Isaiah 24 commentary

ISAIAH 24 COMMENTARY
EDITED BY GLENN PEASE
The LORD’s Devastation of the Earth
1 See, the LORD is going to lay waste the earth
and devastate it;
he will ruin its face
and scatter its inhabitants—
1.BARNES, “Maketh the earth empty - That is, will depopulate it, or take away its
inhabitants, and its wealth. The word ‘earth’ here (‫ארץ‬ 'arets) is used evidently not to denote the
whole world, but the land to which the prophet particularly refers - the land of Judea. It should
have been translated the land (see Joe_1:2). It is possible, however, that the word here may be
intended to include so much of the nations that surrounded Palestine as were allied with it, or as
were connected with it in the desolations under Nebuchadnezzar.
And turneth it upside down - Margin, ‘Perverteth the face thereof.’ That is, everything is
thrown into confusion; the civil and religious institutions are disorganized, and derangement
everywhere prevails.
And scattereth abroad ... - This was done in the invasion by the Chaldeans by the carrying
away of the inhabitants into their long and painful captivity.
2. PULPIT, “GOD'S JUDGMENTS ON THE WORLD AT LARGE. From special denunciations of woe
upon particular nations—Babylon, Assyria, Philistia, Moab, Syria of Damascus, Egypt and Ethiopia,
Arabia, Judea, Tyre—the prophet passes to denunciations of a broader character, involving the future of
the whole world. This section of his work extends from the commencement of Isa_24:1-23. to the
conclusion of Isa_27:1-13, thus including four chapters. The world at large is the general subject of the
entire prophecy; but the "peculiar people" still maintains a marked and prominent place, as spiritually the
leading country, and as one in whose fortunes the world at large would be always vitally concerned (see
especially Isa_24:23; Isa_25:6-8; Isa_26:1-4; Isa_27:6, Isa_27:9, Isa_27:13).

Isa_24:1
Behold, the Lord maketh the earth empty. Several critics (Lowth, Ewald, Gesenius, Knobel) prefer to
render, "maketh the land empty;" but the broader view, which is maintained by Rosenmüller, Kay,
Cheyne, and others, seems preferable. The mention of "the world" in Isa_24:4, and of "the-kings of the
earth" in Isa_24:21, implies a wider field of survey than the Holy Land. Of course the expression, "maketh
empty," is rhetorical, some remarkable, but not complete, depopulation being pointed at
(comp. Isa_24:6). Turneth it upside down (comp. Eze_21:27). Scattereth abroad the inhabitants. The
scanty population left is dispersed, and not allowed to collect into masses.
3. GILL, “Behold, the Lord maketh the earth empty,.... Some, by the "earth", only
understand the land of Israel or Judea, and interpret the prophecy of the captivity of the ten
tribes by Shalmaneser, as Kimchi, and other Jewish writers; and others, of the destruction of the
Jews by Nebuchadnezzar; but some take in along with them the neighbouring nations who
suffered by the same princes at the same time. Vitringa interprets the whole of the times of the
Maccabees, as also the three following chapters Isa_25:1; though it is best to understand it of the
Papal world, and all the antichristian states; and there are some things in it, at the close of it,
which respect the destruction of the whole world. The Septuagint version uses the word by
which Luke intends the whole Roman empire, Luk_2:1 and the Arabic version here renders it,
"the whole world": the "emptying" of it is the removal of the inhabitants of it by wars and
slaughters, which will be made when the seven vials of God's wrath will be poured upon all the
antichristian states; see Rev_16:1 and this being a most remarkable and wonderful event, is
prefaced with the word "behold":
and maketh it waste; or desolate; the inhabitants and fruits of it being destroyed. R. Joseph
Kimchi, from the use of the word in the Arabic language, renders it, "and opened it" (n); and
explains it of the opening of the gates of a city to the enemy, so as that men may go out of it; to
which the Targum inclines paraphrasing it,
"and shall deliver it to the enemy:''
and turneth it upside down; or, "perverteth the face of it" (o); so that it has not the form it
had, and does not look like what it was, but is reduced to its original chaos, to be without form
and void; cities being demolished, towns ruined, fields laid waste, and the inhabitants slain;
particularly what a change of the face of things will there be in the destruction of the city of
Rome! see Rev_18:7. The Targum is,
"and shall cover with confusion the face of its princes, because they have transgressed the law:''
and scattereth abroad the inhabitants thereof; who will be obliged to fly from place to
place from the sword of their victorious enemies. All is spoken in the present tense, though
future, because of the certainty of it.

4. HENRY, “It is a very dark and melancholy scene that this prophecy presents to our view;
turn our eyes which way we will, every thing looks dismal. The threatened desolations are here
described in a great variety of expressions to the same purport, and all aggravating.
I. The earth is stripped of all its ornaments and looks as if it were taken off its basis; it is made
empty and waste (Isa_24:1), as if it were reduced to its first chaos, Tohu and Bohu, nothing but
confusion and emptiness again (Gen_1:2), without form and void. It is true earth sometimes
signifies the land, and so the same word eretz is here translated (Isa_24:3): The land shall be
utterly emptied and utterly spoiled; but I see not why it should not there, as well as Isa_24:1, be
translated the earth; for most commonly, if not always, where it signifies some one particular
land it has something joined to it, or at least not far from it, which does so appropriate it; as the
land (or earth) of Egypt, or Canaan, or this land, or ours, or yours, or the like. It might indeed
refer to some particular country, and an ambiguous word might be used to warrant such an
application; for it is good to apply to ourselves, and our own hands, what the scripture says in
general of the vanity and vexation of spirit that attend all things here below; but it should seem
designed to speak what often happens to many countries, and will do while the world stands,
and what may, we know not how soon, happen to our own, and what is the general character of
all earthly things: they are empty of all solid comfort and satisfaction; a little thing makes them
waste. We often see numerous families, and plentiful estates, utterly emptied and utterly
spoiled, by one judgment or other, or perhaps only by a gradual and insensible decay. Sin has
turned the earth upside down; the earth has become quite a different thing to man from what it
was when God made it to be his habitation. Sin has also scattered abroad the inhabitants
thereof. The rebellion at Babel was the occasion of the dispersion there. How many ways are
there in which the inhabitants both of towns and of private houses are scattered abroad, so that
near relations and old neighbours know nothing of one another! To the same purport is
Isa_24:4. The earth mourns, and fades away; it disappoints those that placed their happiness
in it and raised their expectations high from it, and proves not what they promised themselves it
would be. The whole world languishes and fades away, as hastening towards a dissolution. It is,
at the best, like a flower, which withers in the hands of those that please themselves too much
with it, and lay it in their bosoms. And, as the earth itself grows old, so those that dwell therein
are desolate; men carry crazy sickly bodies along with them, are often solitary, and confined by
affliction, Isa_24:6. When the earth languishes, and is not so fruitful as it used to be, then those
that dwell therein, that make it their home, and rest, and portion, are desolate; whereas those
that by faith dwell in God can rejoice in him even when the fir-tree does not blossom. If we look
abroad, and see in how many places pestilences and burning fevers rage, and what multitudes
are swept away by them in a little time, so that sometimes the living scarcely suffice to bury the
dead, perhaps we shall understand what the prophet means when he says, The inhabitants of

the earth are burned, or consumed, some by one disease, others by another, and there are but
few men left, in comparison. Note, The world we live in is a world of disappointment, a vale of
tears, and a dying world; and the children of men in it are but of few days, and full of trouble.
5. JAMISON, “Isa_24:1-23. The last times of the world in general, and of Judah and the
church in particular.
The four chapters (the twenty-fourth through the twenty-seventh) form one continuous
poetical prophecy: descriptive of the dispersion and successive calamities of the Jews (Isa_24:1-
12); the preaching of the Gospel by the first Hebrew converts throughout the world (Isa_24:13-
16); the judgments on the adversaries of the Church and its final triumph (Isa_24:16-23);
thanksgiving for the overthrow of the apostate faction (Isa_25:1-12), and establishment of the
righteous in lasting peace (Isa_26:1-21); judgment on leviathan and entire purgation of the
Church (Isa_27:1-13). Having treated of the several nations in particular - Babylon, Philistia,
Moab, Syria, Israel, Egypt, Edom, and Tyre (the miniature representative of all, as all kingdoms
flocked into it) - he passes to the last times of the world at large and of Judah the representative
and future head of the churches.
the earth — rather, “the land” of Judah (so in Isa_24:3, Isa_24:5, Isa_24:6; Joe_1:2). The
desolation under Nebuchadnezzar prefigured that under Titus.
6. K&D, “It is thoroughly characteristic of Isaiah, that the commencement of this prophecy,
like Isa_19:1, places us at once in the very midst of the catastrophe, and condenses the contents
of the subsequent picture of judgment into a few rapid, vigorous, vivid, and comprehensive
clauses (like Isa_15:1; Isa_17:1; Isa_23:1, cf., Isa_33:1). “Behold, Jehovah emptieth the earth,
and layeth it waste, and marreth its form, and scattereth its inhabitants. And it happeneth, as
to the people, so to the priest; as to the servant, so to his master; as to the maid, so to her
mistress; as to the buyer, so to the seller; as to the lender, so to the borrower; as to the
creditor, so to the debtor. Emptying the earth is emptied, and plundering is plundered: for
Jehovah hat spoken this word.” The question, whether the prophet is speaking of a past of
future judgment, which is one of importance to the interpretation of the whole, is answered by
the fact that with Isaiah “hinneh” (behold) always refers to something future (Isa_3:1; Isa_17:1;
Isa_19:1; Isa_30:27, etc.). And it is only in his case, that we do meet with prophecies
commencing so immediately with hinneh. Those in Jeremiah which approach this the most
nearly (viz., Jer_47:2; Jer_49:35, cf., Isa_51:1, and Eze_29:3) do indeed commence with hinneh,
but not without being preceded by an introductory formula. The opening “behold” corresponds
to the confirmatory “for Jehovah hath spoken,” which is always employed by Isaiah at the close
of statements with regard to the future and occurs chiefly,
(Note: Vid., Isa_1:20; Isa_21:17; Isa_22:25; Isa_25:8; Isa_40:5; Isa_58:14; also compare
Isa_19:4; Isa_16:13, and Isa_37:22.)
though not exclusively,
(Note: Vid., Oba_1:18, Joe_3:8, Mic_4:4; 1Ki_14:11.)
in the book of Isaiah, whom we may recognise in the detailed description in Isa_24:2 (vid.,
Isa_2:12-16; Isa_3:2-3, Isa_3:18-23, as compared with Isa_9:13; also with the description of
judgment in Isa_19:2-4, which closes in a similar manner). Thus at the very outset we meet with
Isaiah's peculiarities; and Caspari is right in saying that no prophecy could possibly commence
with more of the characteristics of Isaiah than the prophecy before us. The play upon words

