears from Jeremiah’ s repeating it in the same words, Jer 48:43, Jer 48:44.

Clarke: Isa 24:18

Out of the midst of the pit "From the pit"- For מתוך mittoch , from the midst of, a MS. reads מן min , from, as it is in Jer 48:44; and so likewise the Septuagint, Syriac, and Vulgate.

Clarke: Isa 24:19

The earth "The land"- הארץ haarets , forte delendum ה he , ut ex praecedente ortum . Vid. seqq. - Secker. "Probably the ה he , in הארץ haarets , should be blotted out, as having arisen from the preceding."

Clarke: Isa 24:20

Like a cottage "Like a lodge for a night"- See note on Isa 1:8.

Clarke: Isa 24:21

On high - upon the earth - That is, the ecclesiastical and civil polity of the Jews, which shall be destroyed. The nation shall continue in a state of depression and dereliction for a long time. The image seems to be taken from the practice of the great monarchs of that time; who, when they had thrown their wretched captives into a dungeon, never gave themselves the trouble of inquiring about them; but let them lie a long time in that miserable condition, wholly destitute of relief, and disregarded. God shall at length revisit and restore his people in the last age: and then the kingdom of God shall be established in such perfection, as wholly to obscure and eclipse the glory of the temporary, typical, preparative kingdom now subsisting.

Clarke: Isa 24:23

Before his ancients gloriously - In the sigt of their olde men he schal ben glorified. Old MS. Bible

"The figurative language of the prophets is taken from the analogy between the world natural and an empire or kingdom considered as a world politic. Accordingly the whole world natural, consisting of heaven and earth, signifies the whole world politic, consisting of thrones and people; or so much of it as is considered in prophecy: and the things in that world signify the analogous things in this. For the heavens and the things thereto signify thrones and dignities, and those who enjoy them; and the earth with the things thereon, the inferior people; and the lowest parts of the earth, called hades or hell, the lowest or most miserable part of them. Great earthquakes, and the shaking of heaven and earth, are put for the shaking of kingdoms, so as to distract and overthrow them; the creating a new heaven and earth, and the passing away of an old one, or the beginning and end of a world, for the rise and ruin of a body politic signified thereby. The sun, for the whole species and race of kings, in the kingdoms of the world politic; the moon, for the body of the common people, considered as the king’ s wife; the stars, for subordinate princes and great men; or for bishops and rulers of the people of God, when the sun is Christ: setting of the sun, moon, and stars. darkening the sun, Turning the moon into blood and falling of the stars, for the ceasing of a kingdom."Sir 1. Newton’ s Observations on the Prophecies, Part I., chap. 2

These observations are of great consequence and use, in explaining the phraseology of the prophets.

Calvin: Isa 24:17

17.Fear, and the pit, and the snare The Prophet here discourses against the sins of the people. Formerly he declared that not only one nation, but very many and very distant nations, would have abundant grounds of thanksgiving. He now passes to another doctrine; for I think that these words ought to be separated from what goes before, because Isaiah again threatens the wicked, that they may know that amidst the highest prosperity of the Church they will be miserable. For the sake of cherishing their indifference, wicked men are accustomed rashly to apply the promises of God to themselves, though they do not at all belong to them; and therefore the prophets usually mingle threatenings with them. It is also possible that Isaiah delivered this discourse separately from the rest, and on a different occasion; for neither the prophets themselves nor other learned men divided the chapters. We have often seen different subjects joined together, and others divided which ought to have been joined, which was undoubtedly done through ignorance. However that may be, the Prophet returns to the wicked, and threatens against them severe and dreadful judgment.

This description of “fear, the pit, and the snare,” is intended to touch the feelings; for if he had said, in a single word, that destruction awaits the wicked, they would not have been greatly moved. But there is room for doubting if he addresses the Jews alone. For my own part, I should not be much inclined to dispute about this matter; but I think it is more probable that these threatenings related also to other nations, and even to the whole world, of which he had formally prophesied.

O inhabitant of the earth By “the world” we understand those countries which were known to the Jews, as we have already explained. The meaning is, “Thou art pressed by afflictions so diversified, that thou hast no means of escape.” Amos gives a similar description: “He who shall flee through dread of a lion shall meet a bear; and if he go into the house, when he leaneth on a wall, a serpent shall bite him.” (Amo 5:19.) Isaiah formerly said that lions would be sent against the Moabites who had escaped from the battle. (Isa 15:9.) God has an endless variety of scourges for punishing the wicked. It is as if he had said, “Know that you cannot escape the hand of God; for he has various methods by which he takes vengeance on their crimes, and thus overtakes those who had hoped to escape by a variety of contrivances. He who escapes from the battle shall be tormented with hunger; and when he is freed from hunger, he will meet some other calamity, as if nets had been laid on all sides to ensnare you.”

For the windows from on high are open, and the foundations of the earth are shaken This argument confirms what had been already said, that it is impossible for them to escape the vengeance of God, who has prepared for it a free course in heaven and in earth, from the utmost height of heaven down to the depths of the earth. Some think that he alludes (Gen 7:11) to the deluge; but, in my opinion, the meaning is simpler, that the wrath of God will be revealed above and below; as if he had said, “The Lord will arm heaven and earth to execute his vengeance against men, that wherever they turn their eyes, they may behold nothing but destruction.”

Calvin: Isa 24:19

19.By breaking down is the earth broken down He heightens his description of punishments by using various modes of expression. A little afterwards he will point out the cause of this “shaking,” which is, that men by their sins had drawn down on themselves such destruction. He now declares that this evil is incurable. We have formerly said that the Prophet explains the same thing in various ways, and for the purpose of striking and arousing those minds which are naturally very sluggish; for there is in the flesh a carelessness which produces contempt of God, and we have too much experience of it both in ourselves and in others. In order, therefore, that the prophets might arouse those who were careless and asleep in their vices, they adorn their style; not because they cared about being thought eloquent, but that they might make their hearers more attentive, and sting them to the quick. Hence the allusions of which these verses are full; hence the brilliant metaphors in the style; hence the threatenings and terrors announced in various ways; the object of all is, that careless men may be aroused.

Now, this doctrine ought to be limited to the wicked; not because the godly are exempted from those evils, for they are afflicted as well as other men; but because, when the godly betake themselves to God, and rely wholly upon him, they are not shaken in this manner, and remain firm and steadfast against every assault; while wicked men, who despised the judgments of God, and took unbounded liberties in transgression, are terrified and alarmed, and never find rest.

Calvin: Isa 24:20

20.And shall be removed like a tent This does not mean that any change will take place in the position of the earth; but these words, as we have already said, must be referred to men; as if he had said, that there would be no kingly power and no regular government. In short, he intended to describe those changes which he had spoken of in the tenth chapter.

And the transgressions thereof shall be heavy upon it When he says that “the earth is laden with its iniquity,” he has very appropriately assigned this reason, that we may understand that God is never angry with men without a cause; for we ourselves are the authors of all the evils which we suffer. God is by nature disposed to kindness, and regards us with a father’s love; and therefore it is our own fault that we are treated with sharpness and severity, and we have no reason to blame him. ¹³¹

And it shall fall, and not rise again He at length repeats what he briefly stated a little before, that there will be no remedy for those evils. Some think that this relates to the Jews, whose form of government was entirely taken away, so that they were broken down and scattered, and were scarcely reckoned in the rank of men. But I give a more extensive interpretation, that the distresses of the world will be so severe, that it cannot be restored to its original condition. Men always contend against adverse events, and their minds are full of confidence. Having endured calamities, they think that there will be some room for breathing, and their minds are swelled with false hopes, which the Prophet therefore takes away, that they may not in future deceive themselves by unfounded expectation. Yet it ought to be observed, that this general statement does not set aside the exception which Isaiah formerly made.

Calvin: Isa 24:21

21.And it shall come to pass This passage has tortured the minds of many commentators, and various interpretations have been offered by various writers. Some think that this relates to the sun and the stars, and others, that it relates to the devils, who will be punished along with the wicked. Others refer it to the Jews, on whom God had bestowed a remarkable privilege. But I cannot adopt any of those interpretations. ¹³² The simple and genuine meaning, therefore, appears to me to be, that no power will be so high as to be exempted from those scourges of God; and though they raise themselves above the clouds, yet the hand of God will reach them; as it is said in the Psalm,

“Whither shall I go from thy Spirit? and whither shall I flee from thy face? If I ascend into heaven, thou art there; if I take the wings of the morning, and dwell in the uttermost parts of the sea, there also shall thy hand pursue me.” Psa 139:7.

