Text -- Isaiah 33:1-5 (NET)

The Lord Will Restore Zion

33:1 The destroyer is as good as dead, you who have not been destroyed! The deceitful one is as good as dead, the one whom others have not deceived! When you are through destroying, you will be destroyed; when you finish deceiving, others will deceive you! 33:2 Lord, be merciful to us! We wait for you. Give us strength each morning! Deliver us when distress comes. 33:3 The nations run away when they hear a loud noise; the nations scatter when you spring into action! 33:4 Your plunder disappears as if locusts were eating it; they swarm over it like locusts! 33:5 The Lord is exalted, indeed, he lives in heaven; he fills Zion with justice and fairness.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 33:1

Sennacherib, who wasted the land of Judah.

Wesley: Isa 33:2

The prophet contemplating the judgment which was now coming upon God's people, directs his prayer to God for them.

Wesley: Isa 33:2

Our arm or strength. The change of persons is frequent in prophetical writings.

Wesley: Isa 33:2

When we offer the morning sacrifice, and call upon thee: which yet is not meant exclusively, as if he did not desire God's help at other times; but comprehensively, the morning being put for the whole day. The sense is, help us speedily and continually.

Wesley: Isa 33:3

Which the angel shall make in destroying the army.

Wesley: Isa 33:3

Those of the army, who escaped that stroke.

Wesley: Isa 33:3

The people of divers nations, which made up this army.

Wesley: Isa 33:4

That treasure which you have raked together, by spoiling divers people.

Wesley: Isa 33:4

By the Jews at Jerusalem, when you flee away.

Wesley: Isa 33:4

As caterpillars gather and devour the fruits of the earth.

Wesley: Isa 33:4

As locusts, especially when they are armed by commission from God, come with great force, and run hither and thither.

Wesley: Isa 33:5

By the destruction of so potent an army; and by the defence of this people.

JFB: Isa 33:1

The time is the autumn of 713 B.C. (Isa 33:1, Isa 33:8-9, describe the Assyrian spoiler; strong as he is, he shall fall before Jehovah who is stronger (Isa 33:2-6, Isa 33:10-12))

JFB: Isa 33:1

That is, though thou wast not spoiled--though thou wast not dealt treacherously with (see on Isa 24:16), thy spoiling and treachery are therefore without excuse, being unprovoked.

JFB: Isa 33:1

When God has let thee do thy worst, in execution of His plans, thine own turn shall come (compare Isa 10:12; Isa 14:2; Hab 2:8; Rev 13:10).

JFB: Isa 33:2

He speaks interceding for His people, separating himself in thought for a moment from them, and immediately returns to his natural identification with them in the word "our."

JFB: Isa 33:2

Each day as it dawns, especially during our danger, as the parallel "time of trouble" shows.

JFB: Isa 33:3

The approach of Jehovah is likened to an advancing thunderstorm (Isa 29:6; Isa 30:27), which is His voice (Rev 1:15), causing the people to "flee."

JFB: Isa 33:3

The Assyrian levies.

JFB: Isa 33:4

The invaders' "spoil" shall be left behind by them in their flight, and the Jews shall gather it.

JFB: Isa 33:4

Rather, "the wingless locust"; as it gathers; the Hebrew word for "gathers" is properly used of the gathering of the fruits of harvest (Isa 32:10).

JFB: Isa 33:4

Namely, in gathering harvest fruits.

JFB: Isa 33:4

Rather, "they."

JFB: Isa 33:4

Rather, "it," that is, the prey.

Clarke: Isa 33:1

And deadest treacherously "Thou plunderer"- See note on Isa 21:2 (note)

When thou shalt make an end to deal treacherously "When thou art weary of plundering" - " כנלתך cannelothecha , alibi non extat in s. s. nisi f. Job 15:29 - simplicius est legere ככלתך kechallothecha . Vid. Capell.; nec repugnat Vitringa. Vid. Dan 9:24. כלה calah התים hatim ."- Secker.

Clarke: Isa 33:2

Be thou their arm every morning "Be thou our strength every morning"- For זרעם zeroam , their arm, the Syriac, Chaldee, and Vulgate read זרענו zeroenu , our arm, in the first person of the pronoun, not the third: the edition of Felix Pratensis has זרעתינו zerootheynu in the margin

The prophet is here praying against the enemies of God’ s people; and yet this part of the prayer seems to be in their behalf: but from the above authorities it appears that Our arm is the true reading, though I do not find it confirmed by any of Kennicott’ s, De Rossi’ s, or my own MSS. My old MS. Bible has, - Be thou oure arm in erly.

Clarke: Isa 33:3

At the noise of the tumult "From thy terrible voice"- For המון hamon , "multitude,"the Septuagint and Syriac read אמיך amica , "terrible,"whom I follow.

Calvin: Isa 33:1

1.Wo to thee that spoilest If these words shall be expounded as relating to the Babylonians, the strain will flow easily enough; for, after having promised freedom to the prisoners, (Isa 32:15,) he now appropriately taunts the conquerors. Besides, they needed to be peculiarly confirmed, that they might give credit to a prediction which appeared to be incredible; for they could not think it probable that such vast power would be destroyed and overthrown, and that, the wretched prisoners who were now in a state of despair would speedily be permitted to return to their native country. Amidst such distresses, therefore, they might have fainted and given up all hope of safety, if the Prophet had not met them with these exhortations. Accordingly, he anticipates those doubts which might have tormented their minds and tempted them to despair, after having been carried away by the Babylonians, and reduced to slavery; for they saw none of those things which are here promised, but everything entirely opposite.

Yet, as it is almost universally agreed that this is the beginning of a new discourse, and that it is addressed to Sennacherib and his army, I am not unwilling to believe that the Prophet pronounces against the Assyrians, who unjustly oppressed all their neighbors, a threatening which was intended to alleviate the distresses and anxieties of the people. He therefore means that there will be a wonderful revolution of affairs, which will overthrow the flourishing condition of Nineveh, though it appears to be invincible; for the Babylonians will come in a hostile manner to punish them for that cruelty which they exercised on other nations.

In order to impart greater energy to this discourse, he addresses the Assyrians themselves, “Wo to thee that plunderest; you may now ravage with impunity; no one has power to resist you; but there will one day be those who in their turn shall plunder you, as you have plundered others.” He speaks to them in the singular number, but in a collective sense, which is very customary. Others read it as a question, “Shalt thou not be spoiled? Dost thou think that thou wilt never be punished for that violence? There will one day be those who will render to thee the like.” But we may follow the ordinary exposition, according to which the Prophet exhibits in a striking light the injustice of enemies, who were so eager for plunder that they spared nobody, not even the innocent who had never injured them; for that is a demonstration of the utmost cruelty. I am therefore the more disposed to adopt this exposition, according to which he describes in this first clause what the Assyrians are, shews them to be base and cruel robbers, and gives a strong exhibition of their cruelty in harassing and pillaging harmless and inoffensive persons; so that, when the Jews beheld such unrestrained injustice, they might consider that God is just, and that such proceedings will not always pass unpunished.

When thou shalt have ceased to plunder This is the second clause of the sentence, by which the Prophet declares that the Assyrians now plunder, because God has given loose reins to them, but that he will one day check them, so that they will have no power to do injury. If we were to understand him to mean, “when they would no longer wish to plunder,” that would be a feeble interpretation; but the Prophet advances higher, and declares that the time will come “when they shall make an end of plundering,” because the Lord will restrain and subdue them. The meaning is therefore the same as if he had said, “When thou shalt have reached the height;” for we see that tyrants have boundaries assigned to them which they cannot pass. Their career is rapid, so long as they keep their course; but as soon as the goal, their utmost limit, has been reached, they must stop.

Let us cheer our hearts with this consolation, when we see tyrants insolently and fiercely attack the Church of God; for the Lord will at length compel them to stop, and the more cruel they have been, the more severely will they be punished. The Lord will destroy them in a moment; for he will raise up against them enemies who will instantly ruin and punish them for their iniquities.

Here we ought also to acknowledge the providence of God in the overthrow of kingdoms; for wicked men imagine that everything moves at random and by the blind violence of fortune; but we ought to take quite another view, for the Lord will repay their deserts, so that they shall be made to know that the cruelty which they exercised against inoffensive persons does not remain unrevenged. And the event shewed the truth of this prediction; for not long afterwards Nineveh was conquered by the Babylonians, and lost the monarchy, and was even so completely destroyed that it lost its name. But as Babylon, who succeeded in her room, was not. less a “spoiler,” the Prophet justly foretells that there will be other robbers to rob her, and that the Babylonians, when their monarchy shall be overthrown, will themselves be plundered of those things which they seized and pillaged from others.

Calvin: Isa 33:2

2.O Jehovah, have pity upon us This sentiment was added by the Prophet, in order to remind the godly where they ought to go amidst such distresses, even when they shall appear to be deprived of all hope of safety; that they ought to betake themselves to prayer, to supplicate from God the fulfillment of these promises, even when they shall be most wretched, and when the power of the enemy to oppress them cruelly shall be very formidable. And here we ought carefully to observe the order which the Prophet has followed, in first exhibiting the promise of God and immediately exhorting to prayer. Not only so, but he breaks off the stream of his discourse, and suddenly bursts out into prayer; for although the Lord hastens to perform what he has promised, yet he delays for a time, in order to exercise our patience. But when we ought to wait, there is found in us no steadfastness or perseverance; our hearts immediately faint and. languish. We ought, therefore, to have recourse to prayer, which alone can support and gladden our hearts, while we look earnestly towards God, by whose guidance alone we shall be delivered from our distresses. Yet let us patiently, with unshaken hope and confidence, expect what he has promised to us; for at length he will shew that he is faithful, and will not disappoint us.

At the same time the Prophet bids us not only consider in general the judgment of God against the Assyrians, but God’s fatherly kindness towards his chosen people; as if he had said that the Assyrians will be destroyed, not only that they may receive the just reward of their avarice and cruelty, but because in this manner God will be pleased to provide for the safety of his Church. But while he exhorts us to pray for mercy, he likewise declares that we shall be miserable.

In thee have we hoped In order to cherish the hope of obtaining favor, believers next declare that they “have hoped in God,” on whom they now call; and indeed our prayers must be idle and useless, if they are not founded on this principle.

“Let thy mercy be upon us,” saith David,
“according as we have hoped in thee.” (Psa 33:22.)

For to go into the presence of God, if he did not open up the way by his word, would be excessively rash; and, therefore, as he kindly and gently invites us, so we ought to embrace his word, whenever we approach to him. Besides, patience must be added to faith; and, therefore, when faith is taken away, we do not deserve that the Lord should hear us, for it is by faith that we call upon him. Now faith alone is the mother of calling on God, as is frequently declared in many passages of Scripture; and if faith be wanting, there can be nothing left in us but hypocrisy, than which nothing is more abhorred by God. (Rom 10:14.)

And hence it is evident that there is no Christianity in the whole of Popery; for if the chief part of the worship of God consists of prayer, and if they know not what it is to pray, (for they bid us continually doubt, and even accuse of rashness the faith of the godly,) what kind of worshippers of God are they? Can that prayer be lawful which is perplexed by uncertainty, and which does not rely with firm confidence on the promises of God? Do not those Rabbins, who wish to be reckoned theologians, shew that they are mere babes? Certainly our children excel them in knowledge and in the true light of godliness. ¹

Let us also learn from these words that our faith is proved by adversity; for the actual trial of faith is when, with unshaken patience in opposition to all dangers and assaults, we continue to rely on the word and the promises. Thus we shall give practical evidence that we have sincerely believed.

Be what thou hast been, their arm in the morning Others render it as if it were a continued prayer, “Be our arm in the morning, and our salvation in tribulation.” As to believers speaking in the third person, they consider it to be a change which is frequently employed by the Hebrews. But I think that the Prophet’s meaning is different; for he intended to express that desire which is rendered more intense by benefits formerly received; and, therefore, in my opinion, that clause is appropriately inserted, “their arm in the morning,” in which I supply the words “who hast been,” in order to bring forward the ancient benefits bestowed by God on the fathers. “Thou, Lord, didst hearken to the prayers of our fathers; when they fled to thee, thou gavest them assistance i now also be thou our salvation, and relieve us from our afflictions.”

