Read-Post Through the Bible

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(1.) That God would appear against Jerusalem's enemies with the boldness of a lion over his prey, Isa_31:4. When the lion comes out to seize his prey a multitude of shepherds come out against him; for it becomes neighbours to help one another when persons or goods are in danger. These shepherds dare not come near the lion; all they can do is to make a noise, and with that they think to frighten him off. But does he regard it? No: he will not be afraid of their voice, nor abase himself so far as to be in the least moved by it either to quit his prey or to make any more haste than otherwise he would do in seizing it. Thus will the Lord of hosts come down to fight for Mount Zion, with such an unshaken undaunted resolution not to be moved by any opposition; and he will as easily and irresistibly destroy the Assyrian army as a lion tears a lamb in pieces. Whoever appear against God, they are but like a multitude of poor simple shepherds shouting at a lion, who scorns to take notice of them or so much as to alter his pace for them. Surely those that have such a protector need not go to Egypt for help. (2.) That God would appear for Jerusalem's friends with the tenderness of a bird over her young, Isa_31:5. God was ready to gather Jerusalem, as a hen gathers her brood under her wings (Mat_23:37); but those that trusted to the Egyptians would not be gathered. As birds flying to their nests with all possible speed, when they see them attacked, and fluttering about their nests with all possible concern, hovering over their young ones to protect them and drive away the assailants, with such compassion and affection will the Lord of hosts defend Jerusalem. As an eagle stirs up her young when they are in danger, takes them and bears them on her wings, so the Lord led Israel out of Egypt (Deu_32:11, Deu_32:12); and he has now the same tender concern for them that he had then, so that they need not flee into Egypt again for shelter. Defending, he will deliver it; he will so defend it as to secure the continuance of its safety, not defend it for a while and abandon it at last, but defend it so that it shall not fall into the enemies' hand. I will defend this city to save it, Isa_37:35. Passing over he will preserve it; the word for passing over is used in this sense only here and Exo_12:12, Exo_12:23, Exo_12:27, concerning the destroying angel's passing over the houses of the Israelites when he slew all the first-born of the Egyptians, to which story this passage refers. The Assyrian army was to be routed by a destroying angel, who should pass over Jerusalem, though that deserved to be destroyed, and draw his sword only against the besiegers. They shall be slain by the pestilence, but none of the besieged shall take the infection. Thus he will again pass over the houses of his people and secure them. — Henry 

Isa 31:6-9 

This explains the foregoing promise of the deliverance of Jerusalem; she shall be fitted for deliverance, and then it shall be wrought for her; for in that method God delivers.

I. Jerusalem shall be reformed, and so she shall be delivered from her enemies within her walls, Isa_31:6, Isa_31:7. Here is, 1. A gracious call to repentance. This was the Lord's voice crying in the city, the voice of the rod, the voice of the sword, and the voice of the prophets interpreting the judgment: “Turn you, O turn you now, from your evil ways, unto God, return to your allegiance to him from whom the children of Israel have deeply revolted, from whom you, O children of Israel! have revolted.” He reminds them of their birth and parentage, that they were children of Israel, and therefore under the highest obligations imaginable to the God of Israel, as an aggravation of their revolt from him and as an encouragement to them to return to him. “They have been backsliding children, yet children; therefore let them return, and their backslidings shall be healed. They have deeply revolted, with great address as they supposed (the revolters are profound, Hos_5:2); but the issue will prove that they have revolted dangerously. The stain of their sins has gone deeply into their nature, not to be easily got out, like the blackness of the Ethiopian. They have deeply corrupted themselves (Hos_9:9); they have sunk deep into misery, and cannot easily recover themselves; therefore you have need to hasten your return to God.” 2. A gracious promise of the good success of this call (Isa_31:7): In that day every man shall cast away his idols, in obedience to Hezekiah's orders, which, till they were alarmed by the Assyrian invasion, many refused to do. That is a happy fright which frightens us from our sins. (1.) It shall be a general reformation: every man shall cast away his own idols, shall begin with them before he undertakes to demolish other people's idols, which there will be no need of when every man reforms himself. (2.) It shall be a thorough reformation; for they shall part with their idolatry, their beloved sin, with their idols of silver and gold, their idols that they are most fond of. Many make an idol of their silver and gold, and by the love of that idol are drawn to revolt from God; but those that turn to God cast that away out of their hearts and will be ready to part with it when God calls. (3.) It shall be a reformation upon a right principle, a principle of piety, not of politics. They shall cast away their idols, because they have been unto them for a sin, an occasion of sin; therefore they will have nothing to do with them, though they had been the work of their own hands, and upon that account they had a particular fondness for them. Sin is the work of our own hands, but in working it we have been working our own ruin, and therefore we must cast it away; and those are strangely wedded to it who will not be prevailed upon to cast it away when they see that otherwise they themselves will be castaways. Some make this to be only a prediction that those who trust in idols, when they find they stand them in no stead, will cast them away in indignation. But it agrees so exactly with Isa_30:22 that I rather take it as a promise of a sincere reformation.

II. Jerusalem's besiegers shall be routed, and so she shall be delivered from the enemies about her walls. The former makes way for this. If a people return to God, they may leave it to him to plead their cause against their enemies. When they have cast away their idols, then shall the Assyrian fall, Isa_31:8, Isa_31:9. 1. The army of the Assyrians shall be laid dead upon the spot by the sword, not of a mighty man, nor of a mean man, not of any man at all, either Israelite or Egyptian, not forcibly by the sword of a mighty man nor surreptitiously by the sword of a mean man, but by the sword of an angel, who strikes more strongly than a mighty man and yet more secretly than a mean man, by the sword of the Lord, and his power and wrath in the hand of the angel. Thus the young men of the army shall melt, and be discomfited, and become tributaries to death. When God has work to do against the enemies of his church we expect it must be done by mighty men and mean men, officers and common soldiers; whereas God can, if he please, do it without either. He needs not armies of men who has legions of angels at command, Mat_26:53. 2. The king of Assyria shall flee for the same, shall flee from that invisible sword, hoping to get out of the reach of it; and he shall make the best of his way to his own dominions, shall pass over to some strong-hold of his own, for fear lest the Jews should pursue him now that his army was routed. Sennacherib had been very confident that he should make himself master of Jerusalem, and in the most insolent manner had set both God and Hezekiah at defiance; yet now he is made to tremble for fear of both. God can strike a terror into the proudest of men, and make the stoutest heart to tremble. See Job_18:11; Job_20:24. His princes that accompany him shall be afraid of the ensign, shall be in a continual fright at the remembrance of the ensign in the air, which perhaps the destroying angel displayed before he gave the fatal bow. Or they shall be afraid of every ensign they see, suspecting it is a party of the Jews pursuing them. The banner that God displays for the encouragement of his people (Psa_60:4) will be a terror to his and their enemies. Thus he cuts off the spirit of princes and is terrible to the kings of the earth. But who will do this? It is the Lord, whose fire is in Zion and his furnace in Jerusalem. (1.) Whose residence is there, and who there keeps house, as a man does where his fire and his oven are. It is the city of the great King, and let not the Assyrians think to turn him out of the possession of his own house. (2.) Who is there a consuming fire to all his enemies and will make them as a fiery oven in the day of his wrath, Psa_21:9. He is himself a wall of fire round about Jerusalem, so that whoever assaults her does so at his peril, Zec_2:5; Rev_11:5. (3.) Who has his altar there, on which the holy fire is continually kept burning and sacrifices are daily offered to his honour, and with which he is well pleased; and therefore he will defend this city, especially having an eye to the great sacrifice which was there also to be offered, of which all the sacrifices were types. If we keep up the fire of holy love and devotion in our hearts and houses, we may depend upon God to be a protection to us and them. — Henry 

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  (Isa 32)  "Behold, a king shall reign in righteousness, and princes shall rule in judgment. {2} And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land. {3} And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken. {4} The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly. {5} The vile person shall be no more called liberal, nor the churl said to be bountiful. {6} For the vile person will speak villany, and his heart will work iniquity, to practice hypocrisy, and to utter error against the LORD, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail. {7} The instruments also of the churl are evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right. {8} But the liberal deviseth liberal things; and by liberal things shall he stand.

{9} Rise up, ye women that are at ease; hear my voice, ye careless daughters; give ear unto my speech. {10} Many days and years shall ye be troubled, ye careless women: for the vintage shall fail, the gathering shall not come. {11} Tremble, ye women that are at ease; be troubled, ye careless ones: strip you, and make you bare, and gird sackcloth upon your loins. {12} They shall lament for the teats, for the pleasant fields, for the fruitful vine. {13} Upon the land of my people shall come up thorns and briers; yea, upon all the houses of joy in the joyous city: {14} Because the palaces shall be forsaken; the multitude of the city shall be left; the forts and towers shall be for dens for ever, a joy of wild asses, a pasture of flocks; {15} Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest. {16} Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field. {17} And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. {18} And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places; {19} When it shall hail, coming down on the forest; and the city shall be low in a low place. {20} Blessed are ye that sow beside all waters, that send forth thither the feet of the ox and the ass."