Jehovah will visit upon the army on high ¹³³ This is a metaphor by which he denotes kings and princes, who shine and sparkle in the world like stars; and he afterwards explains this metaphor in direct language, by adding upon the kings of the earth; for I do not think that they ought to be separated, as if he were speaking of different subjects, but that there is a repetition of the same statement, so that the latter clause explains the former. But perhaps it will be thought preferable to explain it thus: “he will visit on the kingdoms of the earth,” even on those things which appear to surpass the rank of men; for some things rise so much above others, that they appear as if they did not belong to the ordinary rank. The word visit must relate to punishment, as even the context shews plainly enough.

Calvin: Isa 24:22

22.And they shall be gathered together, and shall be shut up in prison He continues his subject in the beginning of the verse. The mode of expression is metaphorical; for they were not all captives, but God reduced them to servitude, as if a man held in his hand the enemies whom he subdued. He therefore brings forward God as a conqueror, who shuts up enemies in prison, as captives are commonly shut up. We know that men, as it were, flee from God, and despise him, so long as he spares them, and exercises any forbearance towards them; and on this account also he threatens that they shall be thrown into prison in large masses, that they may not solace themselves with their multitude.

Afterwards they shall be visited When he adds that after a time “they shall be visited,” it is not simply a promise, but includes also a threatening to this effect, “As formerly by their obstinacy they mocked God, and excessively prolonged the time of sinning, so God will punish without making haste, till at length, though late, they acknowledge the cause of their distresses.” Thus earthly judges frequently do not deign to admit into their presence the malefactors who have offended them, but plunge them into darkness and filth, and gradually wear them out, in order to subdue their obstinacy. Again, as there are two ways in which God visits the world, either when he punishes the wicked, or when he shews to the elect the tokens of a Father’s kindness, the word visit here signifies “to look upon;” and thus the Prophet softens the harshness of the threatening. It was necessary that the hearts of the godly should be supported amidst these distresses, that they might not faint; and on their account, therefore, after various threatenings, the prophets are wont to add consolations. As these statements tended to support believers, they were undoubtedly addressed to the Jews, among whom chiefly faith was found, or rather, there was none to be seen anywhere else.

After many days This also deserves attention. It was intended to try the faith of the godly; ¹³⁴ for we are hasty in our desires, and would wish that God should immediately perform his promises: we complain that he is slow, and we cannot brook any delay. It is therefore our duty to wait patiently for that mercy; and no delay, however long, should make us lose heart. Yet it ought also to be observed, that this does not refer to all; for, as we saw a little before, God had determined to save but a small remnant; and this ought to quicken us the more, that, being humbled by slow and long-continued punishments, we may meet God who visits us.

Calvin: Isa 24:23

23.The moon shall be confounded Many commentators think that the Prophet waxes still more wroth against the Jews, so far as to say, that the sun and moon and stars are ashamed of their unbelief, and that not only men, but creatures devoid of speech, will abhor them; but this appears to be far removed from the meaning and design of the Prophet. I have no doubt that he continues to give the consolation which he had glanced at in the former verse; “When the Lord shall visit his people, and cleanse the Church from its defilement, he will establish a kingdom so illustrious that it will darken the sun and stars by its brightness.” This mode of expression is frequently employed by the prophets, and we have formerly seen it. Since, therefore, God will establish your kingdom on Mount Zion, so great will be its splendor in the restoration of the people, that those things which dazzle the eyes of men, will be dark in comparison of it; and, for the purpose of expressing this, he has mentioned those objects which surpass all others in brightness.

When the Lord of hosts shall reign in Mount Zion Some think that the word reign denotes God’s vengeance; but this is inaccurate, for although the Lord is said to reign when he discharges the office of a Judge, yet the complex phrase, “the reign of God in Mount Zion,” always denotes mercy and salvation. He speaks of the restoration of the Church, and hence it follows, that it is only in Christ that those things are fulfilled.

And before his elders glory By expressly mentioning the “elders,” he employs a figure of speech frequently used in Scripture, by which the chief part of the Church is taken for the whole body of it. And yet it is not without a special design that he denotes, by the term “elders,” not only the priests, but other governors who preside over discipline and morals, and by whose moderation and prudence others ought to be guided. Under their name he includes the whole nation, not only because they represent the whole body, and because the common people are in some measure concealed under their shadow, but likewise that believers may entertain hope of future restoration; for otherwise it would have been of little or no avail that a scattered multitude should be left like a mutilated body or a confused mass. Not without good reason did he use the phrase, “and before his elders,” that the Jews might know that the power of God would be visibly and strikingly displayed; not that it can be perceived by the bodily senses, but by faith. He reigns in such a manner, that we feel that he is present with us; and if we did not comprehend this, it would yield us no consolation.

Glory ¹³⁵ Instead of “glory” some read “gloriously,” and others, “glorious.” I prefer to take it simply as a substantive, though there is little difference in the meaning. He shews how great will be the splendor and glory of God, when the kingdom of Christ shall be established, because all that is brilliant must be obscured, and the glory of Christ alone must hold a high and prominent place. Hence it follows, that then only does God receive his just rights, and the honor due to him, when all creatures are placed in subjection, and he alone shines before our eyes.

Defender: Isa 24:19

The terrible earthquakes (Rev 6:12-14; Rev 16:18-20; Hag 2:6, Hag 2:7), the great heat and falling water levels (Rev 16:8, Rev 16:9, Rev 16:12; Joe 1:20), and other geophysical catastrophes will completely change the face of the earth, preparing it for the restored antediluvian conditions that will prevail in the following kingdom age."

Defender: Isa 24:21

Satan, presumably with his angels as well as all the unsaved dead, will be confined in Hades after the tribulation, while the Beast will be cast into the lake of fire (Rev 19:20; Rev 20:1-3)."

Defender: Isa 24:22

"After many days," the period of confinement in the great prison pit, probably is the "thousand years" of the kingdom age (Rev 20:3, Rev 20:7)."

Defender: Isa 24:23

Although the sun and moon will endure forever (Psa 148:3, Psa 148:6), the New Jerusalem will have no need of them where "the Lamb is the light thereof" (Rev 21:23)."

TSK: Isa 24:17

and the pit : Lev 26:21, Lev 26:22; 1Ki 19:17; Jer 8:3, Jer 48:43, Jer 48:44; Eze 14:21

TSK: Isa 24:18

he who fleeth : Deu 32:23-26; Jos 10:10,Jos 10:11; 1Ki 20:29, 1Ki 20:30; Job 18:8-16, Job 20:24; Amo 5:19

for the : Gen 7:11, Gen 19:24; 2Ki 7:2

the foundations : Deu 32:22; Psa 18:7, Psa 18:15, Psa 46:2, Psa 46:3

TSK: Isa 24:19

Isa 24:1-5, Isa 34:4-10; Jer 4:23-28; Nah 1:5; Hab 3:6; Mat 24:3; Rev 20:11

TSK: Isa 24:20

reel : Isa 19:14, Isa 29:9; Psa 107:27

removed : Isa 1:8, Isa 38:12

the transgression : Isa. 5:7-30; Psa 38:4; Lam 1:14; Hos 4:1-5; Mat 23:35, Mat 23:36

and it : Jer 8:4, Jer 25:27; Dan 11:19; Amo 8:14; Zec 5:5-8; Rev 18:21

TSK: Isa 24:21

the Lord : Isa 10:25-27, Isa 14:1, Isa 14:2, Isa 25:10-12, 34:2-17; Psa 76:12, Psa 149:6-9; Ezek. 38:1-39:29; Joe 3:9-17, Joe 3:19; Hag 2:21, Hag 2:22; Zec 14:12-19; Rev 6:14-17, Rev 17:14, Rev 18:9, Rev 19:18-21

punish : Heb. visit upon

TSK: Isa 24:22

they shall : Isa 24:17, Isa 2:19; Jos 10:16, Jos 10:17, Jos 10:22-26

as prisoners are gathered : Heb. with the gathering of prisoners

pit : or, dungeon

shall they : Jer 38:6-13; Zec 9:11

visited : or, found wanting

TSK: Isa 24:23

the moon : Isa 13:10, Isa 30:26, Isa 60:19; Eze 32:7, Eze 32:8; Joe 2:31, Joe 3:15; Mar 13:24-26; Rev 6:12-14, Rev 21:23

when : Isa 52:7; Exo 15:21; Psa 97:1; Zec 9:9; Mat 6:10,Mat 6:13; Rev 11:15, Rev 19:4, Rev 19:6

mount : Isa 12:6; Mic 4:7; Heb 12:22; Rev 14:1

before his ancients gloriously : or, there shall be glory before his ancients, Job 38:4-7; Dan 7:9, Dan 7:10,Dan 7:18, Dan 7:27

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 24:17

Fear, and the pit - This verse is an explanation of the cause of the wretchedness referred to in the previous verse. The same expression is found in Jer 48:43, in his account of the destruction that would come upon Moab, a description which Jeremiah probably copied from Isaiah - There is also here in the original a "paronomasia"that cannot be retained in a translation - פחד ופחת ופח pachad vâpachath vâpach - where the form פח pach occurs in each word. The sense is, that they were nowhere safe; that if they escaped one danger, they immediately fell into another. The expression is equivalent to that which occurs in the writings of the Latin classics:

Incidit in Scyllam cupiens vitare Charybdin.