“Arm” and “salvation” differ in this respect, that “arm” denotes the power which the Lord exerted in defense of his Church, and that before she was afflicted; while “salvation” denotes the deliverance by which the Lord rescues the Church, even when she appears to be ruined. He therefore places on record ancient benefits which the Lord formerly bestowed on the fathers, that he may be moved to exercise the same compassion towards the children. As if he had said, “O Lord, thou didst formerly turn away the dangers which threatened thy Church; relying on thy favor she flourished and prospered. Thou didst also deliver her when oppressed. In like manner wilt thou act on our own account, especially since it belongs to thy character to render assistance when matters are desperate and at the worst.” ²

The particle אף , (aph,) even, is very emphatic for confirming our faith, that we may not doubt that God, who always continues to be like himself, and never degenerates from his nature or swerves from his purpose, will also be our deliverer; for, such have believers found him to be. We ought, therefore, to place continually before our eyes the manner in which the Lord formerly assisted and delivered the fathers, that we may be fully convinced that we also shall not fail to obtain from him assistance and deliverance.

Calvin: Isa 33:3

3.At the voice of the tumult the peoples fled He now returns to the former doctrine, or rather he continues it, after having inserted a short exclamation. He had already shewn that the Assyrians would be defeated, though they appeared to be out of the reach of all danger; and now he bids the Jews look upon it as having actually taken place; for their power was vast, and all men dreaded them and reckoned them invincible. Isaiah therefore places before the eyes of the Jews the dreadful ruin of the Assyrians, as if it had been already accomplished. He makes use of the plural number, saying that they were peoples; for the kingdom of the Assyrians consisted of various “peoples,” and their army had been collected out of various nations; and therefore he affirms that, although their number was prodigious and boundless, yet they would miserably perish.

At thy exaltation The word “exaltation” is explained by some to mean the “manifestation” by which the Lord illustriously displayed what he was able to do. But I explain it in a more simple manner, that the Lord, who formerly seemed as it were to remain at rest, when he permitted the Babylonians to ravage with impunity, now suddenly came forth to public view; for his delay was undoubtedly treated with proud scorn by the enemies, as if the God of Israel had been humbled and vanquished; but at length he arose and sat down on his judgmentseat, and took vengeance on the crimes of the ungodly. There is therefore an implied contrast between the “exaltation” and that kind of weakness which the Lord appeared to exhibit, when he permitted his people to be afflicted and scattered. ³

By “the voice of the tumult” some suppose to be meant that the Lord will put the enemies to flight by merely making a noise; but that interpretation, I fear, is more ingenious than solid. I therefore willingly interpret the word “voice” to mean the loud noise which would be raised by the Medes and Persians.

Calvin: Isa 33:4

4.And your prey shall be gathered Here he addresses the Assyrians, if it be not thought preferable to refer it to the Jews, and to take the word “prey” in an active sense. But the former opinion is more appropriate; and this sudden turn of direct address imparts great vehemence to the prediction, when he openly and expressly taunts the proud adversaries. Yet it is doubtful whether it denotes the final ruin of the nation, or the defeat of King Sennacherib, when his army was destroyed by the hand of an angel before the walls of Jerusalem. (2Kg 19:35.) The latter opinion has been adopted by almost all commentators, but it appears to me to be too limited; for I think that the Prophet, from the beginning of the chapter, intended to express something more, when he spoke of the destruction of that nation, The prophecy might even be still farther extended, as I suggested a little ago, so as to include likewise the Babylonians, who were the latest enemies of the Church; but, passing this, it is sufficiently evident that his pen is directed against the monarchy of Nineveh.

By your gathering of caterpillars He compares that warlike nation to “caterpillars,” because they will have no power to resist, but will all tremble and faint, so that they shall be gathered into large heaps to be destroyed. The comparison is highly appropriate, and is employed also by the Prophet Nahum, (Nah 3:15,) though in a somewhat different sense; for that insect, we know, is exceedingly destructive to trees, and exceedingly hurtful, so that it may justly be called The calamity of the earth. But as their vast number gives no power to defend themselves, even children can easily shake off, and gather, and slay them in heaps wherever they meet with them. This also, the Prophet declares, will befall those insatiable robbers; for, although they did much injury by plundering for a long period, they will at length be slain and destroyed without the smallest effort; because, deprived of manly vigor, and almost of life, they will fall into the power of their enemies; and the wealth of Nineveh, amassed by robbery, shall be carried to Babylon.

According to the running of locusts He now adds another comparison, that the Babylonians will “run like locusts,” to devour the whole country; for those creatures, being exceedingly voracious, and moving forward without interruption, and leaping with astonishing rapidity, consume all the fruits of the earth. Some refer it to the same Assyrians, as if the Prophet compared them to “locusts,” because they will be easily dispersed; but that interpretation does not apply, for the Prophet draws up an army of “locusts,” so as completely to cover in its march the whole land; and he beautifully draws a comparison between the “caterpillars” and the “locusts,” on account of their insatiable avarice and vast numbers.

Calvin: Isa 33:5

5.Jehovah is exalted He explains more fully what we briefly noticed a little before, about the exaltation of God, and follows out the subject which we formerly mentioned, that the destruction of a monarchy so powerful will make it evident how highly God values the salvation of his Church, for whose sake he will utterly ruin Nineveh, the queen of cities, and her inhabitants. This lesson is highly useful, that God does not spare reprobate and irreligious men; for, by opposing their unlawful desires, his object is to testify how much he loves his elect; and it is no ordinary consolation that the glory of God shines most brightly in the salvation of the Church.

Who dwelleth on high First, he declares that God is raised “on high,” whereas wicked men imagine that he was east down and humbled by the destruction of the people. Again, lest any one should think that God has only recovered what he lost, as it frequently happens in the world that they who have been vanquished, as soon as a favorable change takes place, again put forth fresh vigor, he expressly declares that God is “exalted” before the eyes of men, because this is due to him on account of his greatness, for he inhabiteth the heavens. Hence it follows, that although he frequently conceals his power, yet he never loses his right, but, whenever he thinks proper, openly displays his exalted rank; for to dwell “in the heavens” denotes, as we know, supreme authority, to which the whole world is subject. (Psa 115:3.) In this manner he not only shews that God can easily and readily cast down all that is lofty in the world, but argues from God’s eternal nature, that when God is despised by wicked men, he cannot, at length, do otherwise than manifest his glory; for otherwise he would “deny himself.” (2Ti 2:13.)

He hath filled Zion with judgment and righteousness Thus he again confirms the statement, that it will be a proof of God’s wonderful kindness, when the Jews shall be delivered from the tyranny of the Babylonians. It was proper to place before their eyes the Author of so great a blessing; for we see how basely his glory is obscured by our ingratitude. Now, “the fullness of righteousness and judgment” means, that God will largely and copiously pour forth his kindness in restoring the Church. Yet it will not be unsuitable to view these words as referring to lawful order, when everything is justly and properly administered; for without this the Church will never enjoy prosperity, though everything else may succeed according to the wish. Holy and welladjusted order, therefore, and not corruptible riches, is the standard by which our prosperity should be judged.

Defender: Isa 33:2

The "time of trouble," in context, is the coming great tribulation, "the time of Jacob's trouble" (Jer 30:7). It will also be the time of "our salvation," for "he shall be saved out of it.""

TSK: Isa 33:1

thee that : Isa 10:5, Isa 10:6, Isa 17:14, Isa 24:16; 2Ki 18:13-17; 2Ch 28:16-21; Hab 2:5-8

when thou shalt cease : Isa 10:12, Isa 21:2, Isa 37:36-38; Jdg 1:7; Jer 25:12-14; Oba 1:10-16; Zec 14:1-3; Mat 7:2; Rev 13:10, Rev 16:6, Rev 17:12-14, Rev 17:17

TSK: Isa 33:2

be gracious : Isa 25:9, Isa 26:8, Isa 30:18, Isa 30:19; Psa 27:13, Psa 27:14, Psa 62:1, Psa 62:5, Psa 62:8, Psa 123:2, Psa 130:4-8; Lam 3:25, Lam 3:26; Hos 14:2

be thou : Isa 25:4; Exo 14:27; Psa 25:3, Psa 143:8; Lam 3:23

our salvation : Isa 26:16; Psa 37:39, Psa 46:1, Psa 46:5, Psa 50:15, Psa 60:11, Psa 90:15, Psa 91:15; Jer 2:27, Jer 2:28; Jer 14:8; 2Co 1:3, 2Co 1:4

TSK: Isa 33:3

Isa 10:13, Isa 10:14, Isa 10:32-34, Isa 17:12-14, Isa 37:11-18, Isa 37:29-36; Psa 46:6

TSK: Isa 33:4

your spoil : Isa 33:23; 2Ki 7:15, 2Ki 7:16; 2Ch 14:13, 2Ch 20:25

the running : Joe 2:9, Joe 2:25

TSK: Isa 33:5

The Lord : Isa 33:10, Isa 2:11, Isa 2:17, Isa 12:4, Isa 37:20; Exo 9:16, Exo 9:17, Exo 15:1, Exo 15:6, Exo 18:11; Job 40:9-14; Psa 21:11-13, Psa 46:9, Psa 46:10, Psa 97:8, Psa 97:9, Psa 115:1, Psa 115:2, Psa 118:16; Dan 4:37; Rom 3:26; Rev 19:2-6

he dwelleth : Isa 57:15, Isa 66:1; Psa 113:5, Psa 113:6, Psa 123:1; Eph 1:20,Eph 1:21

he hath : Isa 1:26, Isa 1:27, Isa 4:2-4, Isa 32:1, Isa 32:15-18, Isa 52:1, Isa 54:11-14, Isa 60:21, Isa 61:3, Isa 61:11, Isa 62:1; 2Ch 31:20,2Ch 31:21; Rom 11:26

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 33:1

Wo to thee that spoilest - This description accords entirely with Sennacherib and his army, who had plundered the cities and countries which they had invaded, and who were about to advance to Jerusalem for the same purpose (compare Isa 29:7-8; Isa 37:11).

And thou wast not spoiled - That is, thou hadst not been plundered by the Jews against whom thou art coming. It was because the war was so unprovoked and unjust, that God would bring so signal vengeance on them.

And dealest treacherously - (See the note at Isa 21:2). The treachery of the Assyrians consisted in the fact that when their assistance was asked by the Jews, in order to aid them against the combined forces of Syria and Samaria (see Isa 7:1-2), they had taken occasion from that invitation to bring desolation on Judah (see Isa 7:17, Isa 7:20; Isa 8:6-8, note; Isa 10:6, note). Hezekiah also gave to Sennacherib thirty talents of gold and three hundred talents of silver, evidently with an understanding that this was all that he demanded, and that if this was paid, he would leave the nation in peace. But this implied promise he perfidiously disregarded (see 2Ki 18:14-15).

When thou shalt cease to spoil - This does not relier to his having voluntarily ceased to plunder, but to the fact that God would put an end to it.

Thou shalt be spoiled - This was literally fulfilled. The Assyrian monarchy lost its splendor and power, and was finally merged in the more mighty empire of Babylon. The nation was, of course, subject to the depredation of the conquerors, and compelled to submit to them. "When thou shalt make an end."The idea is, that there would be a completion, or a finishing of his acts of treachery toward the Jews, and that would be when God should overthrow him and his army.

They shall deal treacherously with thee - The words ‘ they shall,’ are here equivalent to, ‘ thou shalt be dealt With in a treacherous manner.’ The result was, that Sennacherib was treacherously slain by his own sons as he was ‘ worshipping in the house of Nisroch his god’ Isa 37:38, and thus the prophecy was literally fulfilled. The sense of the whole is, that God would reward their desire of plundering a nation that had not injured them by the desolation of their own land; and would recompense the perfidiousness of the kings of Assyria that had sought to subject Jerusalem to their power, by perfidiousness in the royal family itself.

Barnes: Isa 33:2

O Lord - This is a solemn prayer to Yahweh, made by the Jews in the apprehension of the invasion of the Assyrian. It is not meant that this prayer was actually offered, but it is a prophetic representation indicating the alarm of the Jews at his approach, and their disposition to throw themselves upon the mercy of God.

We have waited for thee - That is, we have looked for deliverance from this threatened invasion from thy hand (compare the note at Isa 26:8).