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Isaiah 32 - INTRODUCTION TO ISAIAH 32

This chapter contains a prophecy of the Messiah; for, however applicable it may be to Hezekiah, as a type of Christ, it only has its full accomplishment in him, and in his times; who is described as a righteous King, and as having just princes ruling under him, Isa_32:1 and as a very great blessing, protection, and comfort to his subjects, Isa_32:2 when follows a prediction of great light and knowledge that should be in his days, Isa_32:3 and of the vileness, hypocrisy, and covetousness of the Jews in his times, Isa_32:5 and of the destruction of their country, because of their sins, of which they seemed greatly insensible, and were unconcerned about it, and are therefore called upon to lament it, Isa_32:9 which should continue until there would be a very great effusion of the Spirit, as should make the world, comparable to a wilderness, fruitful in grace and good works; the consequence of which is great prosperity, peace, and safety, to the saints, Isa_32:15 and destruction to their enemies, particularly the city of Rome, Isa_32:19 and the chapter is concluded with the happiness of the Gospel ministration, and the success of it, Isa_32:20.  — Gill

Isaiah 32 - This chapter seems to be such a prophecy of the reign of Hezekiah as amounts to an abridgment of the history of it, and this with an eye to the kingdom of the Messiah, whose government was typified by the thrones of the house of David, for which reason he is so often called “the Son of David.” Here is,  I. A prophecy of that good work of reformation with which he should begin his reign, and the happy influence it should have upon the people, who had been wretchedly corrupted and debauched in the reign of his predecessor (Isa_32:1-8 ).  II. A prophecy of the great disturbance that would be given to the kingdom in the middle of his reign by the Assyrian invasion (Isa_32:9-14).  III. A promise of better times afterwards, towards the latter end of his reign, in respect both of piety and peace (Isa_32:15-20), which promise may be supposed to look as far forward as the days of the Messiah. — Henry 

Isa 32:1-8 
Christ our righteous King, and his true disciples, are evidently here intended. The consolations and graces of his Spirit are as rivers of water in this dry land; and as the overhanging rock affords refreshing shade and shelter to the weary traveller in the desert, so his power, truth, and love, yield the believer the only real protection and refreshment in the weary land through which he journeys to heaven. Christ bore the storm himself, to keep it off from us. To him let the trembling sinner flee for refuge; for he alone can protect and refresh us in every trial. See what pains sinners take in sin; they labour at it, their hearts are intent upon it, and with art they work iniquity; but this is our comfort, that they can do no more mischief than God permits. Let us seek to have our hearts more freed from selfishness. The liberal soul devises liberal things concerning God, and desires that He will grant wisdom and prudence, the comforts of his presence, the influence of his Spirit, and in due time the enjoyment of his glory. — MHCC

Isa 32:9-20 
When there was so much provocation given to the holy God, bad times might be expected. Alas! how many careless ones there are, who support self-indulgence by shameful niggardliness! We deserve to be deprived of the supports of life, when we make them the food of lusts. Let such tremble and be troubled. Blessed times shall be brought in by the pouring out of the Spirit from on high; then, and not till then, there will be good times. The present state of the Jews shall continue until a more abundant pouring out of the Spirit from on high. Peace and quietness shall be found in the way and work of righteousness. True satisfaction is to be had only in true religion. And real holiness is real happiness now, and shall be perfect happiness, that is, perfect holiness for ever. The good seed of the word shall be sown in all places, and be watered by Divine grace; and laborious, patient labourers shall be sent forth into God's husbandry. — MHCC

Isa 32:1-8 

We have here the description of a flourishing kingdom. “Blessed art thou, O land! when it is thus with thee, when kings, princes, and people, are in their places such as they should be.” It may be taken as a directory both to magistrates and subjects, what both ought to do, or as a panegyric to Hezekiah, who ruled well and saw something of the happy effects of his good government, and it was designed to make the people sensible how happy they were under his administration and how careful they should be to improve the advantages of it, and withal to direct them to look for the kingdom of Christ, and the times of reformation which that kingdom should introduce. It is here promised and prescribed, for the comfort of the church,

I. That magistrates should do their duty in their places, and the powers answer the great ends for which they were ordained of God, Isa_32:1, Isa_32:2. 1. There shall be a king and princes that shall reign and rule; for it cannot go well when there is no king in Israel. The princes must have a king, a monarch over them as supreme, in whom they may unite; and the king must have princes under him as officers, by whom he may act, 1Pe_2:13, 1Pe_2:14. They both shall know their place and fill it up. The king shall reign, and yet, without any diminution to his just prerogative, the princes shall rule in a lower sphere, and all for the public good. 2. They shall use their power according to law, and not against it. They shall reign in righteousness and in judgment, with wisdom and equity, protecting the good and punishing the bad; and those kings and princes Christ owns as reigning by him who decree justice, Pro_8:15. Such a King, such a Prince, Christ himself is; he reigns by rule, and in righteousness will he judge the world, Isa_9:7; Isa_11:4. 3. Thus they shall be great blessings to the people (Isa_32:2): A man, that man, that king that reigns in righteousness, shall be as a hiding-place. When princes are as they should be people are as they would be. (1.) They are sheltered and protected from many mischiefs. This good magistrate is a covert to the subject from the tempest of injury and violence; he defends the poor and fatherless, that they be not made a prey of by the mighty. Whither should oppressed innocency flee, when blasted by reproach or borne down by violence, but to the magistrate as its hiding-place? To him it appeals, and by him it is righted. (2.) They are refreshed and comforted with many blessings. This good magistrate gives such countenance to those that are poor and in distress, and such encouragement to every thing that is praiseworthy, that he is as rivers of water in a dry place, cooling and cherishing the earth and making it fruitful, and as the shadow of a great rock, under which a poor traveller may shelter himself from the scorching heat of the sun in a weary land. It is a great reviving to a good man, who makes conscience of doing his duty, in the midst of contempt and contradiction, at length to be backed, and favoured, and smiled upon in it by a good magistrate. All this, and much more, the man Christ Jesus is to all the willing faithful subjects of his kingdom. When the greatest evils befal us, not only the wind, but the tempest, when storms of guilt and wrath beset us and beat upon us, they drive us to Christ, and in him we are not only safe, but satisfied that we are so; in him we find rivers of water for those that hunger and thirst after righteousness, all the refreshment and comfort that a needy soul can desire, and the shadow, not of a tree, which sun or rain may beat through, but of a rock, of a great rock, which reaches a great way for the shelter of the traveller. Some observe here that as the covert, and the hiding-place, and the rock, do themselves receive the battering of the wind and storm, to save those from it that take shelter in them, so Christ bore the storm himself to keep it off from us.

II. That subjects should do their duty in their places.

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1. They shall be willing to be taught, and to understand things aright. They shall lay aside their prejudices against their rulers and teachers, and submit to the light and power of truth, Isa_32:3. When this blessed work of reformation is set on foot, and men do their parts towards it, God will not be wanting to do his: Then the eyes of those that see, of the prophets, the seers, shall not be dim; but God will bless them with visions, to be by them communicated to the people; and those that read the word written shall no longer have a veil upon their hearts, but shall see things clearly. Then the ears of those that hear the word preached shall hearken diligently and readily receive what they hear, and not be so dull of hearing as they have been. This shall be done by the grace of God, especially gospel-grace; for the hearing ear, and the seeing eyes, the Lord has made, has new-made, even both of them.

2. There shall be a wonderful change wrought in them by that which is taught them, Isa_32:4. (1.) They shall have a clear head, and be able to discern things that differ, and distinguish concerning them. The heart of those that were hasty and rash, and could not take time to digest and consider things, shall now be cured of their precipitation, and shall understand knowledge; for the Spirit of God will open their understanding. This blessed work Christ wrought in his disciples after his resurrection (Luk_24:45), as a specimen of what he would do for all his people, in giving them an understanding, 1Jo_5:20. The pious designs of good princes are likely to take effect when their subjects allow themselves liberty to consider, and to think, so freely as to take things right. (2.) They shall have a ready utterance: The tongue of the stammerers, that used to blunder whenever they spoke of the things of God, shall now be ready to speak plainly, as those that understand what they speak of, that believe, and therefore speak. There shall be a great increase of such clear, distinct, and methodical knowledge in the things of God, that those from whom one would not have expected it shall speak intelligently of these things, very much to the honour of God and the edification of others. Their hearts being full of this good matter, their tongues shall be as the pen of a ready writer, Psa_45:1.

3. The differences between good and evil, virtue and vice, shall be kept up, and no more confounded by those who put darkness for light and light for darkness (Isa_32:5): The vile shall no more be called liberal.