The same idea, that if a man should escape from one calamity he would fall into another, is expressed in another form in Amo 5:19 :

As if a man did flee from a lion, and a bear met him;

Or went into a house, and leaned his hand on the wall,

And a serpent bit him.

In the passage before us, there is an advance from one danger to another, or the subsequent one is more to be dreaded than the preceding. The figure is taken from the mode of taking wild beasts, where various nets, toils, or pitfalls were employed to secure them. The word ‘ fear’ ( פחד pachad ), denotes anything that was used to frighten or arouse the wild beasts in hunting, or to drive them into the pitfall that was prepared for them. Among the Romans the name ‘ fears’ ("formidines") was given to lines or cords strung with feathers of all colors, which, when they fluttered in the air or were shaken, frightened the beasts into the pits, or the birds into the snares which were prepared to take them (Seneca, De Ira, ii. 122; virg. AE. xii. 7499; Geor. iii. 372). It is possible that this may be referred to here under the name of ‘ fear.’ The word ‘ pit’ ( פחת pachat ) denotes the pitfall; a hole dug in the ground, and covered over with bushes, leaves, etc., into which they might fall unawares. The word ‘ snare’ ( פח pach ) denotes a net, or gin, and perhaps refers to a series of nets enclosing at first a large space of ground, in which the wild beasts were, and then drawn by degrees into a narrow compass, so that they could not escape.

Barnes: Isa 24:18

From the noise of the fear - A cry or shout was made in hunting, designed to arouse the game, and drive it to the pitfall. The image means here that calamities would be multiplied in all the land, and that if the inhabitants endeavored to avoid one danger they would fall into another.

And he that cometh up out of the midst of the pit - A figure taken still from hunting. It was possible that some of the more strong and active of the wild beasts driven into the pitfall would spring out, and attempt to escape, yet they might be secured by snares or gins purposely contrived for such an occurrence. So the prophet says, that though a few might escape the calamities that would at first threaten to overthrow them, yet they would have no security. They would immediately fall into others, and be destroyed.

For the windows on high are open - This is evidently taken from the account of the deluge in Gen 7:11 : ‘ In the six hundredth year of Noah’ s life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows (or flood-gates, Margin) of heaven were opened.’ The word ‘ windows’ here ( ארבות 'ărubôth ) is the same which occurs in Genesis, and properly denotes a grate, a lattice, a window, and then any opening, as a sluice or floodgate, and is applied to a tempest or a deluge, because when the rain descends, it seems like opening sluices or floodgates in the sky. The sense here is, that calamities had come upon the nation resembling the universal deluge.

And the foundations of the earth do shake - An image derived from an earthquake - a figure also denoting far-spreading calamities.

Barnes: Isa 24:19

The earth is utterly broken down - The effect as it were of an earthquake where everything is thrown into commotion and ruin.

The earth is moved exceedingly - Everything in this verse is intense and emphatic. The verbs are in the strongest form of emphasis: ‘ By breaking, the land is broken;’ ‘ by scattering, the land is scattered;’ ‘ by commotion, the land is moved.’ The repetition also of the expression in the same sense three times, is a strong form of emphasis; and the whole passage is designed to denote the utter desolation and ruin that had come upon the land.

Barnes: Isa 24:20

The earth shall reel to and fro like a drunkard - This is descriptive of the agitation that occurs in an earthquake when everything is shaken from its foundation, and when trees and towers are shaken by the mighty concussion. The same figure is used in Isa 29:9. See also the description of a tempest at sea, in Psa 107:27 :

They reel to and fro,

And stagger like a drunken man,

And are at their wit’ s end.

And shall be removed like a cottage - Or rather, shall move or vacillate ( התנודדה hit^e nôd^e dâh ) like a cottage. The word "cottage"( מלוּנה melûnâh from לין lı̂yn , "to pass the night, to lodge for a night") means properly a temporary shed or lodge for the watchman of a garden or vineyard (see the note at Isa 1:8). Sometimes these cottages were erected in the form of a hut; and sometimes they were a species of hanging bed or couch, that was suspended from the limbs of trees. They were made either by interweaving the limbs of a tree, or by suspending them by cords from the branches of trees, or by extending a cord or cords from one tree to another, and laying a couch or bed on the cords. They were thus made to afford a convenient place for observation, and also to afford security from the access of wild beasts. Travelers in the East even now resort to such a temporary lodge for security (see Niebuhr’ s Description of Arabia). These lodges were easily moved to and fro, and swung about by the wind - and this is the idea in the verse before us. The whole land was agitated as with an earthquake; it reeled like a drunkard; it moved, and was unsettled, as the hanging couch on the trees was driven to and fro by the wind.

And the transgression thereof shall be heavy upon it - Like a vast incumbent weight on a dwelling which it cannot sustain, and beneath which it is crushed.

And it shall fall, and not rise again - This does not mean, as I apprehend, that the nation should never be restored to its former dignity and rank as a people, for the prophet immediately Isa 24:23 speaks of such a restoration, and of the re-establishment of the theocracy; but it must mean that in those convulsions it would not rise. It would not be able to recover itself; it would certainly be prostrated. As we say of a drunkard, he may stumble often, and partially recover himself, yet he will certainly fall so as not then to be able to recover himself, so it would be with that agitated and convulsed land. They would make many efforts to recover themselves, and they would partially succeed, yet they would ultimately be completely prostrate in the dust.

Barnes: Isa 24:21

In that day - In the time of the captivity at Babylon.

Shall punish - Hebrew as the Margin, ‘ Shall visit upon’ (see the note at Isa 10:12).

The host of the high ones - There have been various interpretations of this expression. Jerome understands it of the host of heaven, and thinks it refers to the fact that in the day of judgment God will judge not only earthly things but celestial, and especially the sun and moon and stars, as having ‘ been the objects of idolatrous worship (see Deu 4:19; Dan 8:10; Dan 11:13). Compare Psa 18:17; Jer 25:30, where the words ‘ on high’ are used to denote heaven. Aben Ezra supposes that by the phrase is meant angels, who preside over the governors and kings of the earth, in accordance with the ancient opinion that each kingdom was under the tutelage of guardian angels. To this Rosenmuller seems to assent, and to suppose that the beings thus referred to were evil spirits or demons to whom the kingdoms of the world were subject. Others, among whom is Grotius, have supposed that the reference is to the images of the sun, moon, and stars, which were erected in high places, and worshipped by the Assyrians. But probably the reference is to those who occupied places of power and trust in the ecclesiastical arrangement of Judea, the high priest and priests, who exercised a vast dominion over the nation, and who, in many respects, were regarded as elevated even over the kings and princes of the land. The comparison of rulers with the sun, moon, and stars, is common in the Scriptures; and this comparison was supposed especially to befit ecclesiastical rulers, who were regarded as in a particular manner the lights of the nation.

Upon the earth - Beneath, or inferior to those who had places of the highest trust and honor. The ecclesiastical rulers are represented as occupying the superior rank; the princes and rulers in a civil sense as in a condition of less honor and responsibility. This was probably the usual mode in which the ecclesiastical and civil offices were estimated in Judea.

Barnes: Isa 24:22

And they shall be gathered together - That is, those who occupy posts of honor and influence in the ecclesiastical and civil polity of the land. "As prisoners."Margin, as in the Hebrew, ‘ With the gathering of prisoners.’ The reference is to the custom of collecting captives taken in war, and chaining them together by the hands and feet, and thrusting them in large companies into a prison.

In the pit - Margin, ‘ Dungeon.’ The sense is, that he rulers of the land should be made captive, and treated as prisoners of war. This was undoubtedly true in the captivity under Nebuchadnezzar. The people were assembled; were regarded as captives; and were conveyed together to a distant land.