commences at the very outset. Bakak and balak (compare the Arabic balluka, a blank, naked
desert) have the same ring, just as in Nah_2:11, cf., Isa_24:3, and Jer_51:2. The niphal futures
are intentionally written like verbs Pe-Vav (tibbok and tibboz, instead of tibbak and tibbaz), for the
purpose of making them rhyme with the infinitive absolutes (cf., Isa_22:13). So, again, cagge
birta
h is so written instead of cigbirtah, to produce a greater resemblance to the opening syllable of
the other words. The form ‫ה‬ ֶ‫ּשׁ‬‫נ‬ is interchanged with ֶ‫ּשׁ‬‫נ‬‫א‬ ) (as in 1Sa_22:2), or, according to
Kimchi's way of writing it, with ֵ‫ּשׁ‬‫נ‬‫א‬ ) (written with tzere), just as in other passages we meet with
‫א‬ ָ‫שׁ‬ָ‫נ‬ along with ‫ה‬ ָ‫שׁ‬ָ‫,נ‬ and, judging from Arab. ns', to postpone or credit, the former is the primary
form. Nosheh is the creditor, and ‫בוֹ‬ ‫א‬ ֵ‫ּשׁ‬‫נ‬ ‫ר‬ ֶ‫שׁ‬ፍ is not the person who has borrowed of him, but, as
‫ה‬ ָ‫ש‬ָ‫נ‬ invariably signifies to credit (hiphil, to give credit), the person whom he credits (with ‫ב‬ obj.,
like ְ ‫שׂ‬ַ‫ג‬ָ‫נ‬ in Isa_9:3), not “the person through whom he is ‫א‬ ֵ‫ּשׁ‬‫נ‬)” (Hitzig on Jer_15:10). Hence,
“lender and borrower, creditor and debtor” (or taker of credit). It is a judgment which embraces
all, without distinction of rank and condition; and it is a universal one, not merely throughout
the whole of the land of Israel (as even Drechsler renders ֶ‫ר‬ፎ ָ‫ה‬‫ץ‬ ), but in all the earth; for as Arndt
correctly observes, ֶ‫ר‬ፎ‫ה‬‫ץ‬ signifies “the earth” in this passage, including, as in Isa_11:4, the ethical
New Testament idea of “the world” (kosmos).
7. BI 1-5, ““The earth,”
“The earth,” not the “land” (R.. marg.) of Judah or Palestine. “The prophecy leaps far beyond all
particular or national conditions.” (J. Skinner, D. D.)
The sources and consequences of anarchy
I. THE FATAL CONSEQUENCES OF ANARCHY. Of these we may be convinced, by viewing the
greatness of the blessings which anarchy destroys. Happy the prince, happy the people, when
lawful government is well established, wisely administered, duly honoured, and cheerfully
obeyed! The persons, characters, and properties of the innocent are protected; good order is
preserved; and the duties of every different situation, employment, and rank are faithfully
discharged. The political body is healthy and safe. Distinguished genius and penetration,
improved in wisdom by careful attention and long experience, are as eyes to the community:
while the hands of the mechanic and labourer supply its necessities. These blessings are
interrupted when the power of such a government is suspended; and, when it is destroyed, they
cease. Anarchy, by levelling all ranks, transgresses a great law of nature, and of the God of
nature; and stops a chief source of social happiness. Where abilities, dispositions, situations,
and enjoyments differ, power and influence cannot be equal. A land, where there is no order, is a
land of darkness and of the shadow of death. A community, which hath no eyes and guides, must
wander and perish in the paths of destruction and misery.
II. THE SOURCES OF ANARCHY, in rulers, or subjects, transgressing the laws, and neglecting
the maxims, which reason or revelation prescribes, for securing the happiness and peace of
society.

1. Anarchy is occasioned by violating the laws which prescribe patriotism, public spirit, love
of liberty, and regard to the rights of mankind.
2. Neglect of the maxims of wisdom, taught by reason or Scripture, is sometimes the
immediate, and sometimes the remote, source of anarchy.
3. Anarchy is occasioned, and the power of preventing or removing it diminished, by rulers
and subjects transgressing the precepts of industry and frugality.
4. Anarchy is occasioned by neglect of the laws of reason and revelation, which prescribe
peaceableness and union. Every kingdom divided against itself is brought to desolation.
5. Anarchy is occasioned by transgressing the great laws of religion. Religion produces the
most perfect union: for it inspires, with the same general principle of action, supreme regard
to the glory of God, unfeigned affection to our neighbour, and a willingness to sacrifice,
whatever in its own nature opposes, or, through peculiar circumstances, becomes
incompatible with these. (J. Erskine, D. D.)
National desolation
I. THE NATURE OF THE CALAMITY WHICH SHOULD COME UPON THE LAND—the
emptiness or desolation of the earth. This is one of the rods which God holds over the heads of
people, to make them stand in fear of Hun Lev_26:19; Deu_28:38).
II. THE AUTHOR OR EFFICIENT CAUSE OF SUCH DESOLATION is God. It does not happen
by say blind chance.
III. THE MEANS OR SECOND CAUSES whereby God makes a land waste. Pestilence, sword,
fire, unseasonable weather, noxious creatures, etc.
IV. THE MERITORIOUS CAUSE (verse 5). (W. Reading, M. A.)
8. MEYER, “THE DESOLATION OF A GUILTY WORLD
Isa_24:1-13
This and the three following chapters form a single prophecy, describing the calamities about to
desolate the land, because the inhabitants had transgressed the laws, changed the ordinance,
broken the everlasting covenant. Primarily it describes the experiences of Palestine under the
successive invasions from the Euphrates valley, first of Nineveh and then of Babylon. There is a
mysterious connection between the condition of a man’s soul and the response of surrounding
nature. The very vineyards would sigh in sad accord with the prevailing misery and sin,
Isa_24:7-9; and in the great city silence would reign in streets decimated by plague and war,
Isa_24:10-12. Both in the Old and the New Testament the blessings of sufficiency and comfort
are the fruits of holy living; whereas, sooner or later, evil overtakes wrong-doing. “Trust in the
Lord and do good, so shalt thou dwell in the land, and verily thou shalt be fed,” is always true.
9. CALVIN, “1.Behold, Jehovah maketh the earth empty. This prophecy, so far as I can judge, is the
conclusion of all the descriptions that have been given from the thirteenth chapter downwards, in which

Isaiah foretold destruction not only to the Jews and to Israel, but to the Moabites, Assyrians, Egyptians,
and other nations. In short, having, as it were, surveyed all the countries which were near the Jews and
known to them, he gives a brief summary of the whole. Some view this as referring to Israel, and others to
the Jews, and think that their destruction is foretold; but as he mentions the world, I can view it in no other
light than as a comprehensive statement of all that he formerly said about each of them, and at different
times. Nor is this view contradicted by the fact that he immediately mentions the priest, which might lead
us to believe that these things relate to none but the people of God; for although he speaks of all the
nations, yet because the Jews always hold the highest rank, Isaiah must have had them especially in his
eye, for he was appointed to them. It may be said to have been accidental that he mentions other nations;
and therefore we ought not to wonder if, after having made reference to them, he speaks particularly
about his own people in a single word.
Others suppose that he means “ whole world,” but think that he refers to the last day, which I consider to
be an excessively forced interpretation; for, after having threatened the Jews and other nations, the
Prophet afterwards adds a consolation, that the Lord will one day raise up his Church and make her more
flourishing; which certainly cannot apply to the last judgment. But by the term the earth, I do not think that
the Prophet means the whole world, but the countries well known to the Jews; just as in the present day,
when we speak of what happens in the world, we almost never go beyond Europe, or think of what is
passing in India; for this may be said to be our world. Thus, Isaiah speaks of “ earth” known to himself
and to all whom he addressed, and of the people who inhabited the neighboring countries. In short, we
may limit the term “” to the Egyptians, Assyrians, Moabites, Tyrians, and such like; as if he had said, “ I
have spoken of various calamities, which threatened many nations, and still in part threaten some of
them; but I may sum up all by saying, ‘ Lord will overturn and strip the face of the earth of all its
ornaments.’”
And maketh it bare. (121) Some translate ‫,בלקה‬ (bōĕā,) he uncovereth the earth, that the enemies may
have free entrance into it. But I choose rather to translate it, “ maketh bare the earth,” because the earth
is said to be “” when it is inhabited by a great multitude of men, and when it abounds in fruits and flocks;
and it is said to be “” or “ bare,” when it is deprived of its inhabitants, and when its covering is taken away
from it, as if one were stripped of his raiment and ornaments. Now, this must have happened not only to
the Jews, but to the Assyrians, Egyptians, and other nations, which he had mentioned; and therefore to
all of them together he threatens their ruin.
(121) “ maketh it waste.” — Eng. Ver.

FT379 “ haughty people of the earth. (Heb. the height of the people.)” — Eng. Ver.
FT380 “ earth also is defiled.” — Eng. Ver. “ earth is even polluted.” — Stock. “ the land has been
profaned.” — Alexander
FT381 “ account of the sin of perjury is the earth consumed.” — Jarchi. “ ‫אלה‬ (ālā) does not here mean
false swearing, as explained in the Targum, and by Jarchi, and Kimchi, but the curse of God attending the
violation of his law.” — Alexander
FT382 “ ‫אשם‬ (āshă) is taken by some of the early writers in the sense of being desolate. Its true sense is
that of being recognised as guilty, and treated accordingly. It therefore suggests the ideas both of guilt
and punishment.” — Alexander
FT383 “ city of confusion.” — Eng. Ver.
FT384 “ the fires, (or, valleys.)” — Eng. Ver.
FT385 “ uttermost part. (Heb. wing.)” — Eng. Ver. The Septuagint translates it literally, ἀπὸ τῶν πτερύγων
τὢς γὢς, “ the wings of the earth” — Ed
FT386 There is a considerable diversity of opinion about the application of the term righteous in this
passage. Many commentators agree with Calvin in thinking that God is here called righteous. Bishop
Stock has slightly modified this view by applying the designation to the Messiah. “ the righteous,” says he,
“ probably meant one person the Messiah, (see Act_7:52,) whose kingdom the Prophet beholds in vision,
and joins in the chorus of joy at its approach; a joy, however, which is presently interrupted by a reflection
on the wickedness of the greater part of his countrymen at that time, who should reject the Lord that
bought them. Therefore he saith, Woe is me! destruction shall overtake the inhabitants of the land.”
Instead of “ to the righteous,” the Septuagint renders it, ἐλπὶς τῶ εὐσεβεῖ, “ to the godly man.” Professor
Alexander’ rendering is, “ to the righteous;” and he remarks, ‫צדיק‬ (tzăī) is not an epithet of God
(Henderson) or Cyrus (Hendewerk), but of righteous men in general.” — Ed
FT387 “ leanness. (Heb. leanness to me, or, my secret to me.)” — Eng. Ver.
FT388 “Nous n’ raison aucune d’ celuy qui nous frappe;” — “ have no reason to blame him who strikes
us.”