(1.) Bad men shall no more be preferred by the prince. When a king reigns in justice he will not put those in places of honour and power that are ill-natured, and of base and sordid spirits, and care not what injury or mischief they do so they may but compass their own ends. Such as vile persons (as Antiochus is called, Dan_11:21); when they are advanced they are called liberal and bountiful; they are called benefactors (Luk_22:25): but it shall not always be thus; when the world grows wiser men shall be preferred according to their merit, and honour (which was never thought seemly for a fool, Pro_26:1) shall no longer be thrown away upon such.

(2.) Bad men shall be no more had in reputation among the people, nor vice disguised with the colours of virtue. It shall no more be said to Nabal, Thou art Nadib (so the words are); such a covetous muck-worm as Nabal was, a fool but for his money, shall not be complimented with the title of a gentleman or a prince; nor shall they call a churl, that minds none but himself, does no good with what he has, but is an unprofitable burden of the earth, My lord; or, rather, they shall not say of him, He is rich; for so the word signifies. Those only are to be reckoned rich that are rich in good works; not those that have abundance, but those that use it well. In short, it is well with a people when men are generally valued by their virtue, and usefulness, and beneficence to mankind, and not by their wealth or titles of honour. Whether this was fulfilled in the reign of Hezekiah, and how far it refers to the kingdom of Christ (in which we are sure men are judged of by what they are, not by what they have, nor is any man's character mistaken), we will not say; but it prescribes an excellent rule both to prince and people, to respect men according to their personal merit. To enforce this rule, here is a description both of the vile person and of the liberal; and by it we shall see such a vast difference between them that we must quite forget ourselves if we pay that respect to the vile person and the churl which is due only to the liberal.

[1.] A vile person and a churl will do mischief, and the more if he be preferred and have power in his hand; his honours will make him worse and not better, Isa_32:6, Isa_32:7. See the character of these base ill-conditioned men. First, They are always plotting some unjust thing or other, designing ill either to particular persons or to the public, and contriving how to bring it about; and so many silly piques they have to gratify, and mean revenges, that there appears not in them the least spark of generosity. Their hearts will be still working some iniquity or other. Observe, There is the work of the heart, as well as the work of the hands. As thoughts are words to God, so designs are works in his account. See what pains sinners take in sin. They labour at it; their hearts are intent upon it, and with a great deal of art and application they work iniquity. They devise wicked devices with all the subtlety of the old serpent and a great deal of deliberation, which makes the sin exceedingly sinful; and the more there is of plot and management in a sin the more there is of Satan in it. Secondly, They carry on their plots by trick and dissimulation. When they are meditating iniquity, they practise hypocrisy, feign themselves just men, Luk_20:20. The most abominable mischiefs shall be disguised with the most plausible pretences of devotion to God, regard to man, and concern for some common good. Those are the vilest of men that intend the worst mischiefs when they speak fair. Thirdly, They speak villainy. When they are in a passion you will see what they are by the base ill language they give to those about them, which no way becomes men of rank and honour; or, in giving verdict or judgment, they villainously put false colours upon things, to pervert justice. Fourthly, They affront God, who is a righteous God and loves righteousness: They utter error against the Lord, and therein they practise profaneness; for so the word which we translate hypocrisy signifies. They give an unjust sentence, and then profanely make use of the name of God for the ratification of it; as if, because the judgment is God's (Deu_1:17), therefore their false and unjust judgment was his. This is uttering error against the Lord, under pretence of uttering truth and justice for him; and nothing can be more impudently done against God than to use his name to patronise wickedness. Fifthly, They abuse mankind, those particularly whom they are bound to protect and relieve. 1. Instead of supplying the wants of the poor, they impoverish them, they make empty the souls of the hungry; either taking away the food they have, or, which is almost equivalent, denying the supply which they want and which they have to give. And they cause the drink of the thirsty to fail; they cut off the relief they used to have, though they need it as much as ever. Those are vile persons indeed that rob the spital. 2. Instead of righting the poor, when they appeal to their judgment, they contrive to destroy the poor, to ruin them in their courts of judicature with lying words in favour of the rich, to whom they are plainly partial; yea, though the needy speak right, though the evidence be ever so full for them to make out the equity of their cause, it is the bribe that governs them, not the right. Sixthly, These churls and vile persons have always had instruments about them, that are ready to serve their villainous purposes: All their servants are wicked. There is no design so palpably unjust but there may be found those that would be employed as tools to put it in execution. The instruments of the churl are evil, and one cannot expect otherwise; but this is our comfort, that they can do no more mischief than God permits them.

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[2.] One that is truly liberal, and deserves the honour of being called so, makes it his business to do good to every body according as his sphere is, Isa_32:8. Observe, First, The care he takes, and the contrivances he has, to do good. He devises liberal things. As much as the churl or niggard projects how to save and lay up what he has for himself only, so much the good charitable man projects how to use and lay out what he has in the best manner for the good of others. Charity must be directed by wisdom, and liberal things done prudently and with device, that the good intention of them may be answered, that it may not be charity misplaced. The liberal man, when he has done all the liberal things that are in his own power, devises liberal things for others to do according to their power, and puts them upon doing them. Secondly, the comfort he takes, and the advantage he has, in doing good: By liberal things he shall stand, or be established. The providence of God will reward him for his liberality with a settled prosperity and an established reputation. The grace of God will give him abundance of satisfaction and confirmed peace in his own bosom. What disquiets others shall not disturb him; his heart is fixed. This is the recompence of charity, Psa_112:5, Psa_112:6. Some read it, The prince, or honourable man, will take honourable courses; and by such honourable or ingenuous courses he shall stand or be established. It is well with a land when the honourable of it are indeed men of honour and scorn to do a base thing, when its king is thus the son of nobles. — Henry 

Isa 32:9-20 

In these verses we have God rising up to judgment against the vile persons, to punish them for their villainy; but at length returning in mercy to the liberal, to reward them for their liberality.

I. When there was so great a corruption of manners, and so much provocation given to the holy God, bad times might well be expected, and here is a warning given of such times coming. The alarm is sounded to the women that were at ease (Isa_32:9) and the careless daughters, to feed whose pride, vanity, and luxury, their husbands and fathers were tempted to starve the poor. Let them hear what the prophet has to say to them in God's name: “Rise up, and hear with reverence and attention.”

1. Let them know that God was about to bring wasting desolating judgments upon the land in which they lived in pleasure and were wanton. This seems to refer primarily to the desolations made by Sennacherib's army when he seized all the fenced cities of Judah: but then those words, many days and years, must be rendered (as the margin reads them) days above a year, that is, something above a year shall this havock be in the making: so long it was from the first entrance of that army into the land of Judah to the overthrow of it. But it is applicable to the wretched disappointment which those will certainly meet with, first or last, that set their hearts upon the world and place their happiness in it: You shall be troubled, you careless women. It will not secure us from trouble to cast away care when we are at ease; nay, to those who affect to live carelessly even little troubles will be great vexations and press hard upon them. They were careless and at ease because they had money enough and mirth enough; but the prophet here tells them, (1.) That the country whence they had their tents and dainties should shortly be laid waste: “The vintage shall fail; and then what will you do for wine to make merry with? The gathering of fruit shall not come, for there shall be none to be gathered, and you will find the want of them, Isa_32:10. You will want the teats, the good milk from the cows, the pleasant fields and their productions:” the useful fields that are serviceable to human life are the pleasant ones. “You will want the fruitful vine, and the grapes it used to yield you.” The abuse of plenty is justly punished with scarcity; and those deserve to be deprived of the supports of life who make them the food and fuel of lust and prepare them for Baal. (2.) That the cities too, the cities of Judah, where they lived at ease, spent their rents, and made themselves merry with their dainties, should be laid waste (Isa_32:13, Isa_32:14): Briers and thorns, the fruits of sin and the curse, shall come up, not only upon the land of my people, which shall lie uncultivated, but upon all the houses of joy - the play-houses, the gaming-houses, the taverns - in the joyous cities. When a foreign army was ravaging the country the houses of joy, no doubt, became houses of mourning; then the palaces, or noblemen's houses, were forsaken by their owners, who perhaps fled to Egypt for refuge; the multitude of the city were left by their leaders to shift for themselves. Then the stately houses shall be for dens for ever, which had been as forts and towers for strength and magnificence. They shall be abandoned; the owners shall never return to them; every body shall look upon them to be like Jericho, an anathema; so that, even when peace returns, they shall not be rebuilt, but shall be thrown to the waste: A joy of wild asses and a pasture of flocks. Thus is many a house brought to ruin by sin. Jam seges est ubi Troja fuit - Corn grows on the site of Troy.