And shall be shut up in the prison - Probably this is not intended to be taken literally, but to denote that they would be as secure as if they were shut up in prison. Their prison-house would be Babylon, where they were enclosed as in a prison seventy years.

And after many days - If this refers, as I have supposed, to the captivity at Babylon, then these ‘ many days’ refer to the period of seventy years.

Shall they be visited - Margin, ‘ Found wanting.’ The word used here ( פקד pâqad ) may be used either in a good or bad sense, either to visit for the purpose of reviewing, numbering, or aiding; or to visit for the purpose of punishing. It is probably, in the Scriptures, most frequently used in the latter sense (see 1Sa 15:2; Job 31:14; Job 35:15; Psa 89:33; Isa 26:14; Jer 9:24). But it is often used in the sense of taking account of, reviewing, or mustering as a military host (see Num 1:44; Num 3:39; 1Ki 20:15; Isa 13:4). In this place it may be taken in either of these senses, as may be best supposed to suit the connection. To me it seems that the connection seems to require the idea of a visitation for the purpose of relief or of deliverance; and to refer to the fact that at the end of that time there would be a reviewing, a mustering, an enrollment of those who should have been carried away to their distant prison-house, to ascertain how many remained, and to marshal them for their return to the land of their fathers (see the books of Ezra and Nehemiah). The word here used has sometimes the sense expressed in the margin, ‘ found wanting’ (compare 1Sa 20:6; 1Sa 25:15; Isa 38:10); but such a sense does not suit the connection here. I regard the verse as an indication of future mercy and deliverance. They would be thrown into prison, and treated as captives of war; but after a long time they would be visited by the Great Deliverer of their nation, their covenant-keeping God, and reconducted to the land of their fathers.

Barnes: Isa 24:23

Then the moon shall be confounded - The heavenly bodies are often employed in the sacred writings to denote the princes and kings of the earth. These expressions are not to be pressed ad unguem as if the sun denoted one thing and the moon another; but they are general poetic expressions designed to represent rulers, princes, and magistrates of all kinds (compare Eze 32:7; Joe 2:30-31).

Shall be confounded - Shall be covered with shame. That is, shall appear to shine with diminished beauty, as if it were ashamed in the superior glory that would shine around it. The sense is, that when the people should be returned to their land, the theocracy would be restored, and the magnificence of the kings and other civil rulers would be dimmed in the superior splendor of the reign of God. Probably there is reference here to the time when Yahweh would reign in Jerusalem through, or by means of, the messiah.

In Mount Zion - (see the note at Isa 1:8). This would take place subsequently to the captivity, and pre-eminently under the reign of the messiah.

And before his ancients - That is, before the elders of the people; in the presence of those entrusted with authority and rule.

Gloriously - He would reign gloriously when his laws should be respected and obeyed; when his character as King and Ruler should be developed; and when, under his scepter, his kingdom should be augmented and extended. On this glad prospect the eye of the prophet was fixed; and this was the bright and splendid object in the ‘ vision’ that served to relieve the darkness that was coming upon the nation. Present calamities may be borne, with the hope that Yahweh will reign more gloriously hereafter; and when the effect of all shall be such as to exalt Yahweh in the view of the nations. It may be added that when Yahweh, by the Messiah, shall reign over all the earth, all the glory of princes and monarchs shall be dimmed; the celebrity of their wisdom and power and plans shall be obscured in the superior splendor of the wisdom of God, in reigning through his Son over the human race. Come that blessed day; and speedily let the glory of the moon be confounded, and the sun be ashamed, and all inferior magnificence t fade away before the splendor of the Sun of righteousness!

Poole: Isa 24:17

Great and various judgments, some actually inflicted, and others expected and justly feared, as the punishment of their last-mentioned treachery.

Poole: Isa 24:18

He who fleeth from the noise of the fear upon the report of some terrible evil coming towards him; the act, fear , being here put for the object, or the thing feared, as it is in many places. And thus this very phrase is taken Job 15:21 .

Shall fall into the pit when he designs to avoid one danger, by so doing he shall plunge himself into another and a greater mischief.

The windows from on high are opened, and the foundations of the earth do shake both heaven and earth conspire against him. He alludes to the deluge of waters which God poured down from heaven, and to the earthquakes which he ofttimes causeth below.

Poole: Isa 24:19

This is repeated again, partly to show the dreadfulness and certainty of these judgments, and partly to awaken and affect the stupid Israelites, who greatly needed it.

Poole: Isa 24:20

The earth the people of the earth.

Shall reel to and fro like a drunkard shall be sorely perplexed and distressed, not knowing whither to go, nor what to do. Like a cottage ; or like a lodge in a garden, of which this word is used, Isa 1:8 , which is soon taken down, and set up ill another place, as occasion requires. Or, as others render it, like a tent , which is easily and commonly carried from place to place.

The transgression thereof shall be heavy upon it those sins which they formerly esteemed light and pleasant shall now be most burdensome and grievous to them, because of the dreadful punishments which shall follow them.

Poole: Isa 24:21

In that day either when God shall punish the apostatical Jews, or about or after that time, or in a time known to God; for this phrase is oft used indefinitely, and without any respect to the time designed in the foregoing passages.

The high ones that are on high the proud and potent enemies of God, and of his people, who possess the high places of the earth.

The kings of the earth either,

1. The great monarchs of the world, who now scorn and trample upon God’ s people; or,

2. The princes and rulers of Israel or Judah; for the name of king is frequently given in Scripture unto mean and inferior rulers, as Jud 1:7 1Ki 20:1,12 Ps 119:46 , and elsewhere.

Poole: Isa 24:22

They shall be gathered together by God’ s special providence, in order to their punishment, as the following words show. And thus the unbelieving Jews were generally gathered together at Jerusalem, to their solemn feast, when Titus came and besieged, and after some time took and destroyed them; which was a very remarkable hand of God, as Josephus and other historians observed. And I know nothing to the contrary but this very thing may be meant in this place, it being confessed that divers passages of this chapter concern the times of the Messiah.

Shall be shut up in the prison as malefactors, which are taken in several places, are usually brought to one common prison, where they are reserved in order to their trial and punishment.

Shall they be visited either,

1. In judgment, as visiting is oft used. So the sense is, After they have been punished with long imprisonment, and tormented with expectation and fear, they shall be brought forth to receive condign punishment. Or rather,

2. In mercy. And so the sense may be either,

1. After the Jews shall have suffered many and grievous things from the Assyrians, Chaldeans, Persians, and others, at last their Messiah and Deliverer shall come into the world, he. Or,

2. After the unbelieving and apostate Jews shall have been shut up in unbelief and in great tribulations for many ages together, they shall be convinced of their sin in crucifying their Messiah, and brought home to God and Christ by true repentance.

Poole: Isa 24:23

The moon shall be confounded, and the sun ashamed The sun and moon are here considered either,

1. As they were abused to idolatry; for these two were most eminent idols, and most generally worshipped, especially in those Eastern countries, Deu 4:19 17:3 Job 31:26 , &c., and so may be put for all idols, which were confounded by Christ at his coming, as was foretold in Scripture, and verified by the testimony of ancient, yea, even of heathen historians. Or,

2. As they were the most eminent and glorious lights of the world, and were oft used, both in Scripture and other authors, to signify the great kings, and potentates, and glories of the world, as hath been formerly noted, and we shall have further occasion to remember. So the sense is, that all earthly powers and glories should be obscured with the far greater splendour of Christ, the King of kings, at whose feet even the kings of the earth shall fall down and worship, as we shall see in other parts of this prophecy. The Lord of hosts ; the Messiah, who, though man, yet is also God, and the Lord of hosts, and is so called, Zec 2:8,11 .

Shall reign in Mount Zion, and in Jerusalem shall come in the flesh, and set up his kingdom, first in Jerusalem, and afterward in all other nations.

Before his ancients before his ministers, who are in some sort the courtiers of this King of glory, as being continually attending upon him, and enjoying his presence, and executing the powers and offices of his kingdom; and especially before his apostles, who were the witnesses of his Divine words and works, and particularly of his resurrection and ascension, by which he entered upon his kingdom; and of this exercise of his royal power, in subduing both Jews and Gentiles to himself. The word ancient or elder is not a name of age, but of office, as it is in very many texts of Scripture. And the ancients are here put synecdochically for the whole church, in whose name and for whose service they act.

Gloriously Heb. in glory, for that preposition is very frequently understood.

Haydock: Isa 24:17

Snare. He alludes to the methods of taking wild beasts, Job xviii. 11. ---

Opened, as they were in the days of Noe[Noah]. (Calmet) ---

All sorts of misery hang over us.