FT389 “ have commonly assumed that ‘ host of the high place’ is the same with the ‘ of heaven,’ and must
therefore mean either stars (Jerome), or angels (Aben Ezra), or both (Gesenius). Grotius understands by
it the images of the heavenly bodies worshipped in Assyria. Gesenius finds here an allusion to the
punishment of fallen angels, and then makes this a proof of recent origin, because the Jewish
demonology was later than the time of Isaiah. It may be doubted whether there is any reference to the
hosts of heaven at all.” — Alexander
FT390 “ Lord shall punish (Heb. visit upon) the host of the high ones.” — Eng. Ver.
FT391 “Des enfans de Dieu;” — “ the children of God.”
FT392 “ before his ancients gloriously; (or, there shall be glory before his ancients.)” — Eng. Ver. “ his
ancients shall he be glorified.” — Lowth. “ before his elders shall there be glory.” — Alexander
10. PULPIT, “Prophecy of judgment.
The difficulties, historically considered, of this chapter must be left to the exegete. We concern ourselves
with the larger sense it contains of a prophecy of a judgment upon the whole world.
I. THE APPROACHING DESOLATION. (Isa_24:1-3.) The figures of emptying, draining, are employed to
denote the utter depopulation and impoverishment of the earth; also that of turning upside down, to
denote disorganization and demoralization in every civil and religious institution, while the people will be
driven as chaff before the wind by the scattering hand of the invader. All ranks will be alike affected and
confused together in the coming calamity. "Distinction of rank is highly necessary for the economy of the
world, and was never called in question but by barbarians and enthusiasts." A variety of interests and
feelings is represented in the different orders of society. Each contributes an element of wealth or of
culture to the commonwealth. The untutored instincts of the mass have a certain wisdom in them; but
they need to be checked and guided by the intelligence of far-seeing minds. The instinct for progress only
safely operates when it is met by a counter sentiment of conservatism. The minister of religion is a
necessity in society, and equally necessary the free spirit of the people to check his usurpations. The
theory of society is that of a complicated organism, where all the parts are mutually dependent, and each
on the whole. If the servant is necessary to, the master, not less so the master to the servant; the lender
to the borrower, and the reverse. One of our chief blessings is regular government and good order. How
marvelous is the immense, all-teeming, yet quiet and ordered life of London! The slightest menace of

disturbance to it makes us feel, or ought to make us feel, keenly the greatness of the privileges so long
preserved to us. "We ought," says Calvin, "not only to acknowledge the judgment of God, but also lay it to
the blame of our own sins, whenever he breaks down order and takes away instruction and courts of law;
for when these fall, civilization itself fails along with them?" Again, God in his judgment is no respecter of
persons. No rank is spared, not even the most sacred. On the contrary, to whom much has been given, of
them much will be required. The higher the rank the deeper the fall, and the sorer the punishment where
there has been ingratitude and unfaithfulness. It is secret disloyalty to the Eternal and his laws which saps
the root of life, and causes in the end the mournful sight of a nation mourning, its vigor ebbing away, its
great men hanging their heads like drooping flowers. The thought of many cities and Lands once
flourishing, now like a flower withered down to the bare stalk, should remind us of the constancy of moral
laws, of the fact that "Jehovah hath spoken the word."
II. THE REASON OF THE JUDGMENT. It closely follows upon the guilt of men. And this guilt has
polluted the earth. "Blood profanes the land; The land is polluted with blood" (Num_35:33; Psa_106:38).
This may be taken literally or generally. Kingdoms and empires have often been "founded in blood"
(cf. Isa_26:21). And this was a transgression of Divine commandment—the violation of a Divine statute,
the breach of a standing covenant of God with men. The allusion may be to the covenant with Noah
(Gen_9:16). But if the prophecy refers to mankind in general, then we must think of the "Law written on
the heart"—the Divine teaching within. "It was with the whole human race that God concluded a covenant
in the person of Noah, at a time when the nations had none of them come into existence" (Delitzsch).
"Therefore hath a curse devoured the earth." There is an awfulness in the logic of the Almighty; there is
nothing arbitrary in his conduct, nor meaningless in his words. No curse "causeless comes." The
premises of sin contain the conclusion of punishment; and from the fact of curse the fact of "blood-guilt,"
or of sin in general, may be certainly inferred. "All Israel have transgressed thy Law, even by departing,
that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in
the Law of Moses the servant of God, because we have sinned against him" (Dan_9:11). The simple and
sublime reasoning of the prophets should ever be laid to heart by us and pressed upon the conscience of
others. "The land mourns;" trade is dull, taxation is heavy, wars are rife; there is murmuring and
discontent. Why? The prophets are ever ready with a because—because of swearing or other falsehood,
because of adultery or other impurity, because of the iniquity of statesmen, priests, or prophets, the
pleasant places are dried up (cf. Jer_23:10).
III. THE DESCRIPTION OF THE CAUSE. It is conceived as personal. As in Zec_5:3 it is said to "go forth
over the face of the whole earth," or to be "poured upon" men (Dan_9:11), so here it is so said to "devour
the earth." The Divine anger burns (Isa_30:27), and the God of judgment is as a "consuming fire." And
under this terrible doom Nature betrays her silent sympathy with the fortunes of man. The drooping grape

and the languishing vine seem to reflect the sadness of the people, and visibly to mourn in response to
their sighs. And that popular music which charms away the pain of excessive toil, and expresses the fund
of health and mirth which lies at the heart of man and the world, ceases; timbrel and lute are hushed, and
the merry shouts of the laborers no longer rise from the vineyards. "Jerusalem was uninhabited as a
desert. There was none going in and coming out of her children; and the sanctuary was trodden down,
and the sons of foreigners were in her high place, a place of sojourn for Gentiles. Delight was taken out of
Jacob, and the flute and the lyre ceased" (1 Macc. 3:45). This passage in the prayer of Judas the
Maccabee is thought by Vitringa to allude to the fulfillment of the prediction. It is the doom which follows
upon the abuse of the gifts of God. Abuse consists either in excessive indulgence or in oblivion of the
Giver. He knows how in chastisement to insert a bitter flavor into the most favorite pleasures. The cup will
be dashed from their lips, or a want of relish will be felt for it. A mind clouded by remorse will "darken the
ruby of the cup and dim the glitter of the scene." If the time comes when a man is compelled to say of
even innocent social pleasures, "I have no pleasure in them," can there be a keener mark of judgment on
past excess or abuse? Better the crust and the draught from the spring, with healthy appetite and clean
conscience, than the repast of luxury and the brimming wine-cup turned to gall on the lips by the secret
chemistry of guilt. The city is chaos and the houses are closed, and in the fields, instead of the vintage
shouts, are heard the howls of those who miss the sweet wine (cf. Joe_1:5). It seems that the sun of joy
has gone down, and the bright spirit of gladness has fled from the earth. The olive, as the vine, is a
speaking symbol of fatness, plenty, wealth, and prosperity. But the land will be like an olive stripped and
bared of its fruits—a vineyard when the gleaning is over. Still a few will be left (cf. Isa_17:5, Isa_17:6); for
never does God suffer his Church to become extinct, the spiritual life of mankind utterly to fail, or his work
to come to a standstill. Dark as every cloud of judgment is, it will yet pass, and crushed hearts will be
healed and voices now dumb burst forth anew into song. It is at least glimpses of such a future which
sustain the prophet's heart under the "burden of the Lord."
IV. RUMORS OF BETTER THINGS. A cry is heard from the sea, from the Mediterranean; it must be from
some of that sacred remnant acknowledging Jehovah, extolling loudly his majesty, Israel's God! "He
follows out and increases the consolations which he had briefly sketched; for having formerly (Isa_10:19-
22) said that out of that vast multitude a few drops would be left, which would nevertheless overflow the
whole world, in like manner he now says that the small number of the godly, who shall be left out of an
abundant vintage, will nevertheless rejoice and utter a voice so loud that it will be heard in the most
distant lands. This was done by the preaching of the gospel; for as to the condition of Judaea, it appeared
to be entirely ruined by it—the national government was taken away, and they. were broken clown by
foreign and civil wars in such a manner that they could never rise above them. The rest of the world was
dumb in singing the praises of God, and deaf to hear his voice; but as the Jews were the firstfruits, they
are here placed in the highest rank" (Calvin).

1. God can in a moment recreate and restore his Church, as it were, out of nothing. From death he brings
life, out of the solitude can cause songs of praise to resound, and converts the scene of mourning into
one of joy.
2. Worshippers are fitly employed in extolling God's perfections, and not their own claims to approbation.
His benefits should excite our gratitude, and we testify it by singing his praises.
3. The time is to be looked forward to when all nations will call upon the true God. To call upon the Name
of Israel's God means the spread of true religion through the world. The knowledge of him merely as the
wrathful and avenging God must strike man with dumbness; the knowledge of him as Redeemer must
open the heart and unloose the tongue for praise.
4. True religion and human blessedness are coincident. "Honor for the righteous!" wilt be the burden of
the song; "Hope to the pious!" the LXX. render. The Jews are meant in the first place, as the chosen
people; then probably the elect of all nations, as typified in them. "When the prophet predicted these
things, how incredible might they appear to be! for among the Jews alone was the Lord known and
praised (Psa_76:2). To them destruction is foretold, and next the publication of the words and the
celebration of the praises of God; but how shall these things be done, when the people of God had been
destroyed? Hence we may infer that there were few who believed these predictions. But now that these
events have taken place, it is our duty to behold with admiration so great a miracle of God, because,
when the Jews had been not only beaten down, but almost annihilated, still there flashed from them a
spark by which the whole world was enlightened, and all who were kindled by it broke forth into a
confession of the truth" (Calvin).
V. REVULSION OF FEELING. Before this spiritual restoration can come about, an interval of misery must
be passed through. A cry of intense pain escapes the prophet's heart: "Wasting away is for me! wasting
away is for me!" He sees and feels, with realizing imagination and sympathy, the barbarous oppression
from which his people will suffer. Wave upon wave of calamity seems to roll in from the horizon. To
escape from the "terror" is to fall into the "pit," to come up from the "pit" is only to be taken in the snare.
The windows of heaven will be opened, and a new deluge will cover the earth, which will tremble as with
universal shock. Then Jehovah will "hold visitation upon the host of the highest in the height, and upon
the kings of the earth upon the earth." They will be imprisoned and shut up in the prison of the lower
world. Then there will be a visitation after many days: whether for the purpose of punishment or pardon,
the prophet does not say, and commentators are divided. Amidst the obscurity of the passage, some truth
that may be used for edification appears to glimmer. All that takes place on the earthly sphere has