Be thou their arm - The arm is a symbol of strengh. It is used in the Scriptures as emblematic of the divine protection, or of the interposition of God in time of calamity and dancer Exo 15:16; Job 40:9; Psa 44:3; Psa 77:15; Psa 89:21; Psa 98:1. Lowth proposes to read ‘ our arm instead of ‘ their arm;’ and the connection would seem to demand such a reading. The Vugate and the Chaldee read it in this manner, but there is no authority from manuscripts for a change in the text. The truth seems to be, that Isaiah, impelled by prophetic inspiration, here interposes his own feelings as a Jew, and offers his own prayer that God would be the strength of the nation. The form, however, is immediately changed, and he presents the prayer of the people.

Every morning - Constantly; at all times.

In the time of trouble - Referring particularly to the trouble consequent on the invasion of the Assyrians.

Barnes: Isa 33:3

At the noise of the tumult - Lowth supposes that this is addressed by the prophet in the name of God, or rather by God himself to the Assyrian, and that it means that notwithstanding the terror which he had caused the invaded countries, he would himself fall and become an easy prey to those whom he intended to subdue. But probably it should be regarded as a part of the address which the Jews made to Yahweh Isa 33:2, and the word ‘ tumult’ - המון hâmôn , sound, noise, as of rain 1Ki 18:41, or of music Eze 26:13; Amo 5:23, or the bustle or tumult of a people 1Sa 4:11; 1Sa 14:19; Job 39:7 - refers here to the voice of God by which the army was overthrown. Yahweh is often represented as speaking to people in a voice suited to produce consternation and alarm. Thus it is said of the vision which Daniel saw of a man by the side of the river Hiddekel, ‘ his words’ were ‘ like the voice of a multitude’ ( המון hâmôn ), Dan 10:6. And thus, in Rev 1:10, the voice of Christ is said to have been ‘ like the voice of a trulupet;’ and in Isa 33:15, ‘ like the sound of many waters.’ It wilt be recollected also that it was said that God would send upon the Assyrian army ‘ thunder, and an earthquake, and a great noise, with storm and tempest, and a flame of devouring fire’ (Isa 29:6; compare Isa 30:30); and it is doubtless to this prediction that the prophet refers here. God would come forth with the voice of indignation, and would scatter the combined armies of the Assyrian.

The people fled - The people in the army of the Assyrian. A large part of them Were slain by the angel of the Lord in a single night, but a portion of them with Sennacherib escaped and fled to their own land (Isa 37:36-37.

At the lifting up of thyself - Of Yahweh; as when one rouses himself to strike.

The nations - The army of Sennacherib was doubtless made up of levies from the nations that had been subdued, and that composed the Assyrian empire.

Barnes: Isa 33:4

And your spoil - The booty that the Assyrian army bad gathered in their march toward Jerusalem, and which would now be left by them to be collected by the Jews.

Shall be gathered like the gathering of the caterpillar - The grammatical construction here is such that this may admit of two interpretations. It may either mean, as the caterpillar or the locust is gathered; or it may mean, as the caterpillar gathers its spoil. It often occurred that in countries where the locust was an article of food, they were scraped together in large quantities, and thrown into ditches, or into reservoirs, and retained to be eaten. This is the custom in some parts of Africa. But the meaning here is, undoubtedly, that the plunder of the Assyrian army would be collected by the Jews, as the locust gathered its food. The sense is, that as locusts spread themselves out over a land, as they go to and fro without rule and without molestation, gathering whatever is in their way, and consuming everything, so the Jews in great numbers, and without regular military array, would run to and fro collecting the spoils of the Assyrian army. In a country where such devastation was made by the caterpillar and locust as in Palestine, this was a very striking figure. The word rendered ‘ caterpillar’ here חסיל châs^e yl from חסל châsal to cut off, consume), properly denotes the devourer, and is applied usually to a species of locust. So it is understood here by most of the versions. The Septuagint renders it, ‘ As if one were gathering locusts, so will they insult you.’

Barnes: Isa 33:5

The Lord is exalted - (compare Psa 97:9). The prophet here introduces a chorus of the Jews, celebrating the praises of God for delivering them from the Assyrian.

He hath filled Zion with judgment - That is, the effect of his destroying his enemies will be to fill Jerusalem with reverence for his name. The deliverance would be so signal, and the manifestation of the divine mercy so great, that the effect would be that the nation would turn to God, and acknowledge his gracious interposition (see Isa 30:22-26, Isa 30:29; Isa 31:6; Isa 32:15-18).

Poole: Isa 33:1

Woe to thee that spoilest! to Sennacherib, who wasted the land of Judah.

Thou wast not spoiled thou didst not meet with any considerable opposition, but wast victorious over all thine enemies; of which the Assyrian boasteth, Isa 10:8,9 36:18,19 .

Dealest treacherously as Sennacherib did with Hezekiah, 2Ki 18:14,17 .

They dealt not treacherously with thee none of thine enemies could prevail against thee, either by force, of which he speaketh in the former clause, or by treachery, as here. Or, when they dealt not , &c.; when Hezekiah did not deal treacherously with thee. If it be said that Hezekiah dealt treacherously with him, in breaking his faith, and rebel. ling against him, it may be answered, that Hezekiah neither promised nor owed him any service or subjection. What was done in that kind was done by Ahaz only; and he only begged his assistance for a particular work, and paid him well for it, 2Ki 16:7,8 , and the king of Assyria did not keep his conditions with him; for he distressed him, but strengthened him not , 2Ch 28:20 .

When thou shalt cease to spoil, thou shalt be spoiled when thou hast performed the work of chastening my people, for which I sent thee, thou also shalt be spoiled by thine enemies.

Poole: Isa 33:2

O Lord, be gracious unto us the prophet contemplating the judgment which was now coming upon God’ s people, directeth his prayer to God for them.

Their arm our arm or strength. The change of persons is most frequent in prophetical writings.

Every morning when we offer the morning sacrifice, and call upon thee; which yet is not meant exclusively, as if he did not desire God’ s help at other times; but comprehensively, the morning being put synecdochically for the whole day. The sense is, Help us speedily and continually.

Poole: Isa 33:3

At the noise of the tumult which the angel shall make in destroying the army.

The people those of the army who escaped that stroke.

The nations the people of divers nations, which made up his army.

Poole: Isa 33:4

Your spoil that treasure which you have raked together by spoiling divers people,

shall be gathered by the Jews at Jerusalem, when you shall be forced to flee away with all possible speed, leaving your spoils behind you.

Like the gathering of the caterpillar either,

1. Passively, with as much ease, and in as great numbers, as caterpillars are gathered and destroyed. Or rather,

2. Actively, as appears from the next clause; as caterpillars or locusts (for the word signifies either) gather and devour all the fruits of the earth; which was a common plague in those countries.

As the running to and fro of locusts as locusts, especially when they are sent and armed by commission from God, come with great force, and run hither and thither, devouring all the fruits of the earth, wheresoever they find them.

Poole: Isa 33:5

Is exalted will get great glory by the marvellous deduction of so proud and potent an army, and by the defence of his people.

For he dwelleth on high for he is and will appear to be superior to his enemies, both in place and power. He dwelleth in the heaven, whence he can easily and irresistibly pour down judgments upon his enemies. Although these words may be, and by some are, joined with those that follow, thus, for he that dwelleth on high hath filled , &c. He hath filled Zion , he will fill Jerusalem, with judgment and righteousness; either,

1. With a glorious instance of his just judgment against the Assyrians. Or,

2. With the execution of justice by good Hezekiah, as before it was filled with impiety and injustice under Ahaz. The city shall not only be delivered from that wicked enemy, but shall also be established and blessed with true religion and righteousness; which was a great addition to that mercy.

Haydock: Isa 33:1

Broken. It was taken 125 years afterwards. The Church remains till the end of time, (Calmet) whereas both the prophets and history assure us, that Jerusalem was subject to destruction. (Worthington)

Haydock: Isa 33:1

Spoilest. This is particularly directed to Sennacherib. (Challoner) ---

He was a figure of persecutors of the Church, to which many passages here allude. (Calmet) ---

Remota justitia quid sunt regna nisi magna latrocinia? (St. Augustine, City of God iv. 4.) ---

Sennacherib plundered Samaria and Juda, and despising God, was himself contemned. (Worthington)

Haydock: Isa 33:2

Morning. Speedily. Hebrew, "mornings," or every day. Ezechias thus addressed God.

Haydock: Isa 33:4

Them. The neglect of burying these insects has often brought on the plague. (St. Augustine, City of God iii. 31.)

Gill: Isa 33:1

Woe to thee that spoilest, and thou wast not spoiled,.... Which some understand of Nebuchadnezzar; others of Sennacherib, which is more probable; it seems best to interpret it of the Romish antichrist. Kimchi thinks that, if it respects the times of Hezekiah, Sennacherib is meant; but if the times of the Messiah, then the king of nations that shall be in those days; and he adds, this is the kingdom of Persia, in the vision of Daniel. Vatringa applies this to Antiochus Epiphanes, and the whole prophecy to the times of the Maccabees; but it best agrees with the beast of Rome, to whom power has been given over all kindreds, and tongues, and nations, the Apollyon, the spoiler and destroyer of the earth, especially of the saints, whom he has made war with and overcome; see Rev 9:11 now this spoiler of man, of their substance by confiscation, of their bodies by imprisonment and death, and of their societies and families by his violent persecutions, and of the souls of others by his false doctrine; though he may continue long in prosperity and glory, and not be spoiled, or destroyed, yet not always. The Vulgate Latin version renders the last clause interrogatively, and perhaps not amiss, "shall thou not be spoiled?" verily thou shalt; the same measure he has meted to others shall be measured to him again; the spoiler of others shall be stripped of all himself; he that destroyed the earth shall be destroyed from off the earth; he that leads into captivity shall go into it; and he that kills with the sword shall be slain by it, Rev 11:18,

and dealest treacherously, and they dealt not treacherously with thee; or, "shall they not deal treacherously with thee?" so the above version renders it with an interrogation; and both this and the preceding clause are thus paraphrased by the Targum,

"woe to thee that comest to spoil, and shall they not spoil thee? and who comest to oppress, and shall they not oppress thee?''

truly they shall; the kings of the earth that were in confederacy with the beast, and gave their kingdoms to him, shall hate the whore, eat her flesh, and burn her with fire, Rev 17:16,

when thou shalt cease to spoil, thou shall be spoiled; when the time is come that antichrist shall be suffered no longer to ravage in the earth, and spoil the bodies, souls, and substance of men, then shall he himself be spoiled of his power and authority, riches and grandeur; his plagues shall come upon him at once, fire, famine, and death; for his cessation from spoiling will not be his own option, nor the fruit and effect of repentance and reformation, but will be owing to the sovereign power of God in restraining him:

and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee; for the coming of antichrist was with lying wonders, and with all deceivableness of unrighteousness; he has the appearance of a lamb, but speaks like a dragon; has used many wiles, arts, and stratagems, and treacherous methods to deceive and impose on men, and to ensnare and entrap them; and when the time is come that he will not be permitted to proceed any further and longer in his deceitful practices, the kings of the earth, who have been deceived by him, and brought in subjection to him, will pay him in his own coin; see 2Th 2:9.

Gill: Isa 33:2

O Lord, be gracious unto us,.... This is a prayer of the church under the persecutions of antichrist, imploring the grace and favour of God in their miserable and distressed circumstances; desiring his gracious help, assistance, and deliverance; pleading not any merits of their own, but casting themselves upon the mercy and kindness of God:

we have waited for thee; time after time, year after year, in the use of means; hoping for the manifestations of thyself, and kind appearance for us; expecting help and salvation, and still continue to wait, believing the time will come when favour will be shown:

be thou their arm every morning; when they pray unto thee, the morning being the time of prayer; and also be their arm all the day long, to lean and depend upon, to support, protect, and defend them; there is a change of person from the first to the third, usual in prophetic and poetic writings: some take them to be the words of the Old Testament church, praying for the New Testament church; and others a prayer of the church for her children and members. The Vulgate Latin version renders it, "our arm"; and the Syriac version, "our helper"; and the Targum,

"our strength:''

some read the words in connection with the following clause, thus, "be thou", who wast "their arm every morning", referring to their forefathers, whose strength and support the Lord was,

our salvation also in the time of trouble ^s; the deliverer of us from the antichristian yoke of bondage, from all his persecutions and oppressions, from the last struggle of the beast, from that hour of trouble and temptation that shall come upon all the earth.