Haydock: Isa 24:20

Night, unexpectedly, (Haydock) and with the utmost speed. (Calmet)

Haydock: Isa 24:21

High. The stars, which in many places of the Scripture are so called. Some commentators explain that these words here signify the demons of the air. (Challoner) ---

The apostate angels will be judged, 1 Corinthians vi. 6., and Matthew xxiv. 29.

Haydock: Isa 24:22

Visited. Hence Origen (Prin. iii. 6., &c.) took occasion to assert, that the damned would one day be released, though the Scripture so often declares the contrary. The prophet speaks of the future liberation of the Jews; (Calmet) or he intimates that after many days, yea throughout eternity, the reprobate will still be punished. (Menochius)

Haydock: Isa 24:23

Blush: he[be] turned into blood, Joel ii. 10. Dreadful calamities shall ensue, to usher in the great day of judgment. (Calmet)

Gill: Isa 24:17

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.

Gill: Isa 24:18

And 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.

Gill: Isa 24:19

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, 2Pe 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.

Gill: Isa 24:20

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 Zec 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.

Gill: Isa 24:21

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 2Th 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.

Gill: Isa 24:22

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.

Gill: Isa 24:23

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 Zec 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 24:17

¹ tn Heb “[are] upon you, O inhabitant of the earth.” The first line of v. 17 provides another classic example of Hebrew wordplay. The names of the three instruments of judgment (פָח,פַחַת,פַּחַד [pakhad, fakhat, fakh]) all begin with the letters פח (peh-khet) and the first two end in dental consonants (ת/ד, tet/dalet). Once again the repetition of sound draws attention to the statement and contributes to the theme of the inescapability of judgment. As their similar-sounding names suggest, terror, pit, and snare are allies in destroying the objects of divine wrath.

NET Notes: Isa 24:18

¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

² tn Heb “from the height”; KJV “from on high.”

³ sn The language reflects the account of the Noahic Flood (see Gen 7:11).

NET Notes: Isa 24:19

¹ tn Once more repetition is used to draw attention to a statement. In the Hebrew text each lines ends with אֶרֶץ (’erets, “earth”). Each line also uses a Hitpolel verb form from a geminate root preceded by an emphatic infinitive absolute.

NET Notes: Isa 24:20

¹ tn Heb “staggering, staggers.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis and sound play.

² tn The words “in a windstorm” are supplied in the translation to clarify the metaphor.

NET Notes: Isa 24:21

¹ tn Or “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

² tn Heb “visit [in judgment].”

³ tn Heb “the host of the height in the height.” The “host of the height/heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13).

NET Notes: Isa 24:22

¹ tn Heb “they will be gathered [in] a gathering [as] a prisoner in a cistern.” It is tempting to eliminate אֲסֵפָה (’asefah, “a gathering”) as dittographic or as a gloss, but sound repetition is one of the main characteristics of the style of this section of the chapter.

² tn Heb “and after a multitude of days.”

³ tn Heb “visited” (so KJV, ASV). This verse can mean to visit for good or for evil. The translation assumes the latter, based on v. 21a. However, BDB 823 s.v. פָּקַד B.Niph.2 suggests the meaning “visit graciously” here, in which case one might translate “they will be released.”

NET Notes: Isa 24:23

¹ tn Heb “will be ashamed.”

² tn Or “glow of the sun.”

³ tn Heb “will be ashamed” (so NCV).

⁴ tn Or “take his throne,” “become king.”

⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁶ tn Heb “and before his elders [in] splendor.”

Geneva Bible: Isa 24:18

And it shall come to pass, [that] he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the ^{( m )} windows from on high are open, and the foundations of the earth do shake.

^{( m )} Meaning that God's wrath and vengeance would be over and under them, so that they would not escape no more than they did at Noah's flood.

Geneva Bible: Isa 24:21

And it shall come to pass in that day, [that] the LORD shall ^{( n )} punish the host of the high ones [that are] on high, and the kings of the earth upon the earth.

^{( n )} There is no power so high or mighty, but God will visit him with his rods.

Geneva Bible: Isa 24:22

And they shall be gathered together, [as] prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be ^{( o )} visited.

^{( o )} Not with his rods as in (Isa 24:21) but will be comforted.

Geneva Bible: Isa 24:23

^{( p )} Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign on mount Zion, and in Jerusalem, and before his ancients gloriously.

^{( p )} When God restores his Church, the glory of it will so shine, and his ministers (who are called his ancient men) that the sun and the moon will be dark in comparison to it.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 24:1-23

1 The doleful judgments of God upon the land.

13 A remnant shall joyfully praise him.

16 God in his judgments shall advance his kingdom.

MHCC: Isa 24:16-23

Believers may be driven into the uttermost parts of the earth; but they are singing, not sighing. Here is terror to sinners; the prophet laments the miseries he saw breaking in like a torrent; and the small number of believers. He foresees that sin would abound. The meaning is plain, that evil pursues sinners. Unsteady, uncertain are all these things. Worldly men think to dwell in the earth as in a palace, as in a castle; but it shall be removed like a cottage, like a lodge put up for the night. It shall fall and not rise again; but there shall be new heavens and a new earth, in which shall dwell nothing but righteousness. Sin is a burden to the whole creation; it is a heavy burden, under which it groans now, and will sink at last. The high ones, that are puffed up with their grandeur, that think themselves out of the reach of danger, God will visit for their pride and cruelty. Let us judge nothing before the time, though some shall be visited. None in this world should be secure, though their condition be ever so prosperous; nor need any despair, though their condition be ever so deplorable. God will be glorified in all this. But the mystery of Providence is not yet finished. The ruin of the Redeemer's enemies must make way for his kingdom, and then the Sun of Righteousness will appear in full glory. Happy are those who take warning by the sentence against others; every impenitent sinner will sink under his transgression, and rise no more, while believers enjoy everlasting bliss.

Matthew Henry: Isa 24:16-23

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, Zec 5:7, Zec 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, Jud 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.

Keil-Delitzsch: Isa 24:16-20

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 עלי ך 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 ( רצ ץ ), 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.

Keil-Delitzsch: Isa 24:21

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 m ârōm 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 Hävernick do). Moreover, the expression itself is also opposed to such an interpretation; for, as Isa 24:18 clearly shows, in which m immârom is equivalent to m isshâmaim (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 (1Ki 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"( m alchē ) 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.

Keil-Delitzsch: Isa 24:22-23

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., 1Sa 31:4; Job 6:16; see Hitzig on Nah 3:12). We may see from 2Pe 2:4 and Jud 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 ( c hammâh ) 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 c hammâh and lebânâh ; Isa 1:29, for c hâphēr and bōsh ; Isa 33:22, for m âlak ; 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 z^e kēnim (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 z^e kēnim 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.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 13:1--35:10

B. God's sovereignty over the nations chs. 13-35

This major section of the book emphasizes the folly of trusting in the nations rather than in Yahweh. The section preceding it shows how King Ahaz trusted in Assyria and experienced destruction (chs. 7-12). The section following it shows how King Hezekiah trusted in the Lord and experienced deliverance (chs. 36-39). In this section the prophet expanded his perspective from Israel to include the world. The God of Israel is also Lord of the nations.

Constable: Isa 24:1--27:13

2. Divine victory over the nations chs. 24-27

This section of the text has similarities to the preceding oracles against the nations (chs. 13-23), but it is also different in certain respects. It is a third cycle, but not a cycle of oracles.²²¹ The content integrates with the oracles, but chapters 24-27 are one continuous whole. It is similar to the finale of a great piece of music; it is climactic but can be appreciated by itself.

Chapters 24-27 also parallel chapters 1-4 in that both sections contain messages of sin, judgment, and restoration "in that day." Likewise 27:2-6 is another song about a vineyard (cf. 5:1-7). Chapters 28-33 contain six woes, like 5:8-30. Chapter 34 assures divine judgment on Gentile oppressors (cf. ch. 10), and chapter 35 promises kingdom blessings for Israel (cf. chs. 11-12).²²²

The theme of this section is the triumph of God over His enemies for His people. Isaiah developed this theme by picturing the destruction of one "city" ("the city of chaos" [v. 10], the city of man, really the whole world) and the establishment of another city (Mount Zion, Jerusalem, the city of God). These two "cities" are the focal points of the judgment and restoration that Isaiah alluded to in the preceding oracles. As the city of man falls under divine judgment, the songs of God-neglecting man disappear; and as the city of God appears, the songs of the redeemed swell.