reference to a supernatural world. There are in a sense "angels" of nations and of men. The rabbinical
saying runs that "God never destroys a nation without having first of all destroyed its prince; i.e. the angel
who, by whatever means he first obtained possession of the nation, has exerted an ungodly influence
upon it. "Just as, according to the scriptural view, both good and evil angels attach themselves to
particular men, and an elevated state of mind may sometimes afford a glimpse of this encircling company
and this conflict of spirits; so do the angels contend for the rule over nations and kingdoms, either to
guide them in the way of God, or to lead them astray from God; therefore the judgment upon nations will
be a judgment upon angels also. The kingdom of spirit has its own history running parallel to the destinies
of men" (Delitzsch).
VI. FINAL APOCALYPSE OF DIVINE GLORY. The moon blushes and the sun turns pale, and Jehovah
of hosts reigns royally upon Mount Zion and in Jerusalem, and the elders or representatives of the people
are permitted to gaze upon his glory (cf. Exo_24:9; Exo_34:29). The glory of nature fades before the
surpassing glory of the spiritual and eternal. Our noblest sense is that of vision, and its exercise involves
that of imagination. The bright heavenly bodies delight us in part because they are significant and
symbolic of light in the intellectual and moral sphere, of him who set them yonder, and who is the Light of
the world. We can think of nothing more glorious than the light of the sun, except the glory of the Sun of
Righteousness. That must be seen in the soul, in the conscience. And to come finally to the beatific
vision; in purity of heart to see God; to close with the great Object who lies behind all the finite objects of
our intellectual research; to enjoy that reposeful contemplation of the eternal beauty, of which every
imperfect flash and hint reminds us in this twilight of life;—this is the goal of spiritual aspiration in every
time, as it was of the prophet's wishful thought, piercing through the darkness of the future.—J.
2
it will be the same
for priest as for people,
for the master as for his servant,
for the mistress as for her servant,
for seller as for buyer,

for borrower as for lender,
for debtor as for creditor.
1.BARNES, “As with the people, so with the priest - This does not mean in moral
character, but in destiny. It does not mean that the character of the priest would have any
influence on that of the people, or that because the one was corrupt the other would be; but it
means that all would be involved in the same calamity, and there would be no favored class that
would escape. The prophet, therefore, enumerate the various ranks of the people, and shows
that all classes would be involved in the impending calamity.
As with the taker of usury - He who lends his money at interest. It was contrary to the
Mosaic law for one Israelite to take interest of another Lev_25:36; Deu_23:19; Neh_5:7,
Neh_5:10; but it is not probable that this law was very carefully observed, and especially in the
corrupt times that preceded the Babylonian captivity.
2. PULPIT, “It shall be, as with the people, so with the priest, etc. There shall be "no respect of
persons"—no favor shown to men of any particular rank or station. All shall suffer equally. The author is
obliged to take as examples distinctions of rank known to him; but he carefully selects such as are of
almost universal occurrence. There was scarcely any nation of antiquity in which there were not "priests
and people," "masters and slaves," "buyers and sellers," "lenders and borrowers," "takers and givers of
usury." By "usury" is meant, not exorbitant interest, but interest simply, of whatever amount.
3. GILL, “And it shall be, as with the people, so with the priest,.... Or, "prince" (p); no
order or rank of men will fare better than another; their dignity, in things civil or ecclesiastical,
will not secure them from ruin; it will be no better with princes and priests than the common
people; they shall all alike share in the common destruction. Not Jeroboam's priests, but rather
the Romish priests, are here meant, who have led the people into superstition and idolatry; blind
leaders of the blind, and so both fall into the ditch together:
as with the servant, so with his master; as with the maid, so with her mistress; there
shall be no distinction of superiors and inferiors; as not of prince and subjects, so not of master
and servant, mistress and maid; no respect will be had to persons, but the one shall be treated
even as the other:
as with the buyer, so with the seller; the one that bought an estate, and thought to enjoy it,
will be no better off than he that sold it, and perhaps spent the money; the one will be possessed
of no more than the other, seeing what the one had bought, and the other sold, will now be in
the possession of a third:
as with the lender, so with the borrower; their condition will be equal; he that was so poor
that he was obliged to borrow to carry on his business, or for the necessaries of life, and so he

that was so rich that he was capable of lending, now the one will be no richer than the other, but
both on a level; the substance of the lender being taken from him:
as with the taker of usury, so with the giver of usury to him; this was forbidden the
Jews by a law, Deu_23:19 wherefore not the land of Judea is here meant, but the antichristian
states, among whom this practice has greatly prevailed.
4. PULPIT, “Common burden-bearing.
The figure of calamity given in Isa_24:1 is that of emptying a vessel by turning it upside down. In national
calamities all classes share alike. There is indiscriminate ruin. No distinction is made between the
different ranks and conditions of life, though the idle poor are always the first to suffer. Illustrations may
be taken from the great Lancashire cotton famine; or from times of trade depression which; as year after
year passes on, reaches every class and section of society. "It is in a special manner true of the
destroying judgments which God sometimes brings upon sinful nations; when he pleases he can make
them universal, so that none shall escape them or be exempt from them; whether men have little or
much, they shall lose it all. Those of the meaner sort smart first by famine; but those of the higher rank go
first into captivity, while the poor of the land are left. Let not those that are advanced in the world set their
inferiors at too great a distance, because they know not how soon they may be put upon a level with
them" (Matthew Henry). The Apostle Paul advises that we accept the fact of burdens being common, and
strive to turn the bearing of them into Christian virtue. "Bear ye one another's burdens." "Every man shall
bear his own burden." It is as if he had said, "Bear ye one another's burdens, by kindly sympathy and
ready help, as far as ever you can, partly because you have a very heavy burden of your own to bear, so
you know what burden-bearing means, and partly because, come near to help one another how you may,
you know from yourselves how true it is that every man must bear his own burden; the really heavy
weight of it can rest on no shoulders but his own"
I. THE BURDENS THAT PRESS ON EACH ONE. The text suggests such as are special to times of
calamity and distress, but we may treat our topic in a comprehensive way, so as to get direct practical
applications. Each one of us has burdens as directly related to his sins and sinfulness as the woes of
Jerusalem were to the national transgressions. The histories of cities and nations do but picture in the
large the story of individuals. The cursory reader of the Pilgrims Progress will tell you that the pilgrim lost
his burden from his shoulders when he gazed so trustfully upon the cross. But the more careful reader,
who notes Christian's infirmities, and frailties, and stumblings, and falls, will tell you that the pilgrim bore
his burdens right through to the end, and that they weighed him down even when crossing the stream.
We have our burdens in our frail bodies—frail in the nerves, the head, the bones, the lungs, or yet more
secret organs. Each one has a real "thorn in the flesh," which has influences far wider and more serious

than he thinks. We have our burdens in our dispositions and characters—burdens of despondency, or of
impulsiveness, or of carnality, or of masterfulness, or of vanity, giving a bad appearance to all our work
and relationship. And the problem of our life is just this: "How true, how beautiful can we become, with
that burden, under the pressures and hindrances of that burden?" There is divinely arranged a great
variety and wide distribution of burdens and disabilities, both in the sense of infirmities and calamities, so
that we might come very near to one another, and really help one another. As we meet and feel "I am a
man with a burden," we look into the face of our fellows, and he is a poor face-reader who does not say,
"And my brother, too, is evidently a man with a burden." Perhaps a suspicion even crosses our mind that
our brother's burden is heavier than our own. Burdens, when rightly borne, never separate men from each
other. The sanctified bearing of our own makes us so simple, so gentle, so tender-hearted, that we can
bear the burdens of others, in the spirit of our meekness and sympathy, and so fulfill the law of Christ.
II. THE BURDENS THAT WE MAY BEAR WITH OTHERS. There are common burdens in the home life;
common burdens in the business life; common burdens in the social life; and common burdens in
the national life; and we properly think ill things of the individuals or the classes that isolate themselves,
and refuse to share the common burden. But it will be well to ask how practically we can take up the
common burden so as to really help our brethren who are in the common trouble? Our great power is our
power of sympathy. We can come so near to our brother in his weakness, his disability, even in his sin,
that he shall feel as if another shoulder were put under his burden, and it felt to him a little lighter. We all
yearn for sympathy; we all want some other human heart to feel in our trouble-times;
"Oh what a joy on earth to find
A mirror in an answering mind!"
But we can often enter, as a relieving power, into the circumstances that make the burden. The doctor
takes the sufferer into his interest and care, and deals helpfully with the circumstances that make the
burden. And every one of us can be a doctor for the moral difficulties and distresses of life. We have all
more power ever the circumstances that make trouble than we think; we can "lift up hands that hang
down, and strengthen feeble knees." Beautiful in time of national calamity is the help which the poor give
to the poor. Beautiful ought to be the help which each gives to each, and all to all, in the ordinary burden-
bearing of family and social life.—R.T.
5. JAMISON, “as with the people, so with the priest — All alike shall share the same
calamity: no favored class shall escape (compare Eze_7:12, Eze_7:13; Hos_4:9; Rev_6:15).

6. CALVIN, “2.And it shall be. By these words he means the utmost desolation, in which there will be
no longer any distinction of ranks or any appearance of a commonwealth; for so long as there is a
tolerably regular form of government, some distinction continues to be maintained between “ people” and
“ priests.” By a figure of speech, in which a part is taken for the whole, ( συνεκδοχικῶς,) he mentions one
department instead of the whole class, as is frequently done in the Scriptures; though we might
take ‫,כחנים‬ (kōăī,) to mean those who hold any high rank; for Hebrew writers frequently give this name to
princes, and especially to those who are of royal blood; but I have no reluctance to view it as an instance
of the figure of speech which I have mentioned.
Since Isaiah reckons this confusion among the curses of God, and declares that, when the distinction of
ranks is laid aside, it is a terrible display of the vengeance of God, we ought to conclude, on the other
hand, how much God is pleased with regular government and the good order of society, and also how
great a privilege it is to have it preserved among us; for when it is taken away, the life of man differs little
from the sustenance of cattle and of beasts of prey. We ought therefore not only to acknowledge the
dreadful vengeance of God, but also to lay it to the blame of our own sins, whenever he breaks down
order and takes away instruction and courts of law; for when these fall, civilisation itself falls along with
them. It ought also to be considered that, when the Lord executes his judgments, he spares no rank, not
even the most sacred. What was this order of priests, which the Lord had so splendidly adorned, and had
determined to consecrate to himself, and of which the people also boasted as if it had been
unchangeable and eternal? Yet even the rank of priesthood is involved in the judgment of God, because
there is no respect of persons, but, on the contrary, the more highly any have been favored, and the
higher the rank to which they have been exalted, the more severely will he punish them, if they shall shew
themselves to be ungrateful and abuse his benefits.
As the servant, so his master; as the buyer, so the seller. This statement is to the same effect with what
goes before; for these ranks are manifestly lawful, and are not usually set aside, unless when the Lord
determines to chastise his people with dreadful vengeance, as we have already said; for in a well-ordered
society the distinction between master and servant must be observed. In like manner, no public
government can be lasting without the transactions of commerce; and therefore, when the distinction
between rich and poor has been taken away, every scheme for gaining a livelihood among men is
destroyed. The meaning of the Prophet is, that all civil government will be broken up, because in such
calamities, they who were the wealthiest are reduced to the lowest poverty. In short, he describes the
most appalling desolation, which will be followed by unwonted change.