Gill: Isa 33:3

At the noise of the tumult the people fled,.... The Vulgate Latin Version renders it, "at the voice of the angel"; and Jerom reports it as the opinion of the Jews, that it was Gabriel; and many interpret the words either of the noise the angel made in the air, or was made in the Assyrian camp, when the angel descended, and smote such a vast number of them, at which the remnant, being frightened, fled, 2Ki 19:35 but either this is to be understood as expressing what had been done in time past, and therefore the church took encouragement that it might and would be so again; or as a continuance of her prayer, thus, "at the noise of the tumult", or multitude ^t, "let the people flee" ^u; or as a prediction, "they shall flee" ^w; that is, at the noise of the multitude of saints, the faithful, called, and chosen armies of heaven, that follow Christ on white horses, and clothed in white; when he shall go forth to battle with the kings of the earth, beast, and false prophet, let the people under them flee, or they shall flee, and not be able to stand before so puissant a General, and so powerful an army; see Rev 17:14,

at the lifting up of thyself, the nations were scattered; so it has been in times past, when the Lord has lifted up himself, and appeared on behalf of his people, and has exerted himself, and displayed his power; and so it will be again; or so let it be: "let the nations be scattered"; the antichristian nations, as they will be, when the Lord shall lift up his hand, and pour out the vials of his wrath upon them.

Gill: Isa 33:4

And your spoil shall be gathered like the gathering of the caterpillar,.... This is the answer of the Lord to the prayer of his church, signifying that their enemies should flee, be scattered, and perish, and that they should be victorious, and enjoy the spoils of them; which they should gather as easily as the caterpillar or locust, as some render it, gathers and consumes herbs, and every green thing; or as easily as they are gathered, and laid on heaps, being weak and unable to defend themselves: most understand it of the Jews going into the camp of the Assyrians, after the destruction of them by the angel, and gathering their spoil. The Targum is,

"and the house of Israel shall gather the substance of the people, their enemies, as they gather a locust:''

the antichristian locusts or caterpillars are here meant, whose substance shall fall into the hands of the followers of Christ, when they shall have got the victory of them; this is the flesh of the whore, her worldly substance, which the kings of the earth, the Christian kings, shall eat or enjoy, Rev 17:16,

as the running to and fro of locusts shall he run upon them: or "upon it"; the spoil; as these locusts, of which see Rev 9:3 run to and fro, and pillaged them in times past, as the creatures, to whom they are compared, run to and fro and destroy the fruits of the earth, so now everyone of the followers of Christ shall run and seize upon the spoil of the antichristian states.

Gill: Isa 33:5

The Lord is exalted,.... These are the words of the church, or of true believers, setting the praise and glory of God, on account of the victory and spoil of their enemies; by which the Lord is exalted, magnified, and honoured, as he will be in the hearts and mouths of his people when these times shall come; see Rev 11:15 this will be true of Christ, and indeed this will be the time when he, and he alone, shall be exalted, Isa 2:17,

for he dwelleth on high; in the highest heaven, and is above his greatest enemies, and can, and will, pour down his wrath and vengeance on them:

he hath filled Zion with judgment and righteousness; the church of God, where Christ her King will reign in righteousness, and when all the administrations of his kingly power and government will appear to be just and true; where his word shall be faithfully preached, and his ordinances duly administered; and when all his subjects and people shall be righteous, and live soberly and righteously. The Targum is,

"with those that do true judgment and righteousness.''

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 33:1

¹ tn Heb “Woe [to] the destroyer.”

sn In this context “the destroyer” appears to refer collectively to the hostile nations (vv. 3-4). Assyria would probably have been primary in the minds of the prophet and his audience.

² tn Heb “and the deceitful one”; NAB, NIV “O traitor”; NRSV “you treacherous one.” In the parallel structure הוֹי (hoy, “woe [to]”) does double duty.

³ tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsa^a in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.”

NET Notes: Isa 33:2

¹ tn Heb “Be their arm each morning.” “Arm” is a symbol for strength. The mem suffixed to the noun has been traditionally understood as a third person suffix, but this is contrary to the context, where the people speak of themselves in the first person. The mem (מ) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (NICOT), 1:589, n. 1.

² tn Heb “[Be] also our deliverance in the time of distress.”

NET Notes: Isa 33:3

¹ tn Heb “at the sound of tumult the nations run away.”

² tn Heb “because of your exaltation the nations scatter.”

NET Notes: Isa 33:4

¹ tn The pronoun is plural; the statement is addressed to the nations who have stockpiled plunder from their conquests of others.

² tn Heb “and your plunder is gathered, the gathering of the locust.”

³ tn Heb “like a swarm of locusts swarming on it.”

NET Notes: Isa 33:5

¹ tn Or “elevated”; NCV, NLT “is very great.”

² tn Or “for” (KJV, NASB, NIV).

³ tn Heb “on high” (so KJV, NAB, NASB, NIV, NRSV); CEV “in the heavens.”

Geneva Bible: Isa 33:1

Woe to thee that ^{( a )} layest waste, and thou [wast] not laid waste; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt ^{( b )} cease to lay waste, thou shalt be wasted; [and] when thou shalt make an end of dealing treacherously, ^{( c )} they shall deal treacherously with thee.

^{( a )} Meaning, the enemies of the Church, as were the Chaldeans and Assyrians, but chiefly of Sennacherib, but not only.

^{( b )} When your appointed time will come that God will take away your power: and that which you have wrongfully gained, will be given to others, as in (Amo 5:11).

^{( c )} The Chaldeans will do the same to the Assyrians, as the Assyrians did to Israel, and the Medes and Persians will do the same to the Chaldeans.

Geneva Bible: Isa 33:2

^{( d )} O LORD, be gracious to us; we have waited for thee: be thou ^{( e )} their arm every morning, our salvation also in the time of trouble.

^{( d )} He declares by this what is the chief refuge of the faithful, when troubles come, to pray, and seek help from God.

^{( e )} Which helped our fathers as soon as they called on you.

Geneva Bible: Isa 33:3

At the noise of the tumult the ^{( f )} people fled; at the ^{( g )} lifting up of thyself the nations were scattered.

^{( f )} That is, the Assyrians fled before the army of the Chaldeans, or the Chaldeans for fear of the Medes and Persians.

^{( g )} When you, O Lord, lifted up your arm to punish your enemies.

Geneva Bible: Isa 33:4

And your spoil shall be gathered [like] the gathering of the ^{( h )} caterpiller: as the running to and fro of locusts shall ^{( i )} he run upon them.

^{( h )} You who as caterpillars destroyed with your number the whole world, will have no strength to resist your enemies the Chaldeans: but will be gathered on a heap and destroyed.

^{( i )} Meaning, the Medes and Persians against the Chaldeans.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 33:1-24

1 God's judgments against the enemies of the church.

13 The consternation of sinners, and privileges of the godly.

MHCC: Isa 33:1-14

Here we have the proud and false destroyer justly reckoned with for all his fraud and violence. The righteous God often pays sinners in their own coin. Those who by faith humbly wait for God, shall find him gracious to them; as the day, so let the strength be. If God leaves us to ourselves any morning, we are undone; we must every morning commit ourselves to him, and go forth in his strength to do the work of the day. When God arises, his enemies are scattered. True wisdom and knowledge lead to strength of salvation, which renders us stedfast in the ways of God; and true piety is the only treasure which can never be plundered or spent. The distress Jerusalem was brought into, is described. God's time to appear for his people, is, when all other helpers fail. Let all who hear what God has done, acknowledge that he can do every thing. Sinners in Zion will have much to answer for, above other sinners. And those that rebel against the commands of the word, cannot take its comforts in time of need. His wrath will burn those everlastingly who make themselves fuel for it. It is a fire that shall never be quenched, nor ever go out of itself; it is the wrath of an ever-living God preying on the conscience of a never-dying soul.

Matthew Henry: Isa 33:1-12

Here we have,

I. The proud and false Assyrian justly reckoned with for all his fraud and violence, and laid under a woe, Isa 33:1. Observe, 1. The sin which the enemy had been guilty of. He had spoiled the people of God, and made a prey of them, and herein had broken his treaty of peace with them, and dealt treacherously. Truth and mercy are two such sacred things, and have so much of God in them, that those cannot but be under the wrath of God that make conscience of neither, but are perfectly lost to both, that care not what mischief they do, what spoil they make, what dissimulations they are guilty of, nor what solemn engagements they violate, to compass their own wicked designs. Bloody and deceitful men are the worst of men. 2. The aggravation of this sin. He spoiled those that had never done him any injury and that he had no pretence to quarrel with, and dealt treacherously with those that had always dealt faithfully with him. Note, The less provocation we have from men to do a wrong thing the more provocation we give to God by doing it. 3. The punishment he should fall under for this sin. He that spoiled the cities of Judah shall have his own army destroyed by an angel and his camp plundered by those whom he had made a prey of. The Chaldeans shall deal treacherously with the Assyrians and revolt from them. Two of Sennacherib's own sons shall deal treacherously with him and basely murder him at his devotions. Note, The righteous God often pays sinners in their own coin. He that leads into captivity shall go into captivity, Rev 13:10; Rev 18:6. 4. The time when he shall be thus dealt with. When he shall make an end to spoil, and to deal treacherously, not by repentance and reformation, which might prevent his ruin (Dan 4:27), but when he shall have done his worst, when he shall have gone as far as God would permit him to go, to the utmost of his tether, then the cup of trembling shall be put into his hand. When he shall have arrived at his full stature in impiety, shall have filled up the measure of his iniquity, then all shall be called over again. When he has done God will begin, for his day is coming.

II. The praying people of God earnest at the throne of grace for mercy for the land now in its distress (Isa 33:2): " O Lord! be merciful to us. Men are cruel; be thou gracious. We have deserved thy wrath, but we entreat thy favour; and, if we may find the propitious to us, we are happy; the trouble we are in cannot hurt us, shall not ruin us. It is in vain to expect relief from creatures; we have no confidence in the Egyptians, but we have waited for thee only, resolving to submit to thee, whatever the issue of the trouble be, and hoping that it shall be a comfortable issue."Those that by faith humbly wait for God shall certainly find him gracious to them. They prayed, 1. For those that were employed in military services for them: " Be thou their arm every morning. Hezekiah, and his princes, and all the men of war, need continual supplies of strength and courage from thee; supply their need therefore, and be to them a God all-sufficient. Every morning, when they go forth upon the business of the day, and perhaps have new work to do and new difficulties to encounter, let them be afresh animated and invigorated, and, as the day, so let the strength be. "In our spiritual warfare our own hands are not sufficient for us, nor can we bring any thing to pass unless God not only strengthen our arms (Gen 49:24), but be himself our arm; so entirely do we depend upon him as our arm every morning, so constantly do we depend upon his power, as well as his compassions, which are new every morning, Lam 3:23. If God leaves us to ourselves any morning, we are undone; we must therefore every morning commit ourselves to him, and go forth in his strength to do the work of the day in its day. 2. For the body of the people: " Be thou our salvation also in the time of trouble, ours who sit still, and do not venture into the high places of the field."They depend upon God not only as their Saviour, to work deliverance for them, but as their salvation itself; for, whatever becomes of their secular interests, they will reckon themselves safe and saved if they have him for their God. If he undertake to be their Saviour, he will be their salvation; for as for God his work is perfect. Some read it thus: " Thou who wast their arm every morning, who wast the continual strength and help of our fathers before us, be thou our salvation also in time of trouble. Help us as thou helpedst them; they looked unto thee and were lightened (Psa 34:5); let us then not walk in darkness."