"The prophet wants to make it plain that God is sovereign actor on the stage of history. It is not he who reacts to the nations, but the nations who respond to him. Thus Israel's [and all God's people's] hope is not in the nations of humanity. They will wither away in a moment under God's blast. Rather, her hope is in the Lord, who is the master of the nations."²²³

Temporally, the first five oracles had strong connections to Isaiah's own times, and the second five reached farther into the future.²²⁴ This section stretches even farther into the future and is mainly eschatological.²²⁵ These are prophecies regarding the eschatological day of the Lord. Later scriptural revelation enables us to locate these judgments more specifically in the Tribulation, at the return of Christ, in the Millennium, and at the very end of human history on this earth.

The original settings of the prophecies that make up this section are even more difficult to nail down than those in the foregoing oracles. Chapters 24-27 develop the calls expressed in 2:2-4 and 5: calls to the nations and to God's people to come to Jerusalem, the magnet of the earth in the future. The structure of the passage is chiastic also centering on Mount Zion (25:6-12).

A The Lord's harvest from a destroyed world (24:1-13: destruction, 1-12; gleanings, 13)

B The song of the world remnant (24:14-16a)

C The sinful world overthrown (24:16b-20)

D The waiting world (24:21-23)

E The song of the ruined city (25:1-5)

F Mount Zion (25:6-12)

E' The song of the strong city (26:1-6)

D' The waiting people of God (26:7-21)

C' Spiritual forces of evil overthrown (27:1)

B' The song of the remnant of the people (27:2-6)

A' The Lord's harvest from a destroyed people (27:7-13: destruction, 7-11; gleanings, 12-13)²²⁶

There is chronological progression in this eschatological section from the Tribulation (24:1-20) to the Second Coming (24:21-23) to the Millennium (chs. 25-27). The millennial sections explain various aspects of God's activity during this time.

Constable: Isa 24:1-20

The preservation of God's people within a world under divine judgment 24:1-20

Isaiah revealed that the Lord's people are at the center of His plans for the world (cf. 14:2; 21:10). He will preserve them even though He will judge sinful humanity.²²⁷ This passage contains many connections with the flood narrative (Gen. 6-9). Essentially, what God did in Noah's day He will do in the future Tribulation (cf. Mark 13).

24:1 The prophet predicted that the Lord would lay the earth waste, the sum total of all the nations including those representative ones condemned in the oracles. He would do the reverse of what He did in the Creation when He brought order out of chaos (cf. Gen. 1:2). He would devastate the earth, making it desolate. He would distort the surface of the earth, as when the Flood changed to topography of this planet. And He would scatter the earth's inhabitants, as He did at Babel (Gen. 11:9).

"It is not easy to know how literally these words will be fulfilled, but in these days of threatened ecological and nuclear catastrophe, it is not at all difficult to imagine a very literal fulfillment, and one which will indeed be the result of human greed and covetousness."²²⁸

24:2 God's actions will affect all individuals in all types of relationships, including religious, domestic, and commercial ones. Positions, possessions, and power will make no difference to God (cf. 1 Sam. 16:7).

24:3 The repetition of the revelation of this judgment (cf. v. 1), with the assurance that the Lord announced it, confirms its certainty (cf. 2 Pet. 3:5-7; Rev. 6; 8-9; 15-16; 21:1).²²⁹ These things would happen simply because the Lord had spoken (cf. Gen. 1:3, 6, 9, 14, 20, 24, 26; 2:16, 18; 3:12, 13, 14, 16, 17, 22).

24:4 It is the people of the earth that are the objects of God's judgment, not just the planet itself. All of humanity, even the most exalted individuals, would mourn and fade under the withering judgment of Yahweh.

24:5 Sinful humankind has corrupted its environment. Humans refused to live by divine revelation, introduced an innovative morality, and refused to walk in fellowship with God as He specified in the biblical covenants (cf. Gen. 2:16-17; 3:1-6; 9:16; Lev. 24:8; 2 Sam. 23:5; Ps. 105:10; Rom. 1-3).

". . . human beings in sin are the supreme environmental threat."²³⁰

24:6 God has cursed sin (cf. Gen. 3:17-19), so when people sin they set His curse to work, and it devours the earth. Those who sin are guilty before God and suffer the judgment due them. This is part of His covenant relationship with humankind (Gen. 2:17; cf. Deut. 27-28). The only reason all do not perish is that God graciously extends mercy to some (cf. Noah). A remnant of believers will survive the Tribulation.

Isaiah expounded on the effects of human sin in a poem, which follows.

24:7 Wine, which people use to escape feeling the effects of sin, ultimately proves ineffective. Its source, the grapevine, decays (as a result of drought? cf. Rev. 6:5-6), and even the constitutionally lighthearted cannot escape groaning.

24:8 Music, likewise, cannot keep the spirits up continually.

24:9 Even while people drink their wine they cannot bring themselves to sing for joy. Their beer is flat, as we say. It fails to provide the desired uplift.

24:10 Isaiah described the world as a city marked by meaninglessness (Heb. tohu, Gen. 1:2), like the earth before Creation (cf. Gen. 11:1-9; Jer. 4:23).²³¹ A spirit of fear pervades this city. Modern existentialist writers have done a good job of articulating the meaninglessness of life without God that Isaiah also described here.²³²

24:11 Shut up to life without God, humankind despairs because all remedies have been tried and found wanting. Stimulants fail to bring lasting joy, what joy there is sours, and gaiety is gone.

24:12 Life in the city (world) of meaninglessness is not only unsatisfying (v. 7), but it is also impossible. Not only is life desolate but it is also defenseless.

24:13 God's judgment of the earth will be like a harvest in which He will remove the olives from an olive tree (cf. v. 6; 17:5-6; Rev. 14:19-20; 19:15). But there will be a few people left at the end of the harvest; a remnant will survive (cf. Matt. 24:13).

24:14 These survivors will rejoice over the Lord (cf. Matt. 24:21, 23).

"One feature of chapters 24-27 that reminds the reader of the Book of Revelation is the way declarations of coming judgment are interspersed with songs of thanksgiving."²³³

24:15 Because the remnant will praise God in the west (v. 14), Isaiah called for praise of Him in the east (Heb. ur, lit. place of fire) as well--for universal praise, in other words. Specifically, the Gentile nations (the coastlands of the sea, the people farthest from Israel) need to praise Him. Their response will be the beginning of a great pilgrimage to Zion to honor the Lord (2:2; Mic. 4:1).²³⁴

24:16 Isaiah anticipated himself and others hearing the remnant praise God for His righteousness (in judging the ungodly).

But as the prophet contemplated this end-times scene, he also felt the condemnation of others as deeply as he formerly felt his own (cf. 6:5). Even though God was judging the wicked, they proceeded to act as bad as ever, betraying one another treacherously (cf. 21:2; Rev. 9:20-21).

24:17-18 Those who are the objects of God's judgment will not be able to escape it because He will use the forces of nature to judge them, above them and below them (cf. Gen. 7:11; Rev. 6:12; 8:5, 7; 11:13, 19; 16:18, 21). Windows above and foundations below is a merism indicating totality. God Himself would be the agent of their destruction (cf. 2 Sam. 22:8).

24:19 Like a tall building in an earthquake, the earth will crack, begin to sway, and break apart (cf. Rev. 6:12-15). What God had ordered would again become chaos (Heb. tohu, cf. v. 10).

"This is what they chose: a world without the ordering hand of God and this, in faithful divine justice, is what they got."²³⁵

24:20 The prophet compared the earth under divine judgment to a reeling drunkard about to collapse and to an old shack about to fall down. A drunkard falls because of internal weakness, and a shack gives way because of external pressures. What causes the destruction is the guilt of transgression that weighs heavily on the earth. This fall will be irrevocable.

This section of Isaiah's vision of God's victory over the nations (chs. 24-27) provides the basis for the following sections, which elaborate on features of the judgment already mentioned in 24:1-20.

Constable: Isa 24:21-23

The coming King 24:21-23

Isaiah hinted at the coming of a great future King in his oracles against Philistia and Edom (14:29-30, 32; 21:11-12). Now he revealed more.

24:21 When Yahweh brings universal judgment on the world again, He will sovereignly punish all unfaithful authorities both in the heavenly realm (evil angels, cf. Eph. 6:12) and in the earthly (cf. Matt. 8:29; Rev. 12-13; 19:19; 20:2, 10). Rulers are the particular individuals in view.

24:22 Before God will punish them, He will confine them in a pit (cf. 2 Pet. 2:4; Jude 6; Rev. 17:8; 19:17-18; 20:1-3, 11-15). "Many days" probably refers to the Millennium.