3
The earth will be completely laid waste
and totally plundered.
The LORD has spoken this word.
1.BARNES, “The land - Hebrew, ‘The earth,’ as in Isa_24:1. It is here rendered correctly
‘the land,’ as it should have been there - meaning the land of Canaan.
And spoiled - Its valuable possessions shall become the prey of the invading foe. This is an
emphatic repetition of the declaration in Isa_24:1, to show the absolute certainty of that which
was threatened.
2. PULPIT, “The land; rather, the earth. The same word is used as in Isa_24:1 (arets). Utterly
spoiled; i.e. "wasted by rival armies, which have carried fire and sword over the whole of it." Compare the
declaration of our Lord, "Ye shall hear of wars and rumors of wars: see that ye be not troubled; for all
these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom
against kingdom.; all these are the beginning of sorrows" (Mat_24:6-8).
3. GILL, “The land shall be utterly emptied, and utterly spoiled,.... Entirely emptied of
its inhabitants, and wholly spoiled of its riches and substance; this is repeated, and with greater
strength, to confirm what is before said, and which receives a greater confirmation by what
follows:
for the Lord hath spoken this word; who is able to perform it, and who is faithful to his
threatenings, as to his promises; not a word of his shall ever fail; the judgments threatened to
the antichristian world are his true and faithful sayings; and the ruin of Rome is certain, because
strong is the Lord that judgeth her, Rev_18:8.
4. CALVIN, “3.By emptying shall the earth be emptied. He confirms what he had already said, and
declares that those changes will not be accidental, but that they are the work of God. In the first verse, he
had expressly stated that God is making preparations for emptying the earth: he now asserts that it will
happen, and adds the reason, that God hath purposed and determined to do it.

4
The earth dries up and withers,
the world languishes and withers,
the heavens languish with the earth.
1.BARNES, “The earth mourneth - The word ‘earth’ here, as in Isa_24:1, means the land
of Judea, or that and so much of the adjacent countries as would be subject to the desolation
described. The figure here is taken from flowers when they lose their beauty and languish; or
when the plant that lacks moisture, or is cut down, loses its vigor and its vitality, and soon
withers (compare the note at Isa_1:30; Isa_34:4; Psa_1:3).
The world - (‫תבל‬ tebel). Literally, the inhabitable world, but used here as synonymous with
the ‘land,’ and denoting the kingdoms of Judah and Israel (compare the note at Isa_13:11)
The haughty people - Margin, as in the Hebrew, ‘Height of the people.’ It denotes the great,
the nobles, the princes of the land. The phrase is expressive of rank, not of their moral character.
2. CLARKE, “The world languisheth - The world is the same with the land; that is, the
kingdoms of Judah and Israel, orbis Israeliticus. See note on Isa_13:11 (note).
3. GILL 4-9, “That this is the case is evident from Isa_24:4-9, where the accursed state into
which the earth is brought is more fully described, and the cause thereof is given. “Smitten
down, withered up is the earth; pined away, wasted away is the world; pined away have they,
the foremost of the people of the earth. And the earth has become wicked among its
inhabitants; for they transgressed revelations, set at nought the ordinance, broke the
everlasting covenant. Therefore hath the curse devoured the earth, and they who dwelt in it
make expiation: therefore are the inhabitants of the earth withered up, and there are very few
mortals left. New wine mourneth, vine is parched, all the merry-hearted groan. The joyous
playing of tabrets is silent; the noise of them that rejoice hath ceased; the joyous playing of the
guitar is silent. They drink no wine with a song; meth tastes bitter to them that drink it.” “The
world” (tebel) is used here in Isa_24:4, as in Isa_26:9 (always in the form of a proper name, and
without the article), as a parallel to “the earth” (ha'aretz), with which it alternates throughout
this cycle of prophecies. It is used poetically to signify the globe, and that without limitation
(even in Isa_13:11 and Isa_18:3); and therefore “the earth” is also to be understood here in its
most comprehensive sense (in a different sense, therefore, from Isa_33:9, which contains the
same play upon sounds). The earth is sunk in mourning, and has become like a faded plant,
withered up with heat; the high ones of the people of the earth (merom; abstr. pro concr., like ca
bod in Isa_5:13; Isa_22:24) are included (‫ם‬ ַ‫ע‬ is used, as in Isa_42:5; Isa_40:7, to signify

humanity, i.e., man generally). ‫לוּ‬ ָ‫ל‬ ְ‫מ‬ ֻ‫א‬ (for the form, see Comm. on Job, at Job_18:16-19) stands
in half pause, which throws the subjective notion that follows into greater prominence. It is the
punishment of the inhabitants of the earth, which the earth has to share, because it has shared
in the wickedness of those who live upon it: chanaph (not related to tanaph) signifies to be
degenerate, to have decided for what is evil (Isa_9:16), to be wicked; and in this intransitive
sense it is applied to the land, which is said to be affected with the guilt of wicked, reckless
conduct, more especially of blood-guiltiness (Psa_106:38; Num_35:33; compare the transitive
use in Jer_3:9). The wicked conduct of men, which has caused the earth also to become chane
phah, is described in three short, rapid, involuntarily excited sentences (compare Isa_15:6;
Isa_16:4; Isa_29:20; Isa_33:8; also Isa_24:5; Isa_1:4, Isa_1:6, Isa_1:8; out of the book of
Isaiah, however, we only meet with this in Joe_1:10, and possibly Jos_7:11). Understanding “the
earth” as we do in a general sense, “the law” cannot signify merely the positive law of Israel. The
Gentile world had also a torah or divine teaching within, which contained an abundance of
divine directions (toroth). They also had a law written in their hearts; and it was with the whole
human race that God concluded a covenant in the person of Noah, at a time when the nations
had none of them come into existence at all. This is the explanation given by even Jewish
commentators; nevertheless, we must not forget that Israel was included among the
transgressors, and the choice of expression was determined by this. With the expression
“therefore” the prophecy moves on from sin to punishment, just as in Isa_5:25 (cf., Isa_5:24).
‫ה‬ ָ‫ל‬ፎ is the curse of God denounced against the transgressors of His law (Dan_9:11; compare
Jer_23:10, which is founded upon this, and from which ‫ה‬ ָ‫ל‬ ְ‫ב‬ፎ has been introduced into this
passage in some codices and editions). The curse of God devours, for it is fire, and that from
within outwards (see Isa_1:31; Isa_5:24; Isa_9:18; Isa_10:16-17; Isa_29:6; Isa_30:27.,
Isa_33:11-14): charu (milel, since pashta is an acc. postpos.),
(Note: In correct texts char has two pashtas, the former indicating the place of the tone.)
from charar, they are burnt up, exusti. With regard to ‫מוּ‬ ְ‫שׁ‬ ְ‫א‬ֶ ַ‫,ו‬ it is hardly necessary to observe that
it cannot be traced back to ‫ם‬ ַ‫שׁ‬ፎ = ‫ם‬ ַ‫שׁ‬ָ‫,י‬ ‫ם‬ ַ‫מ‬ ָ‫;שׁ‬ and that of the two meanings, culpam contrahere and
culpam sustinere, it has the latter meaning here. We must not overlook the genuine mark of
Isaiah here in the description of the vanishing away of men down to a small remnant: ‫ר‬ፍ ְ‫שׁ‬ִ‫נ‬ (‫ר‬ፎ ְ‫)שׁ‬
is the standing word used to denote this; ‫ר‬ ָ‫ע‬ְ‫ז‬ ִ‫מ‬ (used with regard to number both here and in
Isa_16:14; and with regard to time in Isa_10:25 and Isa_29:17) is exclusively Isaiah's; and ‫נוֹשׁ‬ ֶ‫א‬ is
used in the same sense as in Isa_33:8 (cf., Isa_13:12). In Isa_24:7 we are reminded of Joel 1 (on
the short sentences, see Isa_29:20; Isa_16:8-10); in Isa_24:8, Isa_24:9 any one acquainted
with Isaiah's style will recall to mind not only Isa_5:12, Isa_5:14, but a multitude of other
parallels. We content ourselves with pointing to ‫יז‬ ִ ַ‫ע‬ (which belongs exclusively to Isaiah, and is
taken from Isa_22:2 and Isa_32:13 in Zep_2:15, and from Isa_13:3 in Zep_3:11); and for basshir
(with joyous song) to Isa_30:32 (with the beating of drums and playing of guitars), together
with Isa_28:7. The picture is elegiac, and dwells so long upon the wine (cf., Isa_16:1-14), just
because wine, both as a natural production and in the form of drink, is the most exhilarating to
the heart of all the natural gifts of God (Psa_104:15; Jdg_9:13). All the sources of joy and
gladness are destroyed; and even if there is much still left of that which ought to give enjoyment,
the taste of the men themselves turns it into bitterness.