2. In the foresight of this let them tremble and be troubled, strip themselves, and gird sackcloth upon their loins, Isa_32:11. This intimates not only that when the calamity comes they shall thus be made to tremble and be forced to strip themselves, that then God's judgments would strip them and make them bare, but, (1.) That the best prevention of the trouble would be to repent and humble themselves for their sin, and lie in the dust before God in true remorse and godly sorrow, which would be the lengthening out of their tranquillity. This is meeting God in the way of his judgments, and saving a correction by correcting our own mistakes. Those only shall break that will not bend. (2.) That the best preparation for the trouble would be to deny themselves and live a life of mortification, and to sit loose to all the delights of sense. Those that have already by a holy contempt of this world stripped themselves can easily bear to be stripped when trouble and death come.

II. While there was still a remnant that kept their integrity they had reason to hope for good times at length and such times the prophet here gives them a pleasant prospect of. Such times they saw in the latter end of the reign of Hezekiah; but the prophecy may well be supposed to look further, to the days of the Messiah, who is King of righteousness and King of peace, and to whom all the prophets bear witness. Now observe,

1. How those blessed times shall be introduced-by the pouring out of the Spirit from on high (Isa_32:15), which speaks not only of the good-will of God towards us, but the good work of God in us; for then, and not till then, there will be good times, when God by his grace gives men good hearts; and therefore God's giving his Holy Spirit to those that ask him is in effect his giving them all good things, as appears by comparing Luk_11:13 with Mat_7:11. This is the great thing that God's people comfort themselves with the hopes of, that the Spirit shall be poured out upon them, that there shall be a more plentiful effusion of the Spirit of grace than formerly, according as the necessity of the church, in its desolate estate, calls for. This comes from on high, and therefore they look up to their Father in heaven for it. When God designs favours for his church he pours out his Spirit, both to prepare his people to receive his favours and to qualify and give success to those whom he designs to employ as instruments of his favour; for their endeavours to repair the desolations of the church are all fruitless until the Spirit be poured out upon them and then the work is done suddenly. The kingdom of the Messiah was brought in, and set up, by the pouring out of the Spirit (Acts 2), and so it is still kept up, and will be to the end.

2. What a wonderfully happy change shall then be made. That which was a wilderness, dry and barren, shall become a fruitful field, and that which we now reckon a fruitful field, in comparison with what it shall be then, shall be counted for a forest. Then shall the earth yield her increase. It is promised that in the days of the Messiah the fruit of the earth shall shake like Lebanon, Psa_72:16. Some apply this to the admission of the Gentiles into the gospel church (which made the wilderness a fruitful field), and the rejection and exclusion of the Jews, which made that a forest which had been a fruitful field. On the Gentiles was poured out a spirit of life, but on the Jews a spirit of slumber. See what is the evidence and effect of the pouring out of the Spirit upon any soul; it is thereby made fruitful, and has its fruit unto holiness. Three things go to make these times happy: -

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(1.) Judgment and righteousness, Isa_32:16. When the Spirit is poured out upon a land, then judgment shall dwell in the wilderness and turn it into a fruitful field, and righteousness shall remain in the fruitful field and make it yet more fruitful. Ministers shall expound the law and magistrates execute it, and both so judiciously and faithfully that by both the bad shall be made good and the good made better. Among all sorts of people, the poor and low and unlearned, that are neglected as the wilderness, and the rich and great and learned, that are valued as the fruitful field, there shall be right thoughts of things, good principles commanding, and conscience made of good and evil, sin and duty. Or in all parts of the land, both champaign and enclosed, country and city, the ruder parts and those that are more cultivated and refined, justice shall be duly administered. The law of Christ introduces a judgment or rule by which we must be governed, and the gospel of Christ a righteousness by which we must be saved; and, wherever the Spirit is poured out, both these dwell and remain as an everlasting righteousness.

(2.) Peace and quietness, Isa_32:17, Isa_32:18. The peace here promised is of two kinds: -

[1.] Inward peace, Isa_32:17. This follows upon the indwelling of righteousness, Isa_32:16. Those in whom that work is wrought shall experience this blessed product of it. It is itself peace, and the effect of it is quietness and assurance for ever, that is, a holy serenity and security of mind, by which the soul enjoys itself and enjoys its God, and it is not in the power of this world to disturb it in those enjoyments. Note, Peace, and quietness, and everlasting assurance may be expected, and shall be found, in the way and work of righteousness. True satisfaction is to be had only in true religion, and there it is to be had without fail. Those are the quiet and peaceable lives that are spent in all godliness and honesty, 1Ti_2:2. First, Even the work of righteousness shall be peace. In the doing of our duty we shall find abundance of true pleasure, a present great reward of obedience in obedience. Though the work of righteousness may be toilsome and costly, and expose us to contempt, yet it is peace, such peace as is sufficient to bear our charges. Secondly, The effect of righteousness shall be quietness and assurance, not only to the end of time, of our time, and in the end, but to the endless ages of eternity. Real holiness is real happiness now and shall be perfect happiness, that is, perfect holiness, for ever.

[2.] Outward peace, Isa_32:18. It is a great mercy when those who by the grace of God have quiet and peaceable spirits are by the providence of God made to dwell in quiet and peaceable habitations, not disturbed in their houses or solemn assemblies. When the terror of Sennacherib's invasion was over, the people, no doubt, were more sensible than ever of the mercy of a quiet habitation, not disturbed with the alarms of war. Let every family study to keep itself quiet from strifes and jars within, not two against three and three against two in the house, and then put itself under God's protection to dwell safely, and to be quiet from the fear of evil without. Jerusalem shall be a peaceable habitation; compare Isa_33:20. Even when it shall hail, and there shall be a violent battering storm coming down on the forest that lies bleak, then shall Jerusalem be a quiet resting-place, for the city shall be low in a low place, under the wind, not exposed (as those cities are that stand high) to the fury of the storm, but sheltered by the mountains that are round about Jerusalem, Psa_125:2. The high forts and towers are brought down (Isa_32:14), but the city that lies low shall be a quiet resting-place. Those are most safe, and may dwell most at ease, that are humble, and are willing to dwell low, Isa_32:19. Those that would dwell in a peaceable habitation must be willing to dwell low, and in a low place. Some think here is an allusion to the preservation of the land of Goshen from the plague of hail, which made great destruction in the land of Egypt.

(3.) Plenty and abundance. There shall be such good crops gathered in every where, and every year, that the husbandmen shall be commended, and though happy, who sow beside all water (Isa_32:20), who sow all the grounds that are fit for seedness, who cast their bread, or bread-corn, upon the water, Ecc_11:1. God will give the increase, but then the husbandman must be industrious, and mind his business, and sow beside all waters; and, if he do this, the corn shall come up so thick and rank that he shall turn in his cattle, even the ox and the ass, to eat the tops of it and keep it under. This is applicable, [1.] To the preaching of the word. Some think it points at the ministry of the apostles, who, as husbandmen, went forth to sow their seed (Mat_13:3); they sowed beside all waters; they preached the gospel wherever they came. Waters signify people, and they preached to multitudes. Wherever they found men's hearts softened, and moistened, and disposed to receive the word, they cast in the good seed. And whereas, by the law of Moses, the Jews were forbidden to plough with an ox and an ass together (Deu_22:10), which intimated that Jews and Gentiles should not intermix, now that distinction shall be taken away, and both the ox and the ass, both Jews and Gentiles, shall be employed in, and enjoy the benefit of, the gospel husbandry. [2.] To works of charity. When God sends these happy times blessed are those that improve them in doing good with what they have, that sow beside all waters, that embrace all opportunities of relieving the necessitous; for in due season they shall reap. — Henry 

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  (Isa 33)  "Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee. {2} O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble. {3} At the noise of the tumult the people fled; at the lifting up of thyself the nations were scattered. {4} And your spoil shall be gathered like the gathering of the caterpillar: as the running to and fro of locusts shall he run upon them. {5} The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness. {6} And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the LORD is his treasure. {7} Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly. {8} The highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man. {9} The earth mourneth and languisheth: Lebanon is ashamed and hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off their fruits.

{10} Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself. {11} Ye shall conceive chaff, ye shall bring forth stubble: your breath, as fire, shall devour you. {12} And the people shall be as the burnings of lime: as thorns cut up shall they be burned in the fire. {13} Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might. {14} The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? {15} He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; {16} He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure. {17} Thine eyes shall see the king in his beauty: they shall behold the land that is very far off. {18} Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers? {19} Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand. {20} Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. {21} But there the glorious LORD will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby. {22} For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us. {23} Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey. {24} And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity."

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Isaiah 33 - This chapter comprises a new and distinct prophecy, though manifestly relating to the same general subject as the preceding. In Isa_33:19 of the previous chapter, the prophet had foretold the destruction of the army of Sennacherib and this chapter is designed still further to set forth the circumstances and the effects of that destruction. That it refers to Sennacherib is apparent front the whole structure of the prophecy. So it is understood by Lowth, Rosenmuller, Grotius, and Calvin, though Vitringa supposes that it refers to the destruction of the Syrians, instead of the Assyrians, and particularly after the time, and for the crimes of Antiochus Epiphanes. All the circumstances, as well as the connection, however, agree with the invasion by Sennacherib, and agree far better with that than either with the destruction of Babylon, or the judgments that came upon the Syrians. The design of the prophecy is to assure the Jews that their nation and city would be safe notwithstanding the invasion of the Assyrian, and that Yahweh would be to them a source of constant protection and consolation Isa_33:21. The object of the prophecy, therefore, is to comfort them in this threatened invasion, and to lead them to look up to God.