III. The Assyrian army ruined and their camp made a rich but cheap and easy prey to Judah and Jerusalem. No sooner is the prayer made (Isa 33:2) than it is answered (Isa 33:3), nay, it is outdone. They prayed that God would save them from their enemies; but he did more than that; he gave them victory over their enemies and abundant cause to triumph; for, 1. The strength of the Assyrian camp was broken (Isa 33:3) when the destroying angel slew so many thousands of them: At the noise of the tumult, of the shrieks of the dying men (who, we may suppose, did not die silently), the rest of the people fled, and shifted every one for his own safety. When God did thus lift up himself the several nations, or clans, of which the army was composed, were scattered. It was time to stir when such an unprecedented plague broke out among them. When God arises his enemies are scattered, Psa 68:1. 2. The spoil of the Assyrian camp is seized, by way of reprisal, for all the desolations of the defenced cities of Judah (Isa 33:4): Your spoil shall be gathered by the inhabitants of Jerusalem, like the gathering of the caterpillar, and as the running to and fro of locusts, that is, the spoilers shall as easily and as quickly make themselves masters of the riches of the Assyrians as a host of caterpillars, or locusts, make a field, or a tree, bare. Thus the wealth of the sinner is laid up for the just and Israel is enriched with the spoil of the Egyptians. Some make the Assyrians to be the caterpillars and locusts, which, when they are killed, are gathered together in heaps, as the frogs of Egypt, and are run upon, and trodden to dirt.

IV. God and his Israel glorified and exalted hereby. When the spoil of the enemy is thus gathered, 1. God will have the praise of it (Isa 33:5): The Lord is exalted. It is his honour thus to abase proud men, and hide them in the dust, together; thus he magnifies his own name, and his people give him the glory of it, as Israel when the Egyptians were drowned, Exo 15:1, Exo 15:2, etc. He is exalted as one that dwells on high, out of the reach of their blasphemies, and that has an over-ruling power over them, and wherein they deal proudly delights to show himself above them - that does what he will, and they cannot resist him. 2. His people will have the blessing of it. When God lifts up himself to scatter the nations that are in confederacy against Jerusalem (Isa 33:3) then, as a preparative for that, or as the fruit and product of it, he has filled Zion with judgment and righteousness, not only with a sense of justice, but with a zeal for it and a universal care that it be duly administered. It shall again be called, The city of righteousness, Isa 1:26. In this the grace of God is exalted, as much as his providence was in the destruction of the Assyrian army. We may conclude God has mercy in store for a people when he fills them with judgment and righteousness, when all sorts of people, and all their actions and affairs, are governed by them, and they are so full of them that no other considerations can crowd in to sway them against these. Hezekiah and his people are encouraged (Isa 33:6) with an assurance that God would stand by them in their distress. Here is, (1.) A gracious promise of God for them to stay themselves upon: Wisdom and knowledge shall be the stability of thy times, and strength of salvation. Here is a desirable end proposed, and that is the stability of our times, that things be not disturbed and unhinged at home, and the strength of salvation, deliverance from, and success against, enemies abroad. The salvation that God ordains for his people has strength in it; it is a horn of salvation. And here are the way and means for obtaining this end - wisdom and knowledge, not only piety, but prudence. That is it which, by the blessing of God, will be the stability of our times and the strength of salvation, that wisdom which is first pure, then peaceable, and which sacrifices private interests to a public good; such prudence as this will establish truth and peace, and fortify the bulwarks in defence of them. (2.) A pious maxim of state for Hezekiah and his people to govern themselves by: The fear of the Lord is his treasure. It is God's treasure in the world, from which he receives his tribute; or, rather, it is the prince's treasure. A good prince accounts it so (that wisdom is better than gold) and he shall find it so. Note, True religion is the true treasure of any prince or people; it denominates them rich. Those places that have plenty of Bibles, and ministers, and serious good people, are really rich; and it contributes to that which makes a nation rich in this world. It is therefore the interest of a people to support religion among them and to take heed of every thing that threatens to hinder it.

V. The great distress that Jerusalem was brought into described, that those who believed the prophet might know beforehand what troubles were coming and might provide accordingly, and that when the foregoing promise of their deliverance should have its accomplishment the remembrance of the extremity of their case might help to magnify God in it and make them the more thankful, Isa 33:7-9. It is here foretold, 1. That the enemy would be very insolent and abusive and there would be no dealing with him, either by treaties of peace ( for he has broken the covenant without any hesitation, as if it were below him to be a servant to his word), or by the preparations of war, for he has despised the cities; he scorns to take notice either of their appeals to justice or of their petitions for mercy. He makes himself master of them so easily (though they are called fenced cities ), and meets with so little resistance, that he despises them, and has no relentings when he puts all to the sword; for he regards no man, has no pity or concern, no, not for those that he is under particular obligations to. He neither fears God nor regards man, but is haughty and imperious to every one. There are those that take a pride in trampling upon all mankind, and have neither veneration for the honourable nor compassion for the miserable. 2. That therefore he would not be brought to any terms of reconciliation: The valiant ones of Jerusalem, being unable to make their parts good with him, must be contentedly run down with noise and insolence, which will make them cry without, because they cannot serve their country as they might have done against a fair adversary. The ambassadors sent by Hezekiah to treat of peace, finding him so haughty and unmanageable, shall weep bitterly for vexation at the disappointment they had met with in their negotiations; they shall weep like children, as despairing to find out any expedient to pacify him. 3. That the country should be made quite desolate for a time by his army. (1.) No man durst travel the roads; so that a stop was put to trade and commerce, and (which was worse) no man could safely go up to Jerusalem, to keep the solemn feasts: The highways lie waste. While the fields lie waste, trodden like the highways, the highways lie waste, untrodden like the fields, for the traveller ceases. (2.) No man had any profit from the grounds, Isa 33:9. The earth used to rejoice in its own productions for the service of God's Israel, but now the enemies of Israel eat them up, or tread them down: it mourns and languishes; the country looks melancholy and the country people have misery in their countenances, wanting necessary food for themselves and their families; the wonted joy of harvest is turned into lamentation, so withering and uncertain are all worldly joys. The desolation is universal. That part of the country which belonged to the ten tribes was already laid waste: " Lebanon famed for cedars, Sharon for roses, Bashan for cattle, Carmel for corn, all very fruitful, have now become like wildernesses, are ashamed to be called by their old names, they are so unlike what they were. They shake off their fruits before their time into the hand of the spoiler, which used to be gathered seasonably by the hand of the owner."

VI. God appearing, at length, in his glory against his proud invader, Isa 33:10-12. When things are brought thus to the last extremity, 1. God will magnify himself. He had seemed to sit by as an unconcerned spectator: "But now will I arise, saith the Lord; now will I appear and act, and therein I will be not only evidenced, but exalted."He will not only demonstrate that there is a God that judges in the earth, but that he is God over all, and higher than the highest. "Now will I lift up myself, will prepare for action, will act vigorously, and will be glorified in it."God's time to appear for his people is when their affairs are reduced to the lowest ebb, when their strength is gone and there is none shut up nor left, Deu 32:36. When all other helpers fail, then is God's time to help. 2. He will bring down the Assyrian: "You, O Assyrians! are big with hopes that you shall have all the wealth of Jerusalem for your own, and are in pain till it be so; but all your hopes shall come to nothing: You shall conceive chaff, and bring forth stubble, which is not only worthless and good for nothing, but combustible and proper fuel for the fire, which it cannot escape, when your own breath as fire shall devour you, that is, the breath of God's wrath, provoked against you by the breath of your sins - your malignant breath, the threatenings and slaughter you breathe out against the people of God, this shall devour you, and your blasphemous breath against God and his name."God would make their own tongues to fall upon them, and their own breath to blow the fire that should consume them; and then no wonder that the people are as the burnings of lime in a lime-kiln, all on fire together, and as thorns cut up, which are dried and withered, and therefore easily take fire and are soon burnt up. Such was the destruction of the Assyrian army; it was like the burning up of thorns, which can well be spared, or the burning of lime, which makes it good for something. The burning of that army enlightened the world with the knowledge of God's power and made his name shine brightly.

Keil-Delitzsch: Isa 33:1

We are now in the fourteenth year of Hezekiah's reign. The threatenings of the first years, which the repentance of the people had delayed, are now so far in force again, and so far actually realized, that the Assyrians are already in Judah, and have not only devastated the land, but are threatening Jerusalem. The element of promise now gains the upper hand, the prophet places himself between Asshur and his own nation with the weapons of prophecy and prayer, and the woe turns from the latter to the former. "Woe, devastator, and thyself not devastated; and thou spoiler, and still not spoiled! Hast thou done with devastating? thou shalt be devastated. Hast thou attained to rob? men rob thee." Asshur is described as not devastated and not spoiled (which could not be expressed by a participle as with us, since bâgad is construed with Beth , and not with the accusative of the person), because it had not yet been visited by any such misfortune as that which had fallen upon other lands and nations. But it would be repaid with like for the like as soon as כּ indicating simultaneousness, as in Isa 30:19 and Isa 18:5, for example) its devastating and spoiling had reached the point determined by Jehovah. Instead of ב ך , we find in some codd. and editions the reading בו , which is equally admissible. In כּהתימ ך (from תּמם ) the radical syllable is lengthened, instead of having dagesh . כּנּלת ך is equivalent to כּהנלות ך , a hiphil syncopated for the sake of rhythm (as in Isa 3:8; Deu 1:33, and many other passages), written here with dagesh dirmens , from the verb nâlâh , which is attested also by Job 15:29. The coincidence in meaning with the Arab. verb nâl ( fut. i and u ), to acquire or attain (see Comm. on Job , at Job 15:29 and Job 30:24-27), has been admitted by the earliest of the national grammarians, Ben-Koreish, Chayug, etc. The conjecture כּכלּות ך (in addition to which Cappellus proposed כנלאות ך ) is quite unnecessary. The play upon the sound sets forth the punishment of the hitherto unpunished one as the infallible echo of its sin.

Keil-Delitzsch: Isa 33:2

In Isa 33:2 the prophet's word of command is changed into a believing prayer: "Jehovah, be gracious to us; we wait for Thee: be their arm with every morning, yea, our salvation in time of need!" "Their arm," i.e., the power which shelters and defends them, viz., Thy people and my own. "Yea," 'aph , is emphatic. Israel's arm every morning, because the danger is renewed every day; Israel's salvation, i.e., complete deliverance (Isa 25:9), because the culminating point of the trouble is still in prospect.

Keil-Delitzsch: Isa 33:3-4

While the prophet is praying thus, he already sees the answer. "At the sound of a noise peoples pass away; at Thy rising nations are scattered. And your booty is swept away as a swarm of locusts sweeps away; as beetles run, they run upon it." The indeterminate hâmōn , which produces for that very reason the impression of something mysterious and terrible, is at once explained. The noise comes from Jehovah, who is raising Himself judicially above Assyria, and thunders as a judge. Then the hostile army runs away ( נפצוּ = נפצּוּ , from the niphal נפ ץ , 1Sa 13:11, from פּץ = נפו ץ , from פּוּ ץ ); and your booty (the address returns to Assyria) is swept away, just as when a swarm of locusts settles on a field, it soon eats it utterly away. Jerome, Cappellus, and others follow the Septuagint rendering, ὃν τρόπον ἐάν τις συναγάγη ἀκρίδας . The figure is quite as appropriate, but the article in hechâsı̄l makes the other view the more natural one; and Isa 33:4 places this beyond all doubt. Shâqaq , from which the participle shōqēq and the substantive m asshâq are derived, is sued here, as in Joe 2:9, to signify a busy running hither and thither ( discursitare ). The syntactic use of shōqēq is the same as that of קרא (they call) in Isa 21:11, and sōph^e dı̄m (they smite) in Isa 32:12. The inhabitants of Jerusalem swarm in the enemy's camp like beetles; they are all in motion, and carry off what they can.

Keil-Delitzsch: Isa 33:5-6

The prophet sees this as he prays, and now feasts himself on the consequences of this victory of Jehovah, prophesying in Isa 33:5, Isa 33:6 : "Jehovah is exalted; for, dwelling on high, He has filled Zion with justice and righteousness. And there will be security of thy times, riches of salvation, of wisdom, and knowledge. Fear of Jehovah is then the treasure of Judah." Exalted: for though highly exalted in Himself, He has performed an act of justice and righteousness, with the sight and remembrance of which Zion is filled as with an overflowing rich supply of instruction and praise. A new time has dawned for the people of Judah. The prophet addresses them in Isa 33:6; for there is nothing to warrant us in regarding the words as addressed to Hezekiah. To the times succeeding this great achievement there would belong ' emūnâh , i.e., (durability (Exo 17:12) - a uniform and therefore trustworthy state of things (compare Isa 39:8, "peace and truth"). Secondly, there would also belong to them חסן , a rich store of salvation, wisdom, and knowledge (compare the verb in Isa 23:18). We regard these three ideas as all connected with chōsen . The prophet makes a certain advance towards the unfolding of the seven gifts in Isa 11:2, which are implied in "salvation;"but he hurries at once to the lowest of them, which forms the groundwork of all the rest, when he says, thirdly, that the fear of Jehovah will be the people's treasure. The construct form, chokhmath , instead of c hokhmâh , is a favourite one, which Isaiah employs, even apart from the genitive relation of the words, for the purpose of securing a closer connection, as Isa 35:2; Isa 51:21 (compare pârash in Eze 26:10), clearly show. In the case before us, it has the further advantage of consonance in the closing sound.