4. HENRY, “These judgments shall humble men's pride and mar their mirth. When the earth
is made empty, 1. It is a great mortification to men's pride (Isa_24:4): The haughty people of the
earth do languish; for they have lost that which supported their pride, and for which they
magnified themselves. As for those that have held their heads highest, God can make them hang
the head. 2. It is a great damp to men's jollity. This is enlarged upon much (Isa_24:7-9): All the
merry-hearted do sigh. Such is the nature of carnal mirth, it is but as the crackling of thorns
under a pot, Ecc_7:6. Great laughters commonly end in a sigh. Those that make the world their
chief joy cannot rejoice ever more. When God sends his judgments into the earth he designs
thereby to make those serious that were wholly addicted to their pleasures. Let your laughter be
turned into mourning. When the earth is emptied the noise of those that rejoice in it ends.
Carnal joy is a noisy thing; but the noise of it will soon be at an end, and the end of it is
heaviness. Two things are made use of to excite and express vain mirth, and the jovial crew is
here deprived of both: - (1.) Drinking: The new wine mourns; it has grown sour for want of
drinking; for, how proper soever it may be for the heavy heart (Pro_31:6), it does not relish to
them as it does to the merry-hearted. The vine languishes, and gives little hopes of a vintage,
and therefore the merry-hearted do sigh; for they know no other gladness than that of their
corn, and wine, and oil increasing (Psa_4:7), and, if you destroy their vines and their fig-trees,
you make all their mirth to cease, Hos_2:11, Hos_2:12. They shall not now drink wine with a
song and with huzzas, as they used to, but rather drink it with a sigh; nay, Strong drink shall be
bitter to those that drink it, because they cannot but mingle their tears with it; or, through
sickness, they have lost the relish of it. God has many ways to embitter wine and strong drink to
those that love them and have the highest gust of them: distemper of body, anguish of mind, the
ruin of the estate or country, will make the strong drink bitter and all the delights of sense
tasteless and insipid. (2.) Music: The mirth of tabrets ceases, and the joy of the harp, which
used to be at their feasts, Isa_5:12. The captives in Babylon hang their harps on the willow trees.
In short, All joy is darkened; there is not a pleasant look to be seen, nor has any one power to
force a smile; all the mirth of the land is gone (Isa_24:11); and, if it was that mirth which
Solomon calls madness, there is no great loss of it.
5. JAMISON, “world — the kingdom of Israel; as in Isa_13:11, Babylon.
haughty — literally, “the height” of the people: abstract for concrete, that is, the high people;
even the nobles share the general distress.
6. K&D 4-9, “That this is the case is evident from Isa_24:4-9, where the accursed state into
which the earth is brought is more fully described, and the cause thereof is given. “Smitten
down, withered up is the earth; pined away, wasted away is the world; pined away have they,
the foremost of the people of the earth. And the earth has become wicked among its
inhabitants; for they transgressed revelations, set at nought the ordinance, broke the
everlasting covenant. Therefore hath the curse devoured the earth, and they who dwelt in it
make expiation: therefore are the inhabitants of the earth withered up, and there are very few
mortals left. New wine mourneth, vine is parched, all the merry-hearted groan. The joyous
playing of tabrets is silent; the noise of them that rejoice hath ceased; the joyous playing of the
guitar is silent. They drink no wine with a song; meth tastes bitter to them that drink it.” “The

world” (tebel) is used here in Isa_24:4, as in Isa_26:9 (always in the form of a proper name, and
without the article), as a parallel to “the earth” (ha'aretz), with which it alternates throughout
this cycle of prophecies. It is used poetically to signify the globe, and that without limitation
(even in Isa_13:11 and Isa_18:3); and therefore “the earth” is also to be understood here in its
most comprehensive sense (in a different sense, therefore, from Isa_33:9, which contains the
same play upon sounds). The earth is sunk in mourning, and has become like a faded plant,
withered up with heat; the high ones of the people of the earth (merom; abstr. pro concr., like ca
bod in Isa_5:13; Isa_22:24) are included (‫ם‬ ַ‫ע‬ is used, as in Isa_42:5; Isa_40:7, to signify
humanity, i.e., man generally). ‫לוּ‬ ָ‫ל‬ ְ‫מ‬ ֻ‫א‬ (for the form, see Comm. on Job, at Job_18:16-19) stands
in half pause, which throws the subjective notion that follows into greater prominence. It is the
punishment of the inhabitants of the earth, which the earth has to share, because it has shared
in the wickedness of those who live upon it: chanaph (not related to tanaph) signifies to be
degenerate, to have decided for what is evil (Isa_9:16), to be wicked; and in this intransitive
sense it is applied to the land, which is said to be affected with the guilt of wicked, reckless
conduct, more especially of blood-guiltiness (Psa_106:38; Num_35:33; compare the transitive
use in Jer_3:9). The wicked conduct of men, which has caused the earth also to become chane
phah, is described in three short, rapid, involuntarily excited sentences (compare Isa_15:6;
Isa_16:4; Isa_29:20; Isa_33:8; also Isa_24:5; Isa_1:4, Isa_1:6, Isa_1:8; out of the book of
Isaiah, however, we only meet with this in Joe_1:10, and possibly Jos_7:11). Understanding “the
earth” as we do in a general sense, “the law” cannot signify merely the positive law of Israel. The
Gentile world had also a torah or divine teaching within, which contained an abundance of
divine directions (toroth). They also had a law written in their hearts; and it was with the whole
human race that God concluded a covenant in the person of Noah, at a time when the nations
had none of them come into existence at all. This is the explanation given by even Jewish
commentators; nevertheless, we must not forget that Israel was included among the
transgressors, and the choice of expression was determined by this. With the expression
“therefore” the prophecy moves on from sin to punishment, just as in Isa_5:25 (cf., Isa_5:24).
‫ה‬ ָ‫ל‬ፎ is the curse of God denounced against the transgressors of His law (Dan_9:11; compare
Jer_23:10, which is founded upon this, and from which ‫ה‬ ָ‫ל‬ ְ‫ב‬ፎ has been introduced into this
passage in some codices and editions). The curse of God devours, for it is fire, and that from
within outwards (see Isa_1:31; Isa_5:24; Isa_9:18; Isa_10:16-17; Isa_29:6; Isa_30:27.,
Isa_33:11-14): charu (milel, since pashta is an acc. postpos.),
(Note: In correct texts char has two pashtas, the former indicating the place of the tone.)
from charar, they are burnt up, exusti. With regard to ‫מוּ‬ ְ‫שׁ‬ ְ‫א‬ֶ ַ‫,ו‬ it is hardly necessary to observe that
it cannot be traced back to ‫ם‬ ַ‫שׁ‬ፎ = ‫ם‬ ַ‫שׁ‬ָ‫,י‬ ‫ם‬ ַ‫מ‬ ָ‫;שׁ‬ and that of the two meanings, culpam contrahere and
culpam sustinere, it has the latter meaning here. We must not overlook the genuine mark of
Isaiah here in the description of the vanishing away of men down to a small remnant: ‫ר‬ፍ ְ‫שׁ‬ִ‫נ‬ (‫ר‬ፎ ְ‫)שׁ‬
is the standing word used to denote this; ‫ר‬ ָ‫ע‬ְ‫ז‬ ִ‫מ‬ (used with regard to number both here and in
Isa_16:14; and with regard to time in Isa_10:25 and Isa_29:17) is exclusively Isaiah's; and ‫נוֹשׁ‬ ֶ‫א‬ is
used in the same sense as in Isa_33:8 (cf., Isa_13:12). In Isa_24:7 we are reminded of Joel 1 (on
the short sentences, see Isa_29:20; Isa_16:8-10); in Isa_24:8, Isa_24:9 any one acquainted

with Isaiah's style will recall to mind not only Isa_5:12, Isa_5:14, but a multitude of other
parallels. We content ourselves with pointing to ‫יז‬ ִ ַ‫ע‬ (which belongs exclusively to Isaiah, and is
taken from Isa_22:2 and Isa_32:13 in Zep_2:15, and from Isa_13:3 in Zep_3:11); and for basshir
(with joyous song) to Isa_30:32 (with the beating of drums and playing of guitars), together
with Isa_28:7. The picture is elegiac, and dwells so long upon the wine (cf., Isa_16:1-14), just
because wine, both as a natural production and in the form of drink, is the most exhilarating to
the heart of all the natural gifts of God (Psa_104:15; Jdg_9:13). All the sources of joy and
gladness are destroyed; and even if there is much still left of that which ought to give enjoyment,
the taste of the men themselves turns it into bitterness.
7. PULPIT, “The earth fadeth away. As a flower that fades and withers up
(comp. Isa_1:30; Isa_28:1, Isa_28:4; Isa_34:4, etc.; Psa_1:3; Psa_37:2). The world. Tabel has never any
narrower sense than the entire "world," and must be regarded as fixing the meaning of arets in passages
where (as here) the two are used as synonymous. The haughty people; or, the high ones. All the great
are brought down, and laid low, that "the Lord alone may be exalted in that day" (cf. Isa_2:11-17).
8. PULPIT, “The future for haughty folk.
"The haughty people of the earth do languish." The proud are an offence unto God. It is not the rich who
find it so difficult to enter the kingdom of God; it is they who "trust in riches," who boast of their riches,
who make their riches the occasion for despising others.
I. THE FUTURE IS AGAINST THE HAUGHTY NATURALLY. Fortune tells upon precisely those things in
which they pride themselves. The picture of trembling, suffering old age, given in the Book of
Ecclesiastes, is designed as a warning to the proud. See what you are certainly coming to who admired
your fine persons, made so much of your independence, and pampered your appetites and passions. The
picture of old age is not that of the ordinary man, but of the haughty, masterful sensualist, the sinner of
the high places of society, whose iniquity comes back upon him. It is enough for haughty folk to live; life
becomes their humbling and their chastisement.
II. THE FUTURE IS AGAINST THE HAUGHTY PROVIDENTIALLY. For they cannot win love. Everybody
serves them in fear or for pay; and so, oftentimes, their very grandeur is undermined by those about
them, their riches takes wings and fly away, their dependents take advantage of their times of weakness,
and all are glad to see the haughty humbled. Striking illustration may be found in the career of Squire
Beckford, of Fonthill. An insufferably austere and haughty man, the providences were against him. His
mansion fell with a crash. His projects failed. He was humbled to the dust, and died almost a beggar.

III. THE FUTURE IS AGAINST THE HAUGHTY JUDICIALLY. For God must punish pride. It cannot be
allowed to lift up its bead. The Lord hath a controversy with it. Nebuchadnezzar eats grass like an ox.
"Babylon is fallen, is fallen"—Babylon, the type of the haughty. Belshazzar sees the recording finger write
the judgment of the proud. God will bring into contempt all the proud of the earth. "God resisteth the
proud, and giveth grace to the humble." Time is on the side of the meek. Time is against the haughty. The
judgments of God gather, like black th
9. CALVIN, “4.The earth hath lamented. Isaiah proceeds with his subject; for all this tends to explain
the desolation of the whole world, that is, of the world which was known to the Jews. According to his
custom, he illustrates the judgment of God more clearly by figures, which are fitted to produce an effect
on sluggish minds.
The lofty people of the earth. (122) By the “ ones” we must understand those eminent persons who held a
higher rank than others; for this is more wonderful than if the common people had fallen. Yet if it be
thought preferable to explain it as relating peculiarly to the Jews, I have no objection; for although the
Assyrians and Egyptians excelled them in wealth and power, still the Jews held the highest rank in this
respect, that they had been adopted by God. But I prefer the other exposition, which makes the meaning
to be, that the Lord would inflict punishment, not only on common people, but also on those who
surpassed others in rank and splendor.
5
The earth is defiled by its people;
they have disobeyed the laws,
violated the statutes
and broken the everlasting covenant.
1.BARNES, “The earth also is defiled under the inhabitants thereof - The
statements in this verse are given as a reason why the curse had been pronounced against them,
and why these calamities had come upon them, Isa_24:6. The first reason is, that the very earth
become polluted by their crimes. This phrase may denote that injustice and cruelty prevailed to
such an extent that the very earth was stained with gore, and covered with blood under the