The prophecy, or poem, is one of uncommon beauty in its structure, and is especially elegant in its expressions. It abounds, indeed, in transitions; but they are easily seen, and can be distinctly marked. The structure and design of the poem may be seen in the following analysis:

I. Woe is denounced against the Assyrian; who had invaded Judea without provocation, and who was spreading desolation over a nation that had not injured him Isa_33:1. This contains the general scope and purport of the chapter.
II. The Jews are introduced Isa_33:2 as offering up supplications to Yahweh in view of the threatened invasion, and beseeching him to be mercifull to them, and expressing their confidence in him.
III. God himself is introduced declaring the overthrow of Sennacherib Isa_33:3-4. This he represents Isa_33:3 under the image of the people - that is, the people in his army - fleeing at the noise of the tumult caused by the desolating tempest that should sweep them away, and at the act of God’s lilting up himself to scatter the nations.

IV. A chorus of Jews is introduced Isa_33:5-6 extolling the greatness and mercy of God Isa_33:5; and also celebrating the wisdom and piety of Hezekiah, who had put his confidence in God Isa_33:6.
V. In Isa_33:7-9, the despair and alarm of the Jews are described on the approach of Sennacherib. This is exhibited in the following manner:

1. The messengers whom Hezekiah had sent to Sennacherib with three hundred talents of silver and thirty talents of gold, to propitiate his favor 2Ki_18:14-16, return without success and weeping bitterly Isa_33:7.
2. The desolation is described that attended the march of Sennacherib - a desolation that extended to the highways, the cities, and to the most beautiful and fertile places, represented by hewing down Lebanon, and turning Cannel into a wilderness, Isa_33:8-9).

VI. God is now introduced Isa_33:10-13 as saying that he would take the work of the destruction of the Assyrian into his own hand, and showing that he would be himself exalted Isa_33:10; that he would disappoint their expectations Isa_33:11; that they should be totally destroyed as if by fire Isa_33:12, and calling on the nations near and remote to hear what he had done Isa_33:13.

VII. The various effects of the invasion on the inhabitants of Jerusalem are described Isa_33:14-19.
1. The effect on the hypocrites, producing consternation and alarm of the highest degree Isa_33:14.
2. This is finely contrasted with the confidence and security of the righteous in that time. They would confide in God Isa_33:15-16; they would see the king in his beauty Isa_33:17; and they would see their foe completely destroyed Isa_33:18-19.

VIII. The whole account is closed with a statement of the fact that Jerusalem was safe, and that the enemy would be completely destroyed Isa_33:20-24. — Barnes   

Isaiah 33 - 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. — Henry 

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. — MHCC

Isa 33:15-24 

The true believer watches against all occasions of sin. The Divine power will keep him safe, and his faith in that power will keep him easy. He shall want nothing needful for him. Every blessing of salvation is freely bestowed on all that ask with humble, believing prayer; and the believer is safe in time and for ever. Those that walk uprightly shall not only have bread given, and their water sure, but they shall, by faith, see the King of kings in his beauty, the beauty of holiness. The remembrance of the terror they were in, shall add to the pleasure of their deliverance. It is desirable to be quiet in our own houses, but much more so to be quiet in God's house; and in every age Christ will have a seed to serve him. Jerusalem had no large river running by it, but the presence and power of God make up all wants. We have all in God, all we need, or can desire. By faith we take Christ for our Prince and Saviour; he reigns over his redeemed people. All that refuse to have Him to reign over them, make shipwreck of their souls. Sickness is taken away in mercy, when the fruit of it is the taking away of sin. If iniquity be taken away, we have little reason to complain of outward affliction. This last verse leads our thoughts, not only to the most glorious state of the gospel church on earth, but to heaven, where no sickness or trouble can enter. He that blotteth out our transgressions, will heal our souls. — MHCC

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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.

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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. — Henry 

Isa 33:13-24 

Here is a preface that commands attention; and it is fit that all should attend, both near and afar off, to what God says and does (Isa_33:13): Hear, you that are afar off, whether in place or time. Let distant regions and future ages hear what God has done. They do so; they will do so from the scripture, with as much assurance as those that were near, the neighbouring nations and those that lived at that time. But whoever hears what God has done, whether near or afar off, let them acknowledge his might, that it is irresistible, and that he can do every thing. Those are very stupid who hear what God has done and yet will not acknowledge his might. Now what is it that God has done which we must take notice of, and in which we must acknowledge his might?

I. He has struck a terror upon the sinners in Zion (Isa_33:14): Fearfulness has surprised the hypocrites. There are sinners in Zion, hypocrites, that enjoy Zion's privileges and concur in Zion's services, but their hearts are not right in the sight of God; they keep up secret haunts of sin under the cloak of a visible profession, which convicts them of hypocrisy. Sinners in Zion will have a great deal to answer for above other sinners; and their place in Zion will be so far from being their security that it will aggravate both their sin and their punishment. Now those sinners in Zion, though always subject to secret frights and terrors, were struck with a more than ordinary consternation from the convictions of their own consciences. 1. When they saw the Assyrian army besieging Jerusalem, and ready to set fire to it and lay it in ashes, and burn the wasps in the nest. Finding they could not make their escape to Egypt, as some had done, and distrusting the promises God had made by his prophets that he would deliver them, they were at their wits' end, and ran about like men distracted, crying, “Who among us shall dwell with devouring fire? Let us therefore abandon the city, and shift for ourselves elsewhere; one had as good live in everlasting burnings as live here.” Who will stand up for us against this devouring fire? so some read it. See here how the sinners in Zion are affected when the judgments of God are abroad; while they were only threatened they slighted them and made nothing of them; but, when they come to be executed, they run into the other extreme, then they magnify them, and make the worst of them; they call them devouring fire and everlasting burnings, and despair of relief and succour. Those that rebel against the commands of the word cannot take the comforts of it in a time of need. Or, rather, 2. When they saw the Assyrian army destroyed; for the destruction of that is the fire spoken of immediately before, Isa_33:11, Isa_33:2. When the sinners in Zion saw what dreadful execution the wrath of God made they were in a great fright, being conscious to themselves that they had provoked this God by their secretly worshipping other gods; and therefore they cry out, Who among us shall dwell with this devouring fire, before which so vast an army is as thorns? Who among us shall dwell with these everlasting burnings, which have made the Assyrians as the burnings of lime? Isa_33:12. Thus they said, or should have said. Note, God's judgments upon the enemies of Zion should strike a terror upon the sinners in Zion, nay, David himself trembles at them, Psa_119:120. God himself is this devouring fire, Heb_12:29. Who is able to stand before him? 1Sa_6:20. His wrath will burn those everlastingly that have made themselves fuel for it. It is a fire that shall never be quenched, nor will ever go out of itself; for it is the wrath of an everlasting God preying upon the conscience of an immortal soul. Nor can the most daring sinners bear up against it, so as to bear either the execution of it or the fearful expectation of it. Let this awaken us all to flee from the wrath to come, by fleeing to Christ as our refuge.

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II. He has graciously provided for the security of his people that trust in him: Hear this, and acknowledge his power in making those that walk righteously, and speak uprightly, to dwell on high, Isa_33:15, Isa_33:16. We have here,

1. The good man's character, which he preserves even in times of common iniquity, in divers instances. (1.) He walks righteously. In the whole course of his conversation he acts by rules of equity, and makes conscience of rendering to all their due, to God his due, as well as to men theirs. His walk is righteousness itself; he would not for a world wilfully do an unjust thing. (2.) He speaks uprightly, uprightnesses (so the word is); he speaks what is true and right, and with an honest intention. He cannot think one thing and speak another, nor look one way and row another. His word is to him as sacred as his oath, and is not yea and nay. (3.) He is so far from coveting ill-gotten gain that he despises it. He thinks it a mean and sordid thing, and unbecoming a man of honour, to enrich himself by any hardship put upon his neighbour. He scorns to do a wrong thing, nay, to do a severe thing, though he might get by it. He does not over-value gain itself, and therefore easily abhors the gain that is not honestly come by. (4.) If he have a bribe at any time thrust into his hand, to pervert justice, he shakes his hands from holding it, with the utmost detestation, taking it as an affront to have it offered him. (5.) He stops his ears from hearing any thing that tends to cruelty or bloodshed, or any suggestions stirring him up to revenge, Job_31:31. He turns a deaf ear to those that delight in war and entice him to cast in his lot among them, Pro_1:14, Pro_1:16. (6.) He shuts his eyes from seeing evil. He has such an abhorrence of sin that he cannot bear to see others commit it, and does himself watch against all the occasions of it. Those that would preserve the purity of their souls must keep a strict guard upon the senses of their bodies, must stop their ears to temptations, and turn away their eyes from beholding vanity.