24:23 The moon and sun, the most glorious rulers of human life, in the physical sense, will be ashamed by the appearance of an even more glorious ruler (cf. Rev. 21:23). The sun and the moon were important gods in the ancient Near East, but no god can stand beside Yahweh. Isaiah's is a poetic description of relative glory.²³⁶ Yahweh Almighty will reign on Mount Zion and in Jerusalem (cf. 2:2-4; Mic. 4:1-5; Zech. 14:9; Rev. 21:2, 10).²³⁷ Other passages reveal that He will do so in the person of Messiah (e.g., Rev. 20:4).²³⁸ His elders (vice regents) will be there and will behold His glory, as the elders of Israel beheld Yahweh's glory on Mount Sinai (Exod. 24:9-11; cf. Rev. 4:4, 9-11; 19:11-16).

Guzik: Isa 24:1-23

Isaiah 24 - The Character of the Judgment of the LORD

A. The scene of God's judgment.

1. (1-3) The scope of the judgment of the LORD.

Behold, the LORD makes the earth empty and makes it waste, distorts its surface and scatters abroad its inhabitants. And it shall be: As with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the creditor, so with the debtor. The land shall be entirely emptied and utterly plundered, for the LORD has spoken this word.

a. Behold, the LORD makes the earth empty: Isaiah invites us to behold, to look upon the scene of God's judgment. The principles revealed here apply universally to the judgment of the LORD, but the ultimate fulfillment of this will be in the ultimate period of judgment, the time of the Great Tribulation (Matthew 24:21-22), which will immediately precede the second coming of Jesus Christ (Matthew 24:29-30).

i. In the days of the Great Tribulation, the earth will not be literally empty, but Isaiah's poetic description applies, because the earth will seem empty in many places. More than one-third of humanity will die in the judgments of the great tribulation (Revelation 9:15-21), making the areas hardest hit seem as if the earth were empty.

ii. "The connection between these chapters and the preceding ones appear to be as follows: the judgments pronounced upon the various countries and nations in those chapters are drawn together here into a focal point. The specific divine judgments described there become here the general judgment upon the nations, which will take place when the Lord Jesus Christ with His Church will return to this earth." (Bultema)

b. As with the people, so with the priest; as with the servant, so with his master: In these comparisons, Isaiah shows that a high station in life (priest . . . master . . . mistress . . . seller) will not protect one from the judgments of the LORD. As well, a low station of life (borrower . . . debtor) will not protect one either. When the judgment of the Great Tribulation comes, it will be complete in its scope!

i. Some who believe that the church will be left on the earth to endure the Great Tribulation believe that God will miraculously protect Christians during that time, so they face none of the judgments of the LORD, only perhaps persecution from the Antichrist. But this passage reinforces the idea that the judgments of the LORD during the Great Tribulation will be universal in their scope, and that no class of people will be immune from the general judgment of the LORD. Therefore, it makes sense for God to remove as His redeemed before this period of Great Tribulation, so only those who trust in Him during the Great Tribulation have to suffer under these judgments.

2. (4-6) The reason for judgment.

The earth mourns and fades away, the world languishes and fades away; the haughty people of the earth languish. The earth is also defiled under its inhabitants, because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore the curse has devoured the earth, and those who dwell in it are desolate. Therefore the inhabitants of the earth are burned, and few men are left.

a. The earth mourns and fades away: Why does the earth mourn? Because in the Great Tribulation, the earth will be terribly afflicted by the judgments of the LORD. Revelation 8:7-13 describes the terrible effect of the judgments of the LORD upon the earth.

i. Is this God's fault? Does God hate the earth? No, this is the fault of man: The earth is also defiled under its inhabitants. Man has defiled the earth with his sin and great wickedness, so the earth must endure some of the righteous judgment of God also. In this sense, the most ecologically responsible thing anyone could do is to honor the LORD God, walk right with Him, and in obedience to Him!

ii. This passage is a good reminder of the principle that God is greater than His creation. The Bible never teaches the New Age idea of God that He is somehow bound up together with what He has created. God is separate from His creation, and when the earth fades away, when the world fades away, the LORD God will remain unchanged.

b. Because they have transgressed the laws: The idea of transgression is to step over the line that God has established. God has set boundaries for us, but many of us don't want to see or respect God's boundaries.

i. Transgression is the spirit of our age. Notice the slogans from recent national advertising campaigns: Nothing is taboo . . . Break all the rules . . . To know no boundaries . . . Relax: No rules here . . . Peel off inhibitions. Find your own road . . . We are all hedonists and want to do what feels good . . . That's what makes us human . . . Living without boundaries . . . Just do it. The idea is constant: you don't have to respect God's boundaries, because you can make your own and live by them.

c. Because they have . . . changed the ordinance: The Hebrew word for ordinance here is torah, which often means the law of God and the word of God. Mankind is ripe for judgment because we have changed God's word into something "lighter," into something "more acceptable."

i. Mankind has changed the law of God in the sense of changing the basic moral code which men have recognized and lived by for centuries. When once it was universally recognized that it was wrong to lie, wrong to cheat, wrong to be sexually immoral, wrong to do so many other things, today all of that is approved and celebrated! We have changed the ordinance, and are ripe for judgment!

ii. Mankind has changed the word of God by replacing it with substitutes, or by fashioning it into something more suitable to his liking. Every time a preacher soft-peddles the gospel, every time a politician twists the Scriptures to rise in the opinion polls, every time a counselor wrenches the context of God's word to make it fit a crazy psychological theory, they have changed the ordinance, and are ripe for judgment!

d. Because they have . . . broken the everlasting covenant: God has entered into covenant with man, and man has turned his back on His covenant. Instead of receiving God's everlasting covenant, man wants to make up his own way with God!

i. There is no single covenant known as the everlasting covenant, because the title applies to several different covenants. The covenant God made with mankind after the flood, never to judge the world again by water is called an everlasting covenant (Genesis 9:16). The covenant God made with Abraham and his descendants is called an everlasting covenant (Genesis 17:7, 13, 19). The covenant God made with Israel and the priesthood is called an everlasting covenant (Leviticus 24:8). The covenant God made with David, to bring the Messiah from his line, is called an everlasting covenant (2 Samuel 23:5). The New Covenant is called an everlasting covenant, both prophetically (Jeremiah 32:40) and after its establishment (Hebrews 13:20).

e. For all these reasons, the curse has devoured the earth. Man's hardened, repeated rejection of God will bring the ultimate judgment: the Great Tribulation.

i. "Man has transgressed the laws, violated the statutes, and broken the covenant. For an interpretation of these words of

Isaiah, read Paul - Romans 1:18-32." (Morgan)

ii. "This is the interpretation of all disease, all insanity, all the things of waste, of disorder, of strife, of misery in human history and human experience. A polluted race pollutes the earth, and chaos is the result." (Morgan)

3. (7-13) The scene of judgment.

The new wine fails, the vine languishes, all the merry-hearted sigh. The mirth of the tambourine ceases, the noise of the jubilant ends, the joy of the harp ceases. They shall not drink wine with a song; strong drink is bitter to those who drink it. The city of confusion is broken down; every house is shut up, so that none may go in. There is a cry for wine in the streets, all joy is darkened, the mirth of the land is gone. In the city desolation is left, and the gate is stricken with destruction. When it shall be thus in the midst of the land among the people, it shall be like the shaking of an olive tree, like the gleaning of grapes when the vintage is done.

a. All the merry-hearted sigh: When the LORD brings the judgment of the Great Tribulation, there will be no more "partying as usual." The days for eating and drinking, marrying and giving in marriage (Matthew 24:38) are for before the Great Tribulation. When the Great Tribulation comes, the noise of the jubilant ends, the joy of the harp ceases.

b. During the Great Tribulation, God's judgment will bring destruction everywhere: In the city desolation is left, and the gate is stricken with destruction. The judgment will be so complete that the cities will look like olive trees bare (like the shaking of an olive tree) and grape vines striped of everything (like the gleaning of grapes when the vintage is done).

4. (14-16) The glory of God and the woe of man.

They shall lift up their voice, they shall sing; for the majesty of the LORD they shall cry aloud from the sea. Therefore glorify the LORD in the dawning light, the name of the LORD God of Israel in the coastlands of the sea. From the ends of the earth we have heard songs: "Glory to the righteous!" But I said, "I am ruined, ruined! Woe to me! The treacherous dealers have dealt treacherously, indeed, the treacherous dealers have dealt very treacherously."

a. They shall lift up their voice, they shall sing: Even in the midst of great judgment, God has His own that praise Him. Before the Great Tribulation, God will remove all His people; but many come to trust in Jesus during the Great Tribulation, and these will praise Him in the midst of judgment (Revelation 7:9-14).

b. Why do they praise Him? Because even in His judgments, or perhaps especially in His judgments, the LORD shows His majesty, He shows His glory. The godly can see the goodness, the greatness, and the glory of God even in judgment, even when the treacherous dealers have dealt very treacherously.