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 28:1--33:24

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

Chapters 28-35 are somewhat similar to chapters 13-27 in content and form. The same general pattern of argument unfolds, but the historical context is generally later. The historical context of chapters 13-27 was mainly Ahaz's reign in which Judah faced temptation to trust in Assyria for her safety rather than in the Lord.²⁶⁴ The historical context of chapters 28-35 was mainly Hezekiah's reign in which Judah faced temptation to trust in Egypt.²⁶⁵ Also different is the emphasis in chapters 13-27 on Yahweh's sovereignty over the nations compared with the emphasis in chapters 28-35 on Judah's choice to trust Him or not. This is a matter of emphasis, however, since both sections deal with both issues.

The first part of the present section, chapters 28-33, serves the same general function as chapters 13-23: they focus on the particular situation in Isaiah's day to warn Judah against trusting neighbor nations. The second part, chapters 34-35, like chapters 24-27, again project farther into the future and deal more with Israel's eschatological hope.

The presence of six "woes" also marks off chapters 28-33 as a distinct unit of Isaiah's prophecy (28:1; 29:1, 15; 30:1; 31:1; 33:1; cf. 5:8-10, 18-23; Matt. 23:13-39; Rev. 8:13; 9:12; 12:12; 11:14). This section is divisible into three parts. Chapters 28-29 paint the picture of Judah's foolish leaders concluding that something must be done at once, other than trusting God, to save the people from their enemy. Here the principles involved in Judah's situation emerge clearly. Chapters 30-31 focus on the proposed solution, trust in Egypt, and the folly of that option. Chapters 32-33 stress the proper solution, namely, acknowledgment of Israel's true King and trust in Him. In these last four chapters the application of the principles in history and in the eschaton receive more attention.

"Principles	Applications
28:1-29 When God's people reject his word (9-13) and covenant (14-15), destruction follows (18-22), held within divine purposes (23-29)	30:1-33 Refuge is sought in Egypt (1-7), rejecting the Lord's word (8-12), but his ultimate (13-26) and immediate (27-33) purposes are settled
29:1-14 There is disaster and deliverance (1-8) but historical deliverance does not change people spiritually. This needs a further divine action (9-14), which is already planned	31:1-32:20 Divine deliverance scorns both Egypt's help and Assyria's enmity (31:1-9). Beyond lies the perfect kingdom with true king (32:1) and transformed people (3:8). The pattern of history will be repeated: overthrow (9-14) and transformation (15-20)
29:15-24 People may think to run the world without God (15), but he is the sovereign and his transforming purposes (16-17) will work out spiritually (18-19), morally and socially (20-21), fulfilling what began in Abraham (22) and establishing a truly renewed people (23-24)	33:1-35:10 Treacherous people (33:1, 8) may seem to rule but divine sovereignty remains (33:3, 10). The perfect kingdom (33:13-24), morally and socially (33:15) and spiritually (33:24), will come. The enemy will finally be destroyed (chapter 34) and the redeemed will gather to Zion (chapter 35)"266

In chapters 28-29 Isaiah pointed out that the situations in the Northern and the Southern Kingdoms were quite similar. Both nations faced threats to their security from a strong foreign enemy, and unworthy leaders who urged trust in man rather than in God ruled both nations. Judah was in a more dangerous position, however, because her leaders were cynical; they believed nothing and trusted no one.

Constable: Isa 33:1-24

The woe against destroyers of God's people ch. 33

There is general correspondence between this sixth "woe" and the third one (29:15-24), but this one deals more with application and the third one more with principles. It is the most eschatological of the "woes," though it contains many references to the Assyrian invasion. It is the only "woe" directed against a foreign power, the others being addressed to the Judahites. This is a woe against Assyria for its destructive opposition to Yahweh and His plans. The first six verses anticipate the salvation of Zion and contain a prayer for deliverance.

33:1 The destroyer and treacherous one in view is Assyria. So far Assyria had practiced destruction and treachery without having them come back on her, but eventually they would (cf. Deut. 19:18-19). Sennacherib accepted a large sum of money that King Hezekiah sent to him so he would not besiege Jerusalem, but Sennacherib accepted the money and besieged Jerusalem anyway (2 Kings 18:13-17). That is treachery.³²⁰

"As the royal annals demonstrate, Assyria took great pride in her capacity to destroy anyone who had the temerity to stand against her. By the same token, she had no qualms about breaking agreements which were not to her advantage, all the while punishing with great severity any who broke agreements with her."³²¹

33:2 The faithful remnant in Judah prayed to the Lord, evidently as the enemy approached Jerusalem. These godly Judeans asked for Yahweh's grace on the ground that they had trusted in Him (cf. 30:18-19). They asked Him to be the daily strength of those who opposed the destroyer, Assyria. They also requested deliverance for the Jerusalemites when Assyria attacked.

33:3 The prayer continues as the remnant anticipated the Lord creating a tumult and rising up to defend His people. When He would do that, enemies would flee and their nations disperse.

33:4 When the Lord arose against Israel's enemies the battle would be over almost as soon as it had started (cf. Rev. 19:19-20). The Jerusalemites would loot the spoils of war as voraciously as caterpillars and as swiftly as locusts (cf. 37:36-37).

33:5 The result would be glory for God. He is the sovereign ruler of the world. He would fill Zion with justice and righteousness (cf. 1:26-27; 32:1, 16). Here Isaiah began to look into the distant future.

33:6 The Lord Himself would be the sure foundation of the blessed Zion. His people would then enter into their time in history, a time marked by salvations (pl.) of many kinds, wisdom in following God's ways, and knowledge of the truth.

"Wisdom is the true and correct evaluation of things, whereas knowledge is the true recognition of what things are. It emphasizes the objective, whereas wisdom' brings to the fore the subjective aspect."³²²

Fearing the Lord will be the key to the treasures that He has laid up for His people. The practical meaning of the fear of the Lord is admitting that one's destiny lies in His hands.

Verses 7-12 provide the background for the hope just articulated. This pericope describes Judah's judgment by the Assyrian invaders. It contains a lament (vv. 7-9) and God's response (vv. 10-12).

33:7 The siege of Jerusalem is underway. The brave warriors are weeping in the streets of the city, and the ambassadors who had returned from peace talks (probably with Sennacherib at Lachish, 2 Kings 18:13-16; cf. Isa. 36:22) also grieve publicly. Both "hawks" and "doves" realize that trust in humans rather than in God proved ineffective.

33:8 People are afraid to go out onto the highways to travel about the land (cf. Judg. 5:6). The enemy has broken his treaty having no regard for the cities or the individuals he is now attacking.

33:9 All parts of Israel suffer because of the invading Assyrians. Lebanon was a forested region in the north, Sharon a beautiful plain to the west, and Bashan and Carmel were fertile areas to the east and north respectively. Assyria had decimated all the best, most fruitful, parts of the land.

33:10 God's people having been punished in measure, it was time for the Lord to arise in their defense. The critical moment for Him to act had arrived, and He would now exalt Himself by delivering them.

3:11-12 The Judahites had done their best to bring forth victory through their own efforts, but all they yielded was chaff and stubble, nothing substantial. Now God would thoroughly consume the little that they were able to produce.³²³ He would also destroy Israel's enemies as thoroughly as limestone and thorns.

"The tragedy of sin is that it ruins the life of the sinner; the danger of sin is that it excites the wrath of God."³²⁴

Isaiah now turned to focus on one aspect of the future hope of the nation: Zion. It will consist of a people and a king. The prophet concentrated on the people first (vv. 13-16) and then their king (vv. 17-24).

33:13 God summoned, through His prophet, the entire earth, those far and near, to pay attention to what He had done to His people. It has worldwide significance. God's powerful acts toward Israel in the past will cause the nations to stream to Zion in the future.

33:14 The spectacular demonstration of God's holiness in Assyria's defeat would terrify sinners in Zion, those Jews who were unrepentant in Isaiah's day. They would realize that they could not reside in His holy presence because of their sins.

33:15 Only the righteous may dwell in Zion where God resides. Various activities mark the righteous person (cf. Ps. 15; 24:3-6); they do not make him righteous before God. His righteousness is not just private but public. His speech is pure, he does not extort money from others, and he does not take bribes (because he does not love money). He does not listen to anything connected with hurting other people, and he will not look at anything vulgar, evil, or perverted (cf. Ps. 119:37). That is, he will not participate in these things. These last two characteristics are particularly challenging to us who live in an age of motion pictures, television, and internet.

33:16 Such a righteous person will dwell with God, who dwells on the high places (v. 5). He will be safe from attacks by enemies since God is his refuge. And God will provide for his needs (cf. Matt. 6:33). In other words, he will enjoy God's fellowship, protection, and provision.

The subject now shifts from the people who will inhabit the future Zion to the king who will rule there. This is a revelation of Messiah's universal rule. It is a picture that stands in stark contrast to the one Isaiah painted of the present Jerusalem in chapters 28-31.

33:17 The prophet now assumed that his audience was righteous. Not only will the righteous be with God in the future (v. 16), but they will even see the excellent king (cf. Ps. 45:3). They will also see a broad land in which there can be freedom of movement.³²⁵

33:18-19 There will be no fear there of enemy officials who noted things down, weighed things out, and assessed Israel's strength by taking inventories. Neither will there be terror caused by invading armies that used incomprehensible speech (cf. 28:11, 19). Foreign tax collectors who spoke an alien language may also be in view. These were all fears that the Judeans had when the Assyrians invaded.

33:20 Zion had a future that Isaiah's audience needed to contemplate. It would be a place where God's people would feast and rejoice in fellowship with Him. It would be a peaceful, secure, durable habitation in contrast to the temporary and vulnerable tents of their nomadic forefathers and all the Israelites during the wilderness wanderings. The seemingly endless pilgrimages of the Israelites would finally be over.

33:21 The mighty king over this Zion will be Yahweh Himself, a divine ruler, even Messiah (cf. 53:11). There will be plenty of water in Zion, as well as plenty of land (v. 17). But the absence of boats on the rivers and canals, all of which were notably absent in ancient Israel, suggests that there will be no need for commerce and shipping. This presents a picture of a self-sufficient Zion not maintained by the same economic system that has driven humankind since its Fall (cf. Rev. 18).

33:22 Messiah will be the judge (leader and governor), lawgiver (legislator and chief), and (permanent) ruler of His people. He will provide deliverance in every situation.³²⁶

33:23 The enemy of Israel, represented here as a disabled ship, would not be able to overcome other cities or pursue trade by normal means.³²⁷ Zion would take the spoil of a conquest that her king had gained that was now past. The physically weak would take the plunder of the strong (cf. Matt. 5:5). Assyrian kings boasted of the spoil that they took in war, but even the lame among God's people will take plunder.

33:24 Physical sickness and spiritual sin will be totally absent from eschatological Zion (cf. Ps. 103:3). This description pictures the absence of all disabilities. Iniquities will also be forgiven (cf. Lev. 16:21-22). The basis for this forgiveness is the sacrifice of Christ (cf. 53:4, 14; Heb. 10:17-18).

This is one of the grand pictures of life during the coming reign of Jesus Christ. That kingdom will begin on earth following His second coming, continue for 1, 000 years, and then extend forever into eternity (cf. Rev. 19-22).

Guzik: Isa 33:1-24

Isaiah 33 - The LORD Delivers Zion

A. The LORD comes in judgment and graciousness.

1. (1) Woe to plundering Assyria.