guilty population. So the phrase is used in Num_33:33; Psa_106:38. Or it may mean in general
that the wickedness of the people was great, and was accumulating, and the very earth under
them was polluted by sustaining such a population. But the former is probably the correct
interpretation.
Changed the ordinance - Or, the statute (‫חק‬ choq). This word, from ‫חקק‬ chaqaq, to
engrave, and then to make or institute a law or an ordinance, is usually applied to the positive
statutes appointed by Moses. The word statute accurately expresses the idea. These they had
changed by introducing new statutes, and had in fact, if not in form, repealed the laws of Moses,
and introduced others.
Broken the everlasting covenant - The word ‘covenant’ here is evidently used, as it is
often, in the sense of law. By the term ‘everlasting covenant,’ Vitringa correctly supposes is
denoted the laws of nature, the immutable laws of justice and right, which are engraven on the
conscience, and which are inflexible and perpetual.
2. CLARKE, “The laws “The law” - ‫תורה‬ torah, singular: so read the Septuagint, Syriac,
and Chaldee.
3. GILL, “The earth also is defiled under the inhabitants of it,.... Or, "and the earth";
or, "for the earth is defiled" (q); and so it is a reason why it is emptied and spoiled, because
polluted and corrupted with the fornication of the whore of Rome, with her idolatries and
superstitions, with which the inhabitants of the earth are defiled; or with her rapine and
violence, cruelties, bloodshed, and murders; for blood defiles a land, Num_35:33 all which are
committed by the inhabitants of the earth, subject to the see of Rome, by reason of which it may
be said to be corrupted or defiled; so the phrase may be interpreted "for", or "because of the
inhabitants of it": thus Jarchi and Kimchi, because of their wickedness and impieties; see
Rev_11:18 or, "the earth is deceitful" (r), or plays the hypocrite; promising and showing as if it
would bring forth fruit, and brings forth none, but is barren and unfruitful, because of the sins of
the inhabitants of it; see Rev_18:14,
because they have transgressed the laws; of God and man, as antichrist and his followers
have done; who is that wicked ανοµος, that "lawless one", that sets up himself above laws, and
takes upon him to dispense with the laws of God and man, 2Th_2:4 and in innumerable
instances has transgressed both, casting all contempt upon them, and bidding all defiance to
them, as being not at all bound and obliged by them:
changed the ordinance; or "ordinances"; the singular for the plural, a collective word; the
ordinances of divine revelation, of the Gospel dispensation, those of baptism, and the Lord's
supper; the former of these is changed, both as to subjects and mode, from adult baptism to
infant baptism, from immersion to aspersion; and the latter, in it the bread and wine are
pretended to be changed into the very body and blood of Christ, and is only given in one kind to
the laity, and made a real sacrifice of, when its end and use are only to commemorate the one
sacrifice already offered up; moreover, by the "ordinance" may be meant the Scriptures, which
are the ‫,חק‬ "the rule of judgment"; which antichrist has most miserably perverted, and has
changed and altered the sense of them; taking upon him to be the infallible interpreter of them,

and judge of all controversies, forbidding the reading of them to the people, and setting up his
own decrees, definitions, and determinations, above them; and is "that throne of iniquity, that
frameth mischief, by a law", or ordinance, of his own making, and which he puts in the room of
the divine law or ordinance, Psa_94:20 where the same word is used as here; and he is that little
horn, that thought to change times and laws, Dan_7:25,
broken the everlasting covenant; not the eternal law of nature, nor the everlasting
covenant of circumcision, or that made with Israel on mount Sinai; but the new covenant, or the
administration of the covenant of grace under the Gospel dispensation, which is to last to the
end of time, and lies in the ministration of the word, and administration of ordinances; which
antichrist has done all that in his power lies to break, make null and void, by corrupting the
word, and changing the ordinances, and setting up his own institutions above them, and against
them.
4. HENRY, “It is sin that brings these calamities upon the earth. The earth is made empty,
and fades away, because it is defiled under the inhabitants thereof (Isa_24:5); it is polluted by
the sins of men, and therefore it is made desolate by the judgments of God. Such is the filthy
nature of sin that it defiles the earth itself under the sinful inhabitants thereof, and it is rendered
unpleasant in the eyes of God and good men. See Lev_18:25, Lev_18:27, Lev_18:28. Blood, in
particular, defiles the land, Num_35:33. The earth never spues out its inhabitants till they have
first defiled it by their sins. Why, what have they done? 1. They have transgressed the laws of
their creation, not answered the ends of it. The bonds of the law of nature have been broken by
them, and they have cast from them the cords of their obligations to the God of nature. 2. They
have changed the ordinances of revealed religion, those of them that have had the benefit of
that. They have neglected the ordinances (so some read it), and have made no conscience of
observing them. They have passed over the laws, in the commission of sin, and have passed by
the ordinance, in the omission of duty. 3. Herein they have broken the everlasting covenant,
which is a perpetual bond and will be to those that keep it a perpetual blessing. It is God's
wonderful condescension that he is pleased to deal with men in a covenant-way, to do them
good, and thereby oblige them to do him service. Even those that had no benefit by God's
covenant with Abraham had benefit by his covenant with Noah and his sons, which is called an
everlasting covenant, his covenant with day and night; but they observe not the precepts of the
sons of Noah, they acknowledge not God's goodness in the day and night, nor study to make him
any grateful returns, and so break the everlasting covenant and defeat the gracious designs and
intentions of it.
5. JAMISON, “earth — rather, “the land.”
defiled under ... inhabitants — namely, with innocent blood (Gen_4:11; Num_35:33;
Psa_106:38).
laws ... ordinance ... everlasting covenant — The moral laws, positive statutes, and
national covenant designed to be for ever between God and them.
6. PULPIT, “The earth also is defiled. Hitherto the prophet has been concerned with the mere fact of a
terrible judgment to be sent by God upon the whole world. Now he sets forth the cause of the fact. It is the

old cause, which has reduced so many lauds to desolation, and which in the far-off times produced the
Flood, viz. the wickedness of man (Gen_6:5-13). The earth is "defiled" or "polluted" by the sins of its
inhabitants, and has to be purged from the defilement by suffering. They have transgressed the laws.
Apart from both Judaism and Christianity, all mankind have been placed by God under a double law:
1. The "law written in their hearts" (Rom_2:15), which speaks to them through their consciences, and lays
them under an obligation that cannot be gainsaid.
2. The law of positive commands, given to the entire human race through the common progenitors, Adam
and Noah, which is obligatory upon all to whom it has been traditionally handed down; but which has
been only very partially handed down, and it is not generally felt as obligatory. Mankind has in all ages
largely transgressed both laws, and both would seem to be pointed at in the present passage. The
transgression of the "law written in the heart" is doubtless that which especially calls down God's
vengeance, and makes him from time to time execute wrath on the whole world. Changed the ordinance;
rather, broken, violated. Transgression in act is intended, not formal abrogation of the Divine ordinances.
Broken the everlasting covenant. Mr. Cheyne supposes an allusion to the covenant made with Noah
(Gen_9:16); but it seems better to understand that "everlasting covenant" which exists between God and
man, in virtue of the nature wherewith God has endowed man, and of the laws which he Ires impressed
upon man's con. science. Sophocles well says of these laws, that they are
ὑψίποδες οὐρανίαν δι αἰθέρα
τεκνοθέντες ὧν ̓́Ολυµπος
πατὴρ µόνος οὐδέ νιν θνατὰ
φύσις αηνέρων ἔτικτεν οὐδὲ
µήν ποτε λάθα κατακοιµάσει
Or—
"Laws that walk on high, begot and bred
In upper air, whose only sire is Heaven;

Nor did the race of mortals give them birth,
Nor will oblivion ever cause them sleep."
7.CALVIN, “5.And the earth was deceitful. (123) Others render it “” or “” because ‫כנף‬ (chāă) means “ be
wicked.” Both renderings may be appropriate; but the next verse appears to demand that we explain it to
mean false; for he appears to illustrate and exhibit it more fully immediately afterwards, when he says that
“ earth has been consumed by a curse.”
Under its inhabitants. Whether ‫תהת‬ (tăă) be translated “Under its inhabitants,” or, “On account of its
inhabitants,” is of little importance. There is a kind of mutual bargain between the land and the
husbandmen, that it gives back with usury what it has received: if it does not, it deceives those who
cultivate it. But he assigns a reason, imputing blame to them, that they render it barren by their
wickedness. It is owing to our fault that it does not nourish us or bring forth fruit, as God appointed to be
done by the regular order of nature; for he wished that it should hold the place of a mother to us, to supply
us with food; and if it change its nature and order, or lose its fertility, we ought to attribute it to our sins,
since we ourselves have reversed the order which God had appointed; otherwise the earth would never
deceive us, but would perform her duty.
Because they have transgressed the laws. He immediately assigns the reason why the earth is unfaithful,
and deceives her inhabitants. It is because those who refuse to honor God their Father and supporter, will
justly be deprived of food and nourishment. Here he peculiarly holds up to shame the revolt of his nation,
because it was baser and less excusable than all the transgressions of those who had never been taught
in the school of God. The word ‫תורה‬ (tōā) is applied to “ Law,” because it denotes instruction; but here, in
the plural number, ‫תורת‬ (tōō,) it denotes all the instruction that is contained in the “” But as the “” contains
both commandments and promises, he adds two parts for the purpose of explanation.
They have changed the ordinance. The Hebrew word ‫חק‬ (chō) means “ ordinance,” and on that account
some think that it denotes ceremonies, and others that it denotes morals. We may render it “” and I
understand it to mean not only ceremonies, but everything that belongs to the rule of a holy life.
They have broken the everlasting covenant. The third term employed by him is, ‫,ברית‬ (bēī,) by which he
means a covenant and contract. This word is limited to those “” by which the Lord, who adopted his
people, promised that he would be their God. (Exo_19:6; Lev_26:12.) He therefore charges them with
ingratitude, because, when the Lord revealed himself by all these methods, and gave proofs of his love,