2. The good man's comfort, which he may preserve even in times of common calamity, Isa_33:16. (1.) He shall be safe; he shall escape the devouring fire and the everlasting burnings; he shall have access to, and communion with, that God who is a devouring fire, but shall be to him a rejoicing light. And, as to present troubles, he shall dwell on high, out of the reach of them, nay, out of the hearing of the noise of them; he shall not be really harmed by them, nay, he shall not be greatly frightened at them: The floods of great waters shall not come nigh him; or, if they should attack him, his place of defence shall be the munitions of rocks, strong and impregnable, fortified by nature as well as art. The divine power will keep him safe, and his faith in that power will keep him easy. God, the rock of ages, will be his high tower. (2.) He shall be supplied; he shall want nothing that is necessary for him: Bread shall be given him, even when the siege is straitest and provisions are cut off; and his waters shall be sure, that is, he shall be sure of the continuance of them, so that he shall not drink his water by measure and with astonishment. Those that fear the Lord shall not want any thing that is good for them.

III. He will protect Jerusalem, and deliver it out of the hands of the invaders. This storm that threatened them should blow over, and they should enjoy a prosperous state again. Many instances are here given of this prosperity.

1. Hezekiah shall put off his sackcloth and all the sadness of his countenance, and shall appear publicly in his beauty, in his royal robes and with a pleasing aspect (Isa_33:17), to the great joy of all his loving subjects. Those that walk uprightly shall not only have bread given them, and their water sure, but they shall with an eye of faith see the King of kings in his beauty, the beauty of holiness, and that beauty shall be upon them.

2. The siege being raised, by which they were kept close within the walls of Jerusalem, they shall now be at liberty to go abroad upon business or pleasure without danger of falling into the enemies' hand: They shall behold the land that is very far off; they shall visit the utmost corners of the nation, and take a prospect of the adjacent countries, which will be the more pleasant after so long a confinement. Thus believers behold the heavenly Canaan, that land that is very far off, and comfort themselves with the prospect of it in evil times.

3. The remembrance of the fright they were in shall add to the pleasure of their deliverance (Isa_33:18 ): Thy heart shall meditate terror, meditate it with pleasure when it is over. Thou shalt think thou still hearest the alarm in thy ears, when all the cry was, “Arm, arm, arm! every man to his post. Where is the scribe or secretary of war? Let him appear to draw up the muster-roll. Where is the receiver and pay-master of the army? Let him see what he had in bank, to defray the charge of a defence. Where is he that counted the towers? Let him bring in the account of them, that care may be taken to put a competent number of men in each.” Or these words may be taken as Jerusalem's triumph over the vanquished army of the Assyrians, and the rather because the apostle alludes to them in his triumphs over the learning of this world, when it was baffled by the gospel of Christ, 1Co_1:20. The virgin, the daughter of Zion, despises all their military preparations. Where is the scribe or muster-master of the Assyrian army? Where is their weigher (or treasurer), and where are their engineers that counted the towers? They are all either dead or fled. There is an end of them.

4. They shall no more be terrified with the sight of the Assyrians, who were a fierce people naturally, and were particularly fierce against the people of the Jews, and were of a strange language, that could understand neither their petitions nor their complaints, and therefore had a pretence for being deaf to them, nor could themselves be understood: “They are of a deeper speech than thou canst perceive, which will make them the more formidable, Isa_33:19. Thy eyes shall no more see them thus fierce, but their countenances changed when they shall all become dead corpses.”

5. They shall no more be under apprehensions of the danger of Jerusalem-Zion, and the temple there (Isa_33:20): “Look upon Zion, the city of our solemnities, the city where our solemn sacred feasts are kept, where we used to meet to worship God in religious assemblies.” The good people among them, in the time of their distress, were most in pain for Zion upon this account, that it was the city of their solemnities, that the conquerors would burn their temple and they should not have that to keep their solemn feasts in any more. In times of public danger our concern should be most about our religion, and the cities of our solemnities should be dearer to us than either our strong cities or our store-cities. It is with an eye to this that God will work deliverance for Jerusalem, because it is the city of religious solemnities: let those be conscientiously kept up, as the glory of a people, and we may depend upon God to create a defence upon that glory. Two things are here promised to Jerusalem: - (1.) A well-grounded security. It shall be a quiet habitation for the people of God; they shall not be molested and disturbed, as they have been, by the alarms of the sword either of war or persecution, Isa_29:20. It shall be a quiet habitation, as it is the city of our solemnities. It is desirable to be quiet in our own houses, but much more so to be quiet in God's house and have none to make us afraid there. Thus it shall be with Jerusalem; and the eyes shall see it, which will be a great satisfaction to a good man, Psa_128:5, Psa_128:6. “Thou shalt see the good of Jerusalem, and peace upon Israel; thou shalt live to see it and share in it.” (2.) An unmoved stability. Jerusalem, the city of our solemnities, is indeed but a tabernacle, in comparison with the New Jerusalem. The present manifestations of the divine glory and grace are nothing in comparison with those that are reserved for the future state. But it is such a tabernacle as shall not be taken down. After this trouble is over Jerusalem shall long enjoy a confirmed peace; and her sacred privileges, which are the stakes and cords of her tabernacle, shall not be removed from her, nor any disturbance given to the course and circle of her religious services. God's church on earth is a tabernacle, which, though it may be shifted from one place to another, shall not be taken down while the world stands; for in every age Christ will have a seed to serve him. The promises of the covenant are its stakes, which shall never be removed, and the ordinances and institutions of the gospel are its cords, which shall never be broken. They are things which cannot be shaken, though heaven and earth be, but shall remain.

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6. God himself will be their protector and Saviour, Isa_33:21, Isa_33:22. This the principal ground of their confidence: “He that is himself the glorious Lord will display his glory for us and be a glory to us, such as shall eclipse the rival-glory of the enemy.” God, in being a gracious Lord, is a glorious Lord; for his goodness is his glory. God will be the Saviour of Jerusalem and her glorious Lord, (1.) As a guard against their adversaries abroad. He will be a place of broad rivers and streams. Jerusalem had no considerable river running by it, as most great cities have, nothing but the brook Kidron, and so wanted one of the best natural fortifications, as well as one of the greatest advantages for trade and commerce, and upon this account their enemies despised them and doubted not but to make an easy prey of them; but the presence and power of God are sufficient at any time to make up to us the deficiencies of the creature and of its strength and beauty. We have all in God, all we need or can desire. Many external advantages Jerusalem has not which other places have, but in God there is more than an equivalent. But, if there be broad rivers and streams about Jerusalem, may not these yield an easy access to the fleet of an invader? No; these are rivers and streams in which shall go no galley with oars, no man of war or gallant ship. If God himself be the river, it must needs be inaccessible to the enemy; they can neither find nor force their way by it. (2.) As a guide to their affairs at home: “For the Lord is our Judge, to whom we are accountable, to whose judgment we refer ourselves, by whose judgment we abide, and who therefore (we hope) will judge for us. He is our lawgiver; his word is a law to us, and to him every thought within us is brought into obedience. He is our King, to whom we pay homage and tribute, and an inviolable allegiance, and therefore he will save us.” For, as protection draws allegiance, so allegiance may expect protection, and shall have it with God. By faith we take Christ for our prince and Saviour, and as such depend upon him and devote ourselves to him. Observe with what an air of triumph, and with what an emphasis laid upon the glorious name of God, they comfort themselves with this: Jehovah is our Judge, Jehovah is our Lawgiver, Jehovah is our King, who, being self-existent, is self-sufficient, and all-sufficient to us.

7. The enemies shall be quite infatuated, and all their powers and projects broken, like a ship at sea in stress of weather, that cannot ride out the storm, but having her tackle torn, her masts split, and nothing wherewith to repair them, is given up for a wreck, Isa_33:23. The tacklings of the Assyrian are loosed; they are like a ship whose tacklings are loose, or forsaken by the ship's crew, when they give it over for lost, finding that they cannot strengthen the mast, but it will come down. They thought themselves sure of Jerusalem; but when they were just entering the port as it were, and though all was their own, they were quite becalmed, and could not spread their sail, but lay wind-bound till God poured the fury of his wrath upon them. The enemies of God's church are often disarmed and unrigged when they think they have almost gained their point.