Woe to you who plunder, though you have not been plundered; and you who deal treacherously, though they have not dealt treacherously with you! When you cease plundering, you will be plundered; when you make an end of dealing treacherously, they will deal treacherously with you.

a. Woe to you who plunder: This prophecy, spoken before the Assyrian invasion, shows that this seemingly unstoppable army will in fact be stopped. Those who did the plundering will be plundered, and will be dealt with treacherously by others.

b. Jesus spoke of this same principle in Matthew 7:1-2: Judge not, that you not be judged. For with what judgment you judgment you judge, you will be judged; and with the same measure you use, it will be measured back to you. God has every right to deal with us as we have dealt with others.

2. (2-4) The prayer of God's people.

O LORD, be gracious to us; we have waited for You. Be their arm every morning, our salvation also in the time of trouble. At the noise of the tumult the people shall flee; when You lift Yourself up, the nations shall be scattered; and Your plunder shall be gathered like the gathering of the caterpillar; as the running to and fro of locusts, He shall run upon them.

a. O LORD, be gracious to us: In light of the Assyrian threat and the longed for deliverance of a righteous king, God's people no longer look to the Egyptians, they no longer look to themselves. Now, they look to the LORD, and cry out, "O LORD, be gracious to us."

b. We have waited for You. Be their arm every morning: God's people aren't trusting in themselves anymore. They are waiting on the LORD, and looking to His arm every morning.

c. When You lift Yourself up, the nations shall be scattered: God's people have a confident expectation in the LORD. Their prayer is filled with wonderful expectancy.

d. Like the gathering of the caterpillar: "Verse four may already have had an initial fulfillment after the death of the Assyrian soldiers, for undoubtedly the inhabitants of Jerusalem congregated like caterpillars around the corpses and the implements of war." (Bultema)

3. (5-6) The praise of God's people.

The LORD is exalted, for He dwells on high; He has filled Zion with justice and righteousness. Wisdom and knowledge will be the stability of your times, and the strength of salvation; the fear of the LORD is His treasure.

a. The LORD is exalted: The tough times were hard, but they brought God's people to a different, better view of who He is. Because they have been brought low, they see that the LORD is exalted.

b. He has filled Zion with justice and righteousness: God's people pray this in anticipation of the answer. You don't have to wait until God does it all to give Him thanks. You can, by faith, give Him thanks ahead of time!

c. The fear of the LORD is His treasure: Honor, respect, and reverence towards the LORD is His treasure. It is a gift God gives us, not so we will cower in fear, but so we will rightly honor Him.

4. (7-9) The LORD's judgment brings the earth low.

Surely their valiant ones shall cry outside, the ambassadors of peace shall weep bitterly. The highways lie waste, the traveling man ceases. He has broken the covenant, He has despised the cities, He regards no man. The earth mourns and languishes, Lebanon is shamed and shriveled; Sharon is like a wilderness, and Bashan and Carmel shake off their fruits.

a. Their valiant ones shall cry outside . . . The earth mourns and languishes: When the judgment of the LORD comes to the earth, everyone is brought low before Him. The valiant ones shall cry, and the ambassadors of peace - who trusted in other nations instead of the LORD - shall weep bitterly. Even the mighty Lebanon, with her majestic forests of cedar, is shamed and shriveled.

b. The Hebrew word translated valiant ones appears only this one time in the Bible. "The word erellam, which we translate valiant ones, is very difficult; no man knows what it means. Kimchi supposes that it is the name of the angel that smote the Assyrian camp! The Vulgate, and my Old MS., translate it seers; and most of the Versions understand it this way. None of the MSS. give us any help." (Clarke)

B. The fire of the LORD.

1. (10-13) The LORD announces His fire of judgment.

"Now I will rise," says the LORD; "Now I will be exalted, now I will lift Myself up. You shall conceive chaff, you shall bring forth stubble; your breath, as fire, shall devour you. And the people shall be like the burnings of lime; like thorns cut up they shall be burned in the fire. Hear, you who are afar off, what I have done; and you who are near, acknowledge My might."

a. Now I will rise: As the whole earth is brought low by the judgment of the LORD, at the same time, the LORD lifts Himself up.

b. And the people shall be like the burnings of lime; like thorns cut up they shall be burned in the fire: God's judgment will come like fire, and the wicked and worthless works of man will be like chaff and stubble that is quickly and ferociously burned in the fire.

i. "To lime stresses the intensity of the blaze." (Motyer)

2. (14-19) Fearful sinners and blessed saints.

The sinners in Zion are afraid; fearfulness has seized the hypocrites: "Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?" He who walks righteously and speaks uprightly, he who despises the gain of oppressions, who gestures with his hands, refusing bribes, who stops his ears from hearing of bloodshed, and shuts his eyes from seeing evil: he will dwell on high; his place of defense will be the fortress of rocks; bread will be given him, his water will be sure. Your eyes will see the King in His beauty; they will see the land that is very far off. Your heart will meditate on terror: "Where is the scribe? Where is he who weighs? Where is he who counts the towers?" You will not see a fierce people, a people of obscure speech, beyond perception, of a stammering tongue that you cannot understand.

a. The sinners in Zion are afraid: Of course they are! The judgment of the LORD is coming! Those who were not afraid to practice their sin are now afraid when righteous judgment comes upon their sin.

b. He who walks righteously and speaks uprightly . . . He will dwell on high: Though the sinners and hypocrites are terrified at the coming judgment of the LORD, the LORD's righteous ones are comforted that God is coming to set things right.

c. Your eyes will see the King in His beauty: The LORD will bless His righteous ones. They will have a place of defense, a fortress, and bread and water will not fail them. But far above these material blessings, they will see the King in His beauty. In the most immediate sense, this referred to Hezekiah; but in the ultimate sense, to our Beautiful Savior Jesus.

i. Beyond all the material glory, splendor, and comfort of heaven, this is the greatest glory of heaven: not to be personally glorified, but to see the King in His beauty.

ii. It isn't only seeing the King; it is seeing Him in His beauty. It can be said that we occasionally catch a "glimpse" of our King Jesus, and even sometimes have a glance at His beauty. But the highest experience we could have now is like nothing compared to what we will experience when we see the King in His beauty. Paul said of our present walk, For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known (1 Corinthians 13:12). Today, when we look in a good mirror, the image is clear. But in the ancient world, mirrors were made out of polished metal, and the image was always unclear and somewhat distorted. We see Jesus now only in a dim, unclear way, but one-day we will see Him with perfect clarity.

ii. Heaven is precious to us for many reasons. We long to be with loved ones who have passed before us and whom we miss so dearly. We long to be with the great men and women of God who have passed before us in centuries past. We want to walk the streets of gold, see the pearly gates, see the angels round the throne of God worshipping Him day and night. However, none of those things, precious as they are, make heaven really "heaven." What makes heaven really heaven is the unhindered, unrestricted, presence of our LORD, and to see the King in His beauty will be the greatest experience of your eternal existence.

iv. Part of the beauty of the King in heaven will be the scars He retains from His suffering for our sake on this earth. After Jesus rose from the dead in His glorified body, His body uniquely retained the nail prints in His hands and the scar on his side (John 20:24-29). In Zechariah 12:10, Jesus speaks prophetically of the day when the Jewish people, turned to Him, see Him in glory: then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn. Zechariah 13:6 continues the thought: And one will say to him, "What are these wounds between your arms?" Then he will answer, "Those with which I was wounded in the house of my friends."

d. Your heart will meditate on terror: The revealing of the King will be the greatest glory for the child of God, but it will be greatest terror for the one who has set their heart against or apart from God. In vain, they will look to the scribe or he who weighs or he who counts the towers for help, but there will be none.

e. You will not see a fierce people, a people of obscure speech: Though the northern nation of Israel was demolished by the Assyrians (a people of obscure speech, beyond perception), the southern nation of Judah would be delivered (you will not see). Isaiah mixes the pictures of the LORD's ultimate deliverance on the day of judgment, and the soon coming deliverance from the Assyrians.

3. (20-24) Zion is delivered and blessed.

Look upon Zion, the city of our appointed feasts; your eyes will see Jerusalem, a quiet home, a tabernacle that will not be taken down; not one of its stakes will ever be removed, nor will any of its cords be broken. But there the majestic LORD will be for us a place of broad rivers and streams, in which no galley with oars will sail, nor majestic ships pass by (For the LORD is our Judge, the LORD is our Lawgiver, the LORD is our King; He will save us); your tackle is loosed, they could not strengthen their mast, they could not spread the sail. Then the prey of great plunder is divided; the lame take the prey. And the inhabitant will not say, "I am sick"; the people who dwell in it will be forgiven their iniquity.

a. Look upon Zion . . . your eyes will see Jerusalem, a quiet habitation: In the midst of the Assyrian threat, God will preserve Jerusalem. Not one of its stakes will ever be moved!

b. A place of broad rivers and streams: God's blessing on Zion would bring broad rivers and streams to this once barren, desert land.

i. "This chapter, so full of compelling imagery, presents a picture of Jerusalem as a kind of Near Easter Venice or Amsterdam, or, to place it in its historical context, like the great cities of Egypt or Mesopotamia. Most great civilizations have grown up around important rivers. Israel, in general, and Jerusalem, in particular, were exceptions to this." (Grogan)

c. But wouldn't a wide river give a path to an enemy coming on a ship? No, because there the majestic LORD will be for us . . . no galley with oars will sail, nor majestic ships pass by. For the LORD is our Judge . . . He will save us.

i. Those majestic ships turned out to be not so majestic after all. Your tackle is loosed, they could not strengthen their mast, they could not spread the sail. It was foolish to ever fear the majestic ships instead of trusting the majestic LORD.

ii. "Although they shall have from God the security of a great river, yet they shall be freed from the disadvantage of it; which is, that the enemies may come against them in ships; for no galleys nor ships of the enemy's shall be able to come into this river to annoy them." (Poole)

d. The lame take the prey . . . the people who dwell in it will be forgiven their iniquity: When God saves, He does it in unlikely ways. It is an unexpected blessing that the lame take the prey. It is an unexpected blessing that people can be forgiven their iniquity. The majestic LORD brings unexpected blessing!

i. "They shall not only receive from me a glorious temporal deliverance; but, which is infinitely better, the pardon of all their sins, and all those spiritual and everlasting blessings which attend upon that mercy." (Poole)

© 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 33 (Chapter Introduction)

Overview

Isa 33:1, God’s judgments against the enemies of the church; Isa 33:13, The consternation of sinners, and privileges of the godly.

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 33 (Chapter Introduction)

CHAPTER 33

The destruction of the enemies of the church; who are derided, Isa 33:1-13 ; which terrifieth the sinners in Zion, Isa 33:14 . The safety and privileges of the godly, Isa 33:15-24 .

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 33 (Chapter Introduction)

(Isa 33:1-14) God's judgments against the enemies of his church.

(Isa 33:15-24) The happiness of his people.

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 33 (Chapter Introduction)

This chapter relates to the same events as the foregoing chapter, the distress of Judah and Jerusalem by Sennacherib's invasion and their deliverance out of that distress by the destruction of the Assyrian army. These are intermixed in the prophecy, in the way of a Pindaric. Observe, I. The great distress that Judah and Jerusalem should then be brought into (Isa 33:7-9). II. The particular frights which the sinners in Zion should then be in (Isa 33:13, Isa 33:14). III. The prayers of good people to God in this distress (Isa 33:2). IV. The holy security which they should enjoy in the midst of this trouble (Isa 33:15, Isa 33:16). V. The destruction of the army of the Assyrians (Isa 33:1-3), in which God would be greatly glorified (Isa 33:5, Isa 33:10-12). VI. The enriching of the Jews with the spoil of the Assyrian camp (Isa 33:4, Isa 33:23, Isa 33:24). VII. The happy settlement of Jerusalem, and the Jewish state, upon this. Religion shall be uppermost (Isa 33:6), and their civil state shall flourish (Isa 33:17-22). This was soon fulfilled, but is written for our learning.

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

Alexander, Joseph Addison. Commentary on the Prophecies of Isaiah. 1846, 1847. Revised ed. 2 vols. in 1. Grand Rapids: Zondervan Publishing House, 1971.

Allen, Kenneth W. "The Rebuilding and Destruction of Babylon." Bibliotheca Sacra 133:529 (January 1976):19-27.