B. The character of God's judgment.

1. (17-18) The judgment of the LORD will always be completed.

Fear and the pit and the snare are upon you, O inhabitant of the earth. And it shall be that he who flees from the noise of the fear shall fall into the pit, and he who comes up from the midst of the pit shall be caught in the snare; for the windows from on high are open, and the foundations of the earth are shaken.

a. O inhabitant of the earth: The Book of Revelation, writing of this time of Great Tribulation, makes constant reference to those who dwell on the earth (Revelation 3:10, 6:10, 11:10, 13:12, 13:14). This is in contrast to those who dwell in heaven (Revelation 13:6), who are seated with Jesus in the heavenly places (Ephesians 2:6). Where do you sit? Where do you live? Are you an inhabitant of the earth, or do you sit with Jesus in heavenly places?

b. Fear . . . pit . . . snare: Simply put, the judgment of the LORD is inescapable. If escape the fear, you will fall into the pit. If you escape the pit, you will fall into the snare. God's judgment has enough back-up plans to catch everyone. The only way to escape the judgment of God is to satisfy it, and the only place God's judgment was ever satisfied was on the cross.

i. "The images are taken from the different methods of hunting and taking wild beasts, which were anciently in use." (Clarke)

2. (19-20) The intensity of the judgment of the LORD touches everything.

The earth is violently broken, the earth is split open, the earth is shaken exceedingly. The earth shall reel to and fro like a drunkard, and shall totter like a hut; its transgression shall be heavy upon it, and it will fall, and not rise again.

a. The earth is violently broken, the earth is split open: The Bible describes some of this judgment during the Great Tribulation (Revelation 6:13-14), and specifically mentions a mighty and great earthquake as had not occurred since men were on the earth (Revelation 16:18). No wonder Isaiah says, the earth shall reel to and fro like a drunkard!

3. (21-23) The judgment of the LORD will touch everyone.

It shall come to pass in that day that the LORD will punish on high the host of exalted ones, and on the earth the kings of the earth. They will be gathered together, as prisoners are gathered in the pit, and will be shut up in the prison; after many days they will be punished. Then the moon will be disgraced and the sun ashamed; for the LORD of hosts will reign on Mount Zion and in Jerusalem and before His elders, gloriously.

a. The LORD will punish on high the host of exalted ones: One of the more frustrating aspects of life is to see the rich, powerful wicked escape the present consequences of their sin. But in His great judgment during the Great Tribulation, no one will be able to buy a high-priced lawyer to escape judgment, or bribe a politician to come out without being hurt.

i. But Isaiah is probably speaking of something even higher than the exalted ones of this earth. Bultema and Wolf believe that the phrase the host of exalted ones refers to rebellious angels that are judged at the end of the age, and imprisoned in the pit until the final rebellion at the end of the Millennium (Revelation 20:1-10). The NIV translates the host of exalted ones as the powers in the heavens above.

b. The kings of the earth . . . will be gathered together, as prisoners are gathered in the pit: Under God's great and final judgment, one's status on this earth will buy them nothing. Poetically speaking, even the moon will be disgraced and the sun ashamed. No degree of earthly greatness will help man on that day, and no degree of heavenly greatness will help an angelic being on that day!

i. "The image seems to be taken from the practice of the great monarchs of that time; who, when they had thrown their wretched captives into a dungeon, never gave themselves the trouble of inquiring about them; but let them lie a long time in that miserable condition, wholly destitute of relief, and disregarded." (Clarke)

c. Instead, the LORD of hosts will reign on Mount Zion and in Jerusalem and before His elders, gloriously! At the end of the Great Tribulation, God will usher in a thousand years of His glorious reign over all the earth from Mount Zion and in Jerusalem. God's purpose in judgment isn't simple vengeance or vindictiveness, it is to bring about a glorious new world.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 24 (Chapter Introduction)

Overview

Isa 24:1, The doleful judgments of God upon the land; Isa 24:13, A remnant shall joyfully praise him; Isa 24:16, God in his judgments shall advance his kingdom.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 24 (Chapter Introduction)

CHAPTER 24

Judgments on Judah for their defilements and transgressions, Isa 24:1-12 . A remnant shall praise God, Isa 24:13-15 . God, by his judgments on his people and their enemies, will advance his kingdom, Isa 24:16-23 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 24 (Chapter Introduction)

(Isa 24:1-12) The desolation of the land.

(Isa 24:13-15) A few shall be preserved.

(Isa 24:16-23) God's kingdom advanced by his judgments.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 24 (Chapter Introduction)

It is agreed that here begins a new sermon, which is continued to the end of Isa 27:1-13. And in it the prophet, according to the directions he had received, does, in many precious promises, " say to the righteous, It shall be well with them;" and, in many dreadful threatenings, he says, " Woe to the wicked, it shall be ill with them" (Isa 3:10, Isa 3:11); and these are interwoven, that they may illustrate each other. This chapter is mostly threatening; and, as the judgments threatened are very sore and grievous ones, so the people threatened with those judgments are very many. It is not the burden of any particular city or kingdom, as those before, but the burden of the whole earth. The word indeed signifies only the land, because our own land is commonly to us as all the earth. But it is here explained by another word that is not so confined; it is the world (Isa 24:4); so that it must at least take in a whole neighbourhood of nations. 1. Some think (and very probably) that it is a prophecy of the great havoc that Sennacherib and his Assyrian army should now shortly make of many of the nations in that part of the world. 2. Others make it to point at the like devastations which, about 100 years afterwards, Nebuchadnezzar and his armies should make in the same countries, going from one kingdom to another, not only to conquer them, but to ruin them and lay them waste; for that was the method which those eastern nations took in their wars. The promises that are mixed with the threatenings are intended for the support and comfort of the people of God in those very calamitous times. And, since here are no particular nations names either by whom or on whom those desolations should be brought, I see not but it may refer to both these events. Nay, the scripture has many fulfillings, and we ought to give it its full latitude; and therefore I incline to think that the prophet, from those and the like instances which he had a particular eye to, designs here to represent in general the calamitous state of mankind, and the many miseries which human life is liable to, especially those that attend the wars of the nations. Surely the prophets were sent, not only to foretel particular events, but to form the minds of men to virtue and piety, and for that end their prophecies were written and preserved even for our learning, and therefore ought not to be looked upon as of private interpretation. Now since a thorough conviction of the vanity of the world, and its insufficiency to make us happy, will go far towards bringing us to God, and drawing out our affections towards another world, the prophet here shows what vexation of spirit we must expect to meet with in these things, that we may never take up our rest in them, nor promise ourselves satisfaction any where short of the enjoyment of God. In this chapter we have, I. A threatening of desolating judgments for sin (Isa 24:1-12), to which is added an assurance that in the midst of them good people should be comforted (Isa 24:13-15). II. A further threatening of the like desolations (Isa 24:16-22), to which is added an assurance that in the midst of all God should be glorified.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 24 (Chapter Introduction)

INTRODUCTION TO ISAIAH 24

This chapter contains a prophecy of calamities that should come upon the whole world, and the inhabitants of it, for their sins; of the preservation of a remnant; of the visitation of the kings of the earth; and of the appearance of Christ in his glory and majesty. The miserable condition of the world, and its inhabitants, especially all within the Romish jurisdiction, is set forth by various phrases, Isa 24:1 the causes of which are the transgression and mutation of the laws and ordinances of Christ, Isa 24:5 the effects of which are the cursing and burning of the inhabitants, Isa 24:6 cessation of all joy among them, Isa 24:7 and the destruction of their chief city, Rome, Isa 24:10 then follows a prophecy of a remnant that shall escape, and be brought into a very comfortable condition, and sing for joy, and glorify God in the midst of the earth, and in the uttermost parts of it, Isa 24:13 but it is intimated it shall go ill with others for their perfidy and treachery; fear and danger shall attend them everywhere, Isa 24:16 yea, in the issue, the world shall be shaken, and moved and removed, and be utterly dissolved, fall and not rise more, Isa 24:19 when the kings and great ones of the earth shall be taken prisoners, and punished by the Lord, Isa 24:21 and then Christ shall take to himself his great power, and reign with his people gloriously in the New Jerusalem state, Isa 24:23.