8. The wealth of their camp shall be a rich booty for the Jews: Then is the prey of a great spoil divided. When the greater part were slain the rest fled in confusion, and with such precipitation that (like the Syrians) they left their tents as they were, so that all the treasure in them fell into the hands of the besieged; and even the lame take the prey. Those that tarried at home did divide the spoil. It was so easy to come at that not only the strong man might make himself master of it, but even the lame man, whose hands were lame, that he could not fight, and his feet, that he could not pursue. As the victory shall cost them no peril, so the prey shall cost them no toil. And there was such abundance of it that when those who were forward, and came first, had carried off as much as they would, even the lame, who came late, found sufficient. Thus God brought good out of evil, and not only delivered Jerusalem, but enriched it, and abundantly recompensed the losses they had sustained. Thus comfortably and well do the frights and distresses of the people of God often end.
9. Both sickness and sin shall be taken away; and then sickness is taken away in mercy when this is all the fruit of it, and the recovery from it, even the taking away of sin. (1.) The inhabitant shall not say, I am sick. As the lame shall take the prey, so shall the sick, notwithstanding their weakness, make a shift to get to the abandoned camp and seize something for themselves; or there shall be such a universal transport of joy upon this occasion that even the sick shall, for the present, forget their sickness and the sorrows of it, and join with the public in its rejoicings; the deliverance of their city shall be their cure. Or it intimates that, whereas infectious diseases are commonly the effect of long sieges, it shall not be so with Jerusalem, but the inhabitants of it with their victory and peace shall have health also, and there shall be no complaining upon the account of sickness within their gates. Or those that are sick shall bear their sickness without complaining as long as they see it goes well with Jerusalem. Our sense of private grievances should be drowned in our thanksgivings for public mercies. (2.) The people that dwell therein shall be forgiven their iniquity, not only the body of the nation forgiven their national guilt in the removing of the national judgment, but particular persons, that dwell therein, shall repent, and reform, and have their sins pardoned. And this is promised as that which is at the bottom of all other favours; he will do so and so for them, for he will be merciful to their unrighteousness, Heb_8:12. Sin is the sickness of the soul. When God pardons the sin he heals the disease; and, when the diseases of sin are healed by pardoning mercy, the sting of bodily sickness is taken out and the cause of it removed; so that either the inhabitant shall not be sick or at least shall not say, I am sick. If iniquity be taken away, we have little reason to complain of outward affliction. Son, be of good cheer; thy sins are forgiven thee. — Henry 

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  (Isa 34)  "Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. {2} For the indignation of the LORD is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. {3} Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. {4} And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. {5} For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. {6} The sword of the LORD is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. {7} And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. {8} For it is the day of the Lord's vengeance, and the year of recompenses for the controversy of Zion. {9} And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. {10} It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever.

{11} But the cormorant and the bittern shall possess it; the owl also and the raven shall dwell in it: and he shall stretch out upon it the line of confusion, and the stones of emptiness. {12} They shall call the nobles thereof to the kingdom, but none shall be there, and all her princes shall be nothing. {13} And thorns shall come up in her palaces, nettles and brambles in the fortresses thereof: and it shall be an habitation of dragons, and a court for owls. {14} The wild beasts of the desert shall also meet with the wild beasts of the island, and the satyr shall cry to his fellow; the screech owl also shall rest there, and find for herself a place of rest. {15} There shall the great owl make her nest, and lay, and hatch, and gather under her shadow: there shall the vultures also be gathered, every one with her mate. {16} Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them. {17} And he hath cast the lot for them, and his hand hath divided it unto them by line: they shall possess it for ever, from generation to generation shall they dwell therein."

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Isaiah 34 - The prophet earnestly exhorts all nations to attend to the communication which he has received from Jehovah, as the matter is of the highest importance, and of universal concern, Isa_34:1. The wrath of God is denounced against all the nations that had provoked to anger the Defender of the cause of Zion, Isa_34:2, Isa_34:3. Great crowd of images, by which the final overthrow and utter extermination of every thing that opposes the spread of true religion in the earth are forcibly and majestically set forth; images so very bold and expressive as to render it impossible, without doing great violence to symbolical language, to restrain their import to the calamities which befell the Edomites in the reign of Nebuchadnezzar, or in that of any other potentate, or even to the calamities which the enemies of the Church have yet suffered since the delivery of the prophecy. Edom must therefore be a type of Antichrist, the last grand adversary of the people of God; and consequently this most awful prophecy, in its ultimate signification, remains to be accomplished, Isa_34:4-15. The Churches of God, at the period of the consummation, commanded to consult the book of Jehovah, and note the exact fulfillment of these terrible predictions in their minutest details. Not one jot or little relative even to the circumstances shadowed forth by the impure animals shall be found to fail; for what the mouth of the Lord has declared necessary to satisfy the Divine justice, his Spirit will accomplish, Isa_34:16, Isa_34:17.

This and the following chapter make one distinct prophecy; an entire, regular, and beautiful poem, consisting of two parts: the first containing a denunciation of Divine vengeance against the enemies of the people or Church of God; the second describing the flourishing state of the Church of God consequent upon the execution of those judgments. The event foretold is represented as of the highest importance, and of universal concern: All nations are called upon to attend to the declaration of it; and the wrath of God is denounced against all the nations, that is, all those that had provoked to anger the Defender of the cause of Zion. Among those, Edom is particularly specified. The principal provocation of Edom was their insulting the Jews in their distress, and joining against them with their enemies, the Chaldeans; see Amo_1:11; Eze_25:12; Eze_35:15; Psa_137:7. Accordingly the Edomites were, together with the rest of the neighboring nations, ravaged and laid waste by Nebuchadnezzar; see Jer_25:15-26; Mal_1:3, Mal_1:4, and see Marsham, Can. Chron. Saec. xviii., who calls this the age of the destruction of cities. The general devastation spread through all these countries by Nebuchadnezzar may be the event which the prophet has primarily in view in the thirty-fourth chapter: but this event, as far as we have any account of it in history, seems by no means to come up to the terms of the prophecy, or to justify so highly wrought and terrible a description; and it is not easy to discover what connection the extremely flourishing state of the Church or people of God, described in the next chapter, could have with those events, and how the former could be the consequence of the latter, as it is there represented to be. By a figure, very common in the prophetical writings, any city or people, remarkably distinguished as enemies of the people and kingdom of God, is put for those enemies in general. This seems here to be the case with Edom and Botsra. It seems, therefore, reasonable to suppose, with many learned expositors, that this prophecy has a farther view to events still future; to some great revolutions to be effected in later times, antecedent to that more perfect state of the kingdom of God upon earth, and serving to introduce it, which the Holy Scriptures warrant us to expect.

That the thirty-fifth chapter has a view beyond any thing that could be the immediate consequence of those events, is plain from every part, especially from the middle of it, Isa_35:5, Isa_35:6; where the miraculous works wrought by our blessed Savior are so clearly specified, that we cannot avoid making the application: and our Savior himself has moreover plainly referred to this very passage, as speaking of him and his works, Mat_11:4, Mat_11:5. He bids the disciples of John to go and report to their master the things which they heard and saw; that the blind received their sight, the lame walked, and the deaf heard; and leaves it to him to draw the conclusion in answer to his inquiry, whether he who performed the very works which the prophets foretold should be performed by the Messiah, was not indeed the Messiah himself. And where are these works so distinctly marked by any of the prophets as in this place? and how could they be marked more distinctly? To these the strictly literal interpretation of the prophet’s words directs us. According to the allegorical interpretation they may have a farther view: this part of the prophecy may run parallel with the former and relate to the future advent of Christ; to the conversion of the Jews, and their restitution to their land; to the extension and purification of the Christian faith; events predicted in the Holy Scriptures as preparatory to it. Kimchi says, “This chapter points out the future destruction of Rome, which is here called Bosra; for Bosra was a great city of the Edomites. Now the major part of the Romans are Edomites, who profess the law of Jesus. The Emperor Caesar (qy. Constantine) was an Edomite, and so were all the emperors after him. The destruction of the Turkish empire is also comprehended in this prophecy.” - L. As to the last, I say, Amen! — Clarke 

Isaiah 34 - The thirty-fourth and thirty-fifth chapters make one distinct and beautiful prophecy, consisting of two parts; the first containing a denunciation of judgment on the enemies of the Jews, particularly Edom Isa. 34; and the second a most beautiful description of the flourishing state of the people of God which would follow these judgments Isa_35:1-10)

At what time the prophecy was delivered it is uncertain, and, indeed, can be determined by nothing in the prophecy itself. It is observable, however, that it is the close of the first part of the prophecies of Isaiah, the remaining chapters to the fortieth, which commences the second part of the prophecies, being occupied with an historical description of the invasion of Sennacherib and his army. It has been supposed (see the Introduction, Sections 2, 3,) that between the delivery of the prophecies in the first and second portion of Isaiah, an interval of some years elapsed, and that fire second part was delivered for his own consolation, and the consolation of the people, near the close of his life.