Allis, Oswald T. The Unity of Isaiah: A Study in Prophecy. Reprint ed. Nutley, N.J.: Presbyterian and Reformed Publishing Co., 1974.

Archer, Gleason L., Jr. "Isaiah." In The Wycliffe Bible Commentary, pp. 605-54. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. A Survey of Old Testament Introduction. Chicago: Moody Press, 1964. Revised ed. 1974.

Baldwin, Joyce G. "Semah as a Technical Term in the Prophets." Vetus Testamentum 14 (1964):93-97.

Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Batto, Bernard F. "The Covenant of Peace: A Neglected ancient Near Eastern Motif." Catholic Biblical Quarterly 49 (1987):187-211.

Beecher, Willis J. "The Prophecy of the Virgin Mother." In Classical Evangelical Essays in Old Testament Interpretation, pp. 179-85. Compiled and edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

_____. "The Servant." In Classical Evangelical Essays in Old Testament Interpretation, pp. 187-204. Compiled and edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

Bergey, Ronald. "The Rhetorical Role of Reiteration in the Suffering Servant Poem (Isa 52:13-53:12)." Journal of the Evangelical Theological Society 40:2 (June 1997):177-88.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Bullock, C. Hassell. "Entrée to the Pentateuch Through the Prophets: A Hermeneutics of History." In Interpreting the Word of God: Festschrift in honor of Steven Barabas, pp. 60-77. Edited by Samuel J. Schultz and Morris A. Inch. Chicago: Moody Press, 1976.

Camus, Albert. The Plague. Translated by Stuart Gilbert. New York: Random House, The Modern Library, 1948.

Carroll, Robert P. "Twilight of Prophecy or Dawn of Apocalyptic?" Journal for the Study of the Old Testament 14 (1979):3-35.

Chisholm, Robert B., Jr. "Divine Hardening in the Old Testament." Bibliotheca Sacra 153:612 (October-December 1996):410-34.

_____. "A Theology of Isaiah." In A Biblical Theology of the Old Testament, pp. 305-40. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

_____. "Structure, Style, and the Prophetic Message: An Analysis of Isaiah 5:8-30." Bibliotheca Sacra 143:569 (January-March 1986):46-60.

Christensen, Duane L. "A New Israel: The Righteous from among All Nations." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 251-59. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Clines, David J. A. I, He, We and They: A Literary Approach to Isaiah 53. Journal for the Study of the Old Testament, Supplemantary Volume 1. Sheffield, Eng.: JSOT Press, 1976.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1951.

Cundall, Arthur E. Proverbs-Isaiah 1-39. London: Scripture Union, 1968.

Day, John N. "God and Leviathan in Isaiah 27:1." Bibliotheca Sacra 155:620 (October-December 1998):423-36.

Delitzsch, Franz. Biblical Commentary on the Prophecies of Isaiah. 3rd ed. Translated by James Martin. 1877. Reprint ed. 2 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Duhm, Berhard. Das Buch Jesaja. Handkommentar zum Alten Testament series. Göttingen, Germany: Vandenhoeck & Ruprecht, 1892.

Dyer, Charles H. The Rise of Babylon: Sign of the End Times. Wheaton: Tyndale House Publishers, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Everson, A. Joseph "The Days of Yahweh." Journal of Biblical Literature 93:3 (September 1974):329-37.

Feinberg, Charles Lee. "The Virgin Birth in the Old Testament and Isaiah 7:14." Bibliotheca Sacra 119:475 (July 1962):251-58.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968.

Fullerton, Kemper. "Isaiah's Earliest Prophecy against Ephraim." The American Journal of Semitic Languages 3:3 (1916):9-39.

Gileadi, Avraham. "The Davidic Covenant: A Theological Basis for Corporate Protection." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 157-63. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Grogan, Geoffrey W. "Isaiah." In Isaiah-Ezekiel. Vol. 6 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1986.

Guillaume, A. "Is 44:5 in the Light of the Elephantine Papyri." Expository Times 32 (1920-21):377-79.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Heater, Homer, Jr. "Do the Prophets Teach that Babylonia Will Be Rebuilt in the Eschaton?" Journal of the Evangelical Theological Society 41:1 (March 1998):23-43.

Hiebert, D. Edmond. Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Holmyard, Harold R., III. "Does Isaiah 33:23 Address Israel or Israel's Enemy?" Bibliotheca Sacra 152:607 (July-September 1995):273-78.

Jennings, F. C. Studies in Isaiah. New York: Loizeaux Brothers, Bible Truth Depot, n.d.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Otto. Isaiah 13-39. London: SCM, 1973.

Keown, Gerald. "A History of the Interpretation of Isaiah 14:12-15." Ph.D. dissertation, Southern Baptist Theological Seminary, 1979.

Kidner, F. Derek. "Isaiah." In The New Bible Commentary Revised, pp. 588-625. Edited by Donald Guthrie and J. Alec Motyer. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

Kline, Meredith G. "Death, Leviathan, and the Martyrs: Isaiah 24:1-27:1." In A Tribute to Gleason Archer, pp. 229-49. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Lang, G. H. Histories and Prophecies of Daniel. London: Oliphants, 1942.

Lichtheim, Miriam. Ancient Egyptian Literature. 3 vols. Berkeley: University of California, 1975-80.

Lindsey, F. Duane. "The Call of the Servant in Isaiah 42:1-9." Bibliotheca Sacra 139:553 (January-March 1982):12-31.

_____. "The Career of the Servant in Isaiah 52:13-53:12." Bibliotheca Sacra 139:556 (October-December 1982):312-29, and 140:557 (January-March 1983):21-39.

_____. "The Commission of the Servant in Isaiah 49:1-13." Bibliotheca Sacra 139:554 (April-June 1982):129-45.

_____. "The Commitment of the Servant in Isaiah 50:4-11." Bibliotheca Sacra 139:555 (July-September 1982):216-27.

MacRae, Allan A. "The Servant of the Lord in Isaiah." Bibliotheca Sacra 121:483 (July 1964):218-27.

Martin, Alfred. Isaiah: "The Salvation of Jehovah." Moody Colportage Library series. Chicago: Moody Press, 1956.

Martin, John A. "Isaiah." In The Bible Knowledge Commentary: Old Testament, pp. 1029-1121. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Merrill, Eugene H. Kingdom of Priests: A History of Old Testament Israel. Grand Rapids: Baker Book House, 1987.

_____. "Literary Genres in Isaiah 40-55." Bibliotheca Sacra 144:574 (April-June 1987):144-55.

_____. "Pilgrimage and Procession: Motifs of Israel's Return." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 261-72. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

_____. "Survey of a Century of Studies on Isaiah 40-55." Bibliotheca Sacra 144:573 (January-March 1987):24-43.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction and Commentary. Downers Grove, Ill.: InterVarsity Press, 1993.

Muilenberg, J. Isaiah 40-66. Nashville: Abingdon Press, 1956.

The New Bible Dictionary, 1962 ed. S.v. "Archaeology," by D. J. Wiseman, pp. 60-76.

Newsome, James D., Jr. ed. A Synoptic Hrmony of Samuel, Kings, and Chronicles with Related Passages from Psalms, Isaiah, Jeremiah, and Ezra. Grand Rapids: Baker Book House, 1986.

Niessen, Richard. "The Virginity of the almah in Isaiah 7:14." Bibliotheca Sacra 137:546 (April-June 1980):133-50.

Oswalt, John N. The Book of Isaiah, Chapters 1-39. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1986.

_____. The Book of Isaiah, Chapters 40-66. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1998.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pritchard, James B., ed. The Ancient Near East in Pictures. 2nd ed. Princeton: Princeton University Press, 1969.

_____, ed. Ancient Near Eastern Texts. 3rd ed. Princeton: Princeton University Press, 1969.

Reichenback, Bruce R. "By His Stripes We Are Healed.'" Journal of the Evangelical Theological Society 41:4 (December 1998):551-60.

Ringgren, Helmer. "Behold Your King Comes." Vetus Testamentum 24:2 (April 1974):207-11.

Robinson, George L. The Book of Isaiah. 1910. 2nd revised ed. Grand Rapids: Baker Book House, 1954.

Rowley, H. H. "The Servant of the Lord in the Light of Three Decades of Criticism." In The Servant of the Lord and other Essays on the Old Testament, pp. 3-60. N.c.: Lutterworth Press, 1952. Second edition, revised. Oxford: Basil Blackwell, 1965.

Sailhamer, John H. "Evidence from Isaiah 2." In A Case for Premillennialism: A New Consensus, pp. 79-102. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Schoors, A. I Am God Your Savior: A Form-Critical Study of the Main Genres in Is. XL--LV. Vetus Testamentum Supplement 24. Leiden: Brill, 1973.

Smith, George Adam. The Book of Isaiah. 2 vols. The Expositor's Bible series. London: Hodder and Stoughton, 1904.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

Strickland, Wayne G. "Isaiah, Jonah, and Religious Pluralism." Bibliotheca Sacra 153:609 (January-March 1996):24-33.

Stuart, Douglas K. "The Prophetic Ideal of Government in the Restoration Era." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 283-92. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

_____. The Mysterious Numbers of the Hebrew Kings. Rev. ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

von Rad, Gerhard. "The Origin of the Concept of the Day of Yahweh." Journal of Semitic Studies 4:2 (1959):97-108.

Walvoord, John F. Israel in Prophecy. Grand Rapids: Zondervan Publishing House,1962.

Ward, James M. "The Servant's Knowledge in Isaiah 40-55." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 121-36. Edited by John G. Gammie, et al. New York: Scholars Press, Union Theological Seminary, 1978.

Watts, John D. W. "Babylonian Idolatry in the Prophets As a False Socio-Economic System." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 115-22. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

_____. Isaiah 1-33. Word Biblical Commentary series. Waco, Tex.: Word Books, 1985.

_____. Isaiah 34-66. Word Biblical Commentary series. Waco, Tex.: Word Books, 1987.

Westermann, Claus. Isaiah 40-66. London: SCM, 1966.

Wolf, Herbert M. "The Relationship Between Isaiah's Final Servant Song (52:13-53:12) and Chapters 1-6." In A Tribute to Gleason Archer, pp. 251-59. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

_____. "A Solution to the Immanuel Prophecy in Isaiah 7:14-8:22." Journal of Biblical Literature 91 (1972):449-456.

Wood, Leon J. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Xenophon. Cyropaedia. 2 vols. With an English translation by Walter Miller. The Loeb Classical Library. London: William Heinemann Ltd., 1960.

Yates, Gary. "The Use of Isaiah 61:1 (and 58:6) in Luke 4:18-19." Exegesis and Exposition 2:1 (Summer 1987):13-27.

Young, Edward J. The Book of Isaiah. 3 vols. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965, 1969, 1972.

_____. My Servants the Prophets. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1952.

Youngblood, Ronald. "A Holistic Typology of Prophecy and Apocalyptic." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 213-21. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p23isa-2@

@pict rend=gs.pixel ent=p23isa-3@

@pict rend=gs.pixel ent=p23isa-4@

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 33 (Chapter Introduction)

INTRODUCTION TO ISAIAH 33

This chapter contains an account of God's judgments upon the enemies of his people, and of the peaceable, comfortable, and happy state of the church in the latter day. The judgment denounced, Isa 33:1 a prayer of the church for safety and protection, which it promises itself from what God had heretofore done, Isa 33:2 an answer to it, declaring the spoil of the enemy, and the happy times the people of God should enjoy through his appearance for them, Isa 33:4 though previous thereunto there would be very distressing ones, Isa 33:7 when the Lord resolves to arise and exert his power in the destruction of the people, who should be burnt up like stubble, thorns, and lime, Isa 33:10 persons far and near are called upon to take notice of this, Isa 33:13 which would issue in a different manner, in the surprise and terror of hypocrites, and in the safety and plenty of provisions for good men, who are described, Isa 33:14 and then follow promises to them, of seeing the King in his beauty, and beholding a distant country of reflecting on past terror with pleasure, being freed from it, and in no danger of a foreign enemy, Isa 33:17 and the chapter is concluded with a famous prophecy of the peace, prosperity, and safety of the church, and of the healthfulness of its inhabitants, under the protection of Christ, its King and Lawgiver, its enemies being also an easy prey to it, Isa 33:20.