A somewhat similar purpose, as I apprehend, led to the composition and publication of the prophecy before us. The general strain of his prophecies thus far has been, that however numerous and mighty were the enemies of the Jews, the people of God would be delivered from them all. Such was the case in regard to the allied armies of Syria and Samaria Isa. 7; 8; of the Assyrian Isa. 10; of Babylon Isa. 13; 14; of Moab Isa_15:1-9; Isa_16:1-14; of Damascus and Ethiopia Isa_17:1-14; Isa_18:1-7; of Egypt Isa. 19; Isa_20:1-6; and more particularly of the Assyrians under Sennacherib Isa_25:1-12; 29–33 The prophecy before us I regard as a kind of summing up, or recapitulation of all that he had delivered; and the general idea is, that the people of God would be delivered from all their foes, and that happier times under the Messiah would succeed all their calamities. This he had expressed often in the particular prophecies; he here expresses it in a summary and condensed manner.

Keeping this general design of the prophecy in view, we may observe that it consists of the following parts:

I. A general statement that all the enemies of the people of God would be destroyed Isa_34:1-4.
1. The nations of the earth are summoned to see this, and to become acquainted with the purpose of God thus to destroy all his enemies Isa_34:1.
2. The destruction of the enemies of God described under the image of a great slaughter Isa_34:2-3.
3. The same destruction described under the image of the heavens rolled together as a scroll Isa_34:4.

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II. This general truth particularly applied to Edom or Idumea as among the most virulent of their enemies Isa_34:5-17.

1. Yahweh’s vengeance would come upon the land of Idumea, and the land would be covered with the slain, and soaked in blood Isa_34:5-8.

2. The entire and utter desolation of the land of Idumea is foretold. The kingdom should be destroyed, the land laid waste, and the whole country become a dwelling place of wild beasts Isa_34:9-17.
III. The happy times that would succeed - the times of the Messiah - are exhibited Isa_35:1-10 in language of great beauty and sublimity. This is the substance of all that the prophet had predicted, and all his visions terminate there. The wilderness shall blossom; and the sick and afflicted shall be healed; the desolate lands shall be fertile; there shall be no enemy to annoy, and the ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads.

As so large a part of this prophecy relates to Edom, or Idumea, it may be proper to preface the exposition of the chapter with a brief notice of the history of that country, and of the causes for which God denounced vengeance upon it.

Idumea was the name given by the Greeks to the land of Edom, the country which was settled by Esau. The territory which they occupied extended originally from the Dead Sea to the Elanitic gulf of the Red Sea. Their territory, however, they extended considerably by conquest, and carried their anna to the east and northeast of Moab, and obtained possession of tile country of which Bozrah was the chief city. To this they had access through the intervening desert without crossing the country of the Moabites or Ammonites. The capital of East Idumea was Bozrah; the capital of South Edom was Petra or Selah, called, in 2Ki_14:7, Joktheel (see the notes at Isa_16:1).

This country received its name from Esau, the son of Isaac, and the twin brother of Jacob. He was called Edom, which signifies red, from the color of the red pottage which he obtained from Jacob by the sale of his birthright Gen_25:30. After his marriage, he removed to mount Seir, and made that his permanent abode, and the country adjacent to it received the name of Edom. Mount Seir had been occupied by a people called Horites, who were displaced by Esau, when he took possession of their country and made it his own Deu_2:12. The Edomites were at first governed by princes, improperly translated ‘dukes’ in Gen. 36:9-31. They were an independent people until the time of David. They seem to have continued under the government of separate princes, until the apprehension of foreign invasion compelled them to unite under one leader, and to submit them. selves to a king, When the children of Israel were passing through the wilderness, as the land of Edom lay between them and Canaan, Moses sent ambassadors to the king of Edom soliciting the privilege of a peaceful passage through their country, on the ground that they were descended from the same ancestor, and promising that the property of the Edomites should not be injured, and offering to pay for all that they should consume Num_20:14-19.

To this reasonable request the king of Edom sent a positive refusal, and came out with a strong army to resist them Num_20:20. This refusal was long remembered by the Jews, and was one cause of the hostile feeling which was cherished against them. The kingdom of Edom seems to have risen to a considerable degree of prosperity. There is, indeed, no direct mention made of it after this until the time of David; but it seems to have then risen into so much importance as to have attracted his attention. David carried his arms there after having obtained a victory over the Syrians, Moabites, and Ammonites. It is not known, indeed, what was the cause of this war, but it is known that he killed eighteen thousand Edomites in the valley of Salt 2Sa_8:13; 1Ch_18:12, and the rest of them were either brought into subjection under Joab, or forced to fly into foreign countries. Hadad, their young king, fled to Egypt and was favorably received by Pharaoh, and was highly honored at his court.

He was married to the sister of Tahpanes, who was the queen of Egypt 1Ki_11:15-20. Yet though he lived at the court of Pharaoh, he waited only for an opportunity to recover his kingdom, and when David and Joab were dead, he proposed to the king of Egypt to make an effort to accomplish it. He returned to Idumea, but was unsuccessful in his attempts to overcome the garrisons which David had stationed to guard and secure the country (Joe. Ant. viii. 2). The kingdom of Edom continued under the house of David until the time of Jehoshaphat, and was probably governed by deputies or viceroys appointed by the kings of Judah. In the reign of Jehoshaphat they joined the Moabites and Ammonites in an attempt to recover their freedom, but they were unsuccessful. In the reign of Jehoram, the son of Jehoshaphat, however, they rose in a body, and though they suffered great slaughter, yet they regained their liberty 2Ch_21:8-10.

After this, no attempts were made to subdue them for more than sixty years. In the reign of Amaziah, king of Judah, however, they were attacked, and ten thousand of them fell in battle in the valley of Salt, and many were made prisoners; their capital, Selah, was taken by storm, and the two thousand captives were by Amaziah’s orders thrown down the ragged precipices near the city, and dashed in pieces (2Ki_14:7; 2Ch_25:12; Universal History, vol. i. p. 380; Ed. Lond. 1779, 8vo). When the Jews were subdued by the Babylonians, and carried captive, they seem to have regarded it as a favorable opportunity to avenge all the injustice which they had suffered from the hands of the Jews. They joined the Babylonians in their attempts to subdue Jerusalem, and exulted in the fall and ruin of the city.

Remember, O Lord, the children of Edom
In the day of Jerusalem; who said
Rase it, rase it, even to the foundation thereof.
Psa_137:7

They seem to have resolved to take full vengeance for the fact that their nation had been so long subjected by David and his successors; to have cut off such of the Jews as attempted to escape; to have endeavored to level the whole city with the ground; to have rejoiced in the success of the Babylonians, and to have imbrued their hands in the blood of those whom the Chaldeans had left - and were thus held to be guilty of the crime of fratricide by God (see particularly Oba_1:10-12, Oba_1:18; Eze_25:12-14; Eze_35:3-15). It was for this especially that they were denounced and threatened by the prophets with heavy judgment, and with the utter destruction of the nation Isa_34:5, Isa_34:10-17; Jer_49:7-10, Jer_49:12-18; Eze_25:12-15; Eze_35:1-15; Joe_3:19; Amo_1:11; Oba_1:2-3, Oba_1:8, Oba_1:17-18; Mal_1:3-4). This refusing to aid their brethren the Jews, and joining with the enemies of the people of God, and exulting in their success, was the great crime in their history which was to call down the divine vengeance, and terminate in their complete and utter ruin.

But their exultation does not long continue, and their cruelty to the Jews did not long remain unpunished. Five years after the taking of Jerusalem, Nebuchadnezzar humbled all the states around Judea, and particularly Idumea Jer_25:15-26; Mal_1:3-4.

During the Jewish exile, it would appear the Edomites pressed forward into the south of Palestine, of which they took possession as far as to Hebron. Here they were subsequently attacked and subdued by John Hyrcanus, and compelled to adopt the laws and customs of the Jews. The name Idumea was transferred to this part of the land of Judea which they occupied, arid this is the Idumea which is mentioned by Pliny, Ptolemy, Strabo, and other ancient writers. Indeed the name Idumea was sometimes given by the Roman writers to the whole of Palestine (Reland’s Palestine). Idumea, including the southern part of Judea, was henceforth governed by a succession of Jewish prefects. One of these, Antipater, an Idumean by birth, by the favor of Caesar, was made procurator of all Judea. He was the father of Herod the Great, who become king of Judea, including Idumea. While the Edomites had been extending themselves to the northwest, they had in in turn been driven out from the southern portion of their own territory, and from their chief city itself, by the Nabatheans, an Arabian tribe, the descendants of Nebaioth, the oldest son of Ishmael. This nomadic people had spread themselves over the whole of desert Arabia, from the Euphrates to the borders of Palestine, and finally to the Elanitic gulf of the Red Sea. They thus grew up into the kingdom of Arabia Petrea, occupying very nearly the same territory which was comprised within the limits of ancient Edom. A king of this country, Aretas, is mentioned as cotemporary with Antiochus Epiphanes, about 166 b.c. From this time to the destruction of Jerusalem, the sovereigns of Arabia Petrea came into frequent contact with the Jews and Romans, both in war and peace.