they were disobedient and rebellious, “ the laws,” and “ the holy covenant.”
But why does he address himself to the Jews? Because he knew that he had been appointed to be their
Prophet, that he might especially give instructions to them. Hence we may infer what is the rule of a holy
life. It is contained in that law which we ought to follow if we wish that God should approve of our life; if we
turn aside from it, we must be wicked and abandoned. We ought also to remark, that it is the will of God
that in his word we should consider not only his commandments and laws, but also his covenant; for the
chief part of the word consists of promises, by which he adopts and receives us as his own people.
Besides, the Prophet unquestionably intended to use a variety of terms in order to express his meaning
more strongly; as if he had said, “ is nothing about us that is sound and pure; everything is polluted and
corrupted.”
He calls it “ covenant of eternity,” or “ everlasting covenant,” because it ought to be perpetual and
inviolable, and to be in force in every age. It was to be transmitted, in uninterrupted succession, from
father to son, that it might never be effaced from the memory of man, but might be kept pure and entire.
He therefore represents in strong terms their treachery and wickedness, because they dared to violate
that covenant which God had made with them, and to overthrow what the Lord intended to be firm and
permanent. This was monstrous; and therefore we ought not to wonder that the earth takes vengeance
for this wickedness, and refuses to give food to men.
6
Therefore a curse consumes the earth;
its people must bear their guilt.
Therefore earth’s inhabitants are burned up,
and very few are left.
1.BARNES, “Therefore hath the curse devoured - Eaten it up; a figurative expression
that is common in the Scriptures, denoting that the desolation is widespread and ruinous.
Are burned - (‫חרוּ‬ charu). Instead of this reading, Lowth proposes to read: ‫חרבוּ‬ chare
bu ‘Are
destroyed.’ The Septuagint reads it, ‘Therefore the inhabitants of the land shall be poor.’ The
Syriac, ‘The inhabitants of the land shall be slain.’ But there is no authority from the
manuscripts to change the text as proposed by Lowth, Nor is it necessary. The prophet does not

mean that the inhabitants of the land were consumed by fire. The expression is evidently
figurative. He is speaking of the effect of wrath or the curse, and that effect is often described in
the Scriptures as burning, or consuming, as a fire does. The sense is, that the inhabitants of the
land are brought under the withering, burning, consuming effect of that wrath; and the same
effects are produced by it as are seen when a fire runs over a field or a forest. Hence, the word
here used (‫חרה‬ charah, “to burn, to be kindled”) is often used in connection with wrath, to denote
burning or raging anger. Exo_22:23 : ‘His anger burns.’ Gen_30:2 : ‘And the anger of Jacob was
kindled against Rachel; Gen_44:18; Job_27:2-3; Job_42:7; Gen_31:6 : ‘His anger was kindled.’
Psa_37:1, Psa_37:7-8; Pro_24:19 Compare Job_30:30 :
My skin is black upon me,
And my bones are burnt with heat.
The sense is, that the inhabitants of the land were wasted away under the wrath of God, so
that few were left; as the trees of the forest are destroyed before a raging fire.
And few men are left - This was literally true after the invasion of the land by the
Chaldeans 2Ki_24:14-16.
2. CLARKE, “Are burned “Are destroyed” - For ‫חרו‬ charu, read ‫חרבו‬ charebu. See the
Septuagint, Syriac, Chaldee and Symmachus.
3. GILL, “Therefore hath the curse devoured the earth,.... The inhabitants of it, and the
fruits upon it, alluding to the earth being cursed for the sin of man, when it brought forth briers
and thorns; this may denote the seven vials of God's wrath poured upon the earth, or the
antichristian states. Some, by the curse, understand perjury or false swearing; so the Targum,
"therefore, because of perjury (or a false oath) the earth is become a desert;''
of which popes, and Popish princes, cardinals, priests, Jesuits, &c. have been notoriously guilty:
and they that dwell therein are desolate: for want of houses, cities and towns being
destroyed by war; or through famine, for want of provisions, the earth being cursed for their
sins: or the words may be rendered, "for they that dwell therein are guilty" (s); of idolatry,
bloodshed, perjury, thefts, sorcery, and all other abominations, Rev_9:20,
therefore the inhabitants of the earth are burned; their cities burnt with fire, and
particularly the city of Rome; or their persons, their bodies burnt with burning fevers, and
pestilential diseases; and their minds with envy, fury, and madness: this may be the same with
the fourth vial poured upon the sun, when men will be scorched with fire and great heat, and
blaspheme, Rev_16:8. The Vulgate Latin version here renders it, "shall be mad"; through the
wrath of God poured out upon them:
and few men left; but what shall be consumed by fire or sword, by famine or pestilence, or by
one or other of the vials; and those that remain shall be frightened, and give glory to the God of
heavens Rev_11:13.

4. PULPIT, “The curse; rather, a curse. God has pronounced a curse upon the earth on account of
man's perversity; and hence the calamities which the earth is about to suffer. Are desolate; rather, are
held as guilty. Are burned; or, scorched—shriveled up by the "burning anger" (Isa_30:27)and "fiery
indignation" (Heb_10:27) of Jehovah.
5. JAMISON, “earth — the land.
burned — namely, with the consuming wrath of heaven: either internally, as in Job_30:30
[Rosenmuller]; or externally, the prophet has before his eyes the people being consumed with
the withering dryness of their doomed land (so Joe_1:10, Joe_1:12), [Maurer].
6. CALVIN, “6.Therefore hath the curse devoured the earth. Some render it perjury, (124) but as ‫אלה‬
(ālā) signifies also a “” I have no doubt that here he employs it to denote a “” and alludes to those curses
which Moses in the law threatens against wicked men and transgressors of the law,
(Lev_26:16; Deu_28:15.) We know that the earth was cursed on account of the transgression of our first
parent, so that it brought forth thorns and thistles instead of fruits. (Gen_3:17.) The Lord mitigated this
curse, so that, although men were ungrateful and unworthy, still it yielded them food. But when we do not
cease to sin, and when we add sin to sin, is it not in the highest degree just that the earth should become
barren and unfruitful, in order that we may more clearly perceive this curse, and that it may make a
deeper impression on our senses?
And its inhabitants are made desolate. I think that ‫אשם‬ (āshă) here means “ make desolate,” rather than “
forsake;” and this is apparent from the context, on which account I have translated it “ made desolate.”
But perhaps it will be thought preferable to take the copulative ‫ו‬ (vau) as signifying because, and then the
meaning will be, “ earth accursed by God is burnt up, because its inhabitants have acted wickedly.” (125)
Therefore the inhabitants of the earth are burned, and few men left. The word ‫חרו‬ (charu) may be taken
metaphorically, and I prefer this view of it, which makes the meaning to be, that those whom the wrath of
God has consumed are burned up; because the destruction is compared to a conflagration. When he
adds, “ few will be left,” we learn from it that this prediction cannot be explained as relating to the last day
of judgment, and that, on the contrary, the Prophet foretells and confirms those desolations which
threatened various nations, and that he does so in order that the godly may fear, and may be led to
repentance, and may be prepared for enduring all things.

7
The new wine dries up and the vine withers;
all the merrymakers groan.
1.BARNES, “The new wine languisheth - The new wine (‫תירושׁ‬ tı yrosh), denotes properly
must, or wine that was newly expressed from the grape, and that was not fermented, usually
translated ‘new wine,’ or ‘sweet wine.’ The expression here is poetic. The wine languishes or
mourns because there are none to drink it; it is represented as grieved because it does not
perform its usual office of exhilarating the heart, and the figure is thus an image of the
desolation of the land.
The vine languisheth - It is sickly and unfruitful, because there are none to cultivate it as
formerly. The idea is, that all nature sympathizes in the general calamity.
All the merry-hearted - Probably the reference is mainly to those who were once made
happy at the plenteous feast, and at the splendid entertainments where wine abounded. They
look now upon the widespread desolation of the land, and mourn.
2. PULPIT, “The new wine mourneth. Even when the joyous time of the vintage comes round, the
earth is still sad, cannot shake off its depression or wake up to merriment. Even those most disposed to
be "merry. hearted," under the dismal circumstances of the time can do nothing but "sigh."
3. GILL, “The new wine mourneth,.... For want men to drink it, or because spilled by the
enemy; or the inhabitants of the land mourn for want of it, not having their vintages as usual:
the vine languisheth; or is sickly, and so barren and unfruitful, does not bring forth its
clusters of grapes as it used to do; there being none to prune it, and take care of it, and being
trodden down by hostile forces. The Targum is,
"all that drink wine shall mourn, because the vines are broken down.''
So the Romish harlot, and those that have drank of the wine of her fornication, and have lived
deliciously, shall have, in one hour, death, and mourning, and famine, Rev_18:7,
all the merryhearted do sigh; such, whose hearts wine has formerly made glad, shall now
sigh for want of it; and such who have lived deliciously with the whore of Rome, and have had
many a merry bout with her, shall now bewail her, and lament for her, when she shall be utterly
burnt with fire, Rev_18:9.

4. HENRY, “It is a great damp to men's jollity. This is enlarged upon much (Isa_24:7-9): All
the merry-hearted do sigh. Such is the nature of carnal mirth, it is but as the crackling of thorns
under a pot, Ecc_7:6. Great laughters commonly end in a sigh. Those that make the world their
chief joy cannot rejoice ever more. When God sends his judgments into the earth he designs
thereby to make those serious that were wholly addicted to their pleasures. Let your laughter be
turned into mourning. When the earth is emptied the noise of those that rejoice in it ends.
Carnal joy is a noisy thing; but the noise of it will soon be at an end, and the end of it is
heaviness. Two things are made use of to excite and express vain mirth, and the jovial crew is
here deprived of both: - (1.) Drinking: The new wine mourns; it has grown sour for want of
drinking; for, how proper soever it may be for the heavy heart (Pro_31:6), it does not relish to
them as it does to the merry-hearted. The vine languishes, and gives little hopes of a vintage,
and therefore the merry-hearted do sigh; for they know no other gladness than that of their
corn, and wine, and oil increasing (Psa_4:7), and, if you destroy their vines and their fig-trees,
you make all their mirth to cease, Hos_2:11, Hos_2:12. They shall not now drink wine with a
song and with huzzas, as they used to, but rather drink it with a sigh; nay, Strong drink shall be
bitter to those that drink it, because they cannot but mingle their tears with it; or, through
sickness, they have lost the relish of it. God has many ways to embitter wine and strong drink to
those that love them and have the highest gust of them: distemper of body, anguish of mind, the
ruin of the estate or country, will make the strong drink bitter and all the delights of sense
tasteless and insipid. (2.) Music: The mirth of tabrets ceases, and the joy of the harp, which
used to be at their feasts, Isa_5:12. The captives in Babylon hang their harps on the willow trees.
In short, All joy is darkened; there is not a pleasant look to be seen, nor has any one power to
force a smile; all the mirth of the land is gone (Isa_24:11); and, if it was that mirth which
Solomon calls madness, there is no great loss of it.
5. JAMISON, “mourneth — because there are none to drink it [Barnes]. Rather, “is become
vapid” [Horsley].
languisheth — because there are none to cultivate it now.
6. CALVIN, “7.The wine hath failed. The same subject is continued, and the Prophet threatens chiefly
against the Jews the desolation of the land. He gives a long description in order to affect them more
deeply, and impress them with a conviction of the judgment of God. Their luxury, intemperance, and
feasting, are rapidly surveyed, because amidst so great abundance they proudly disobeyed God. Such
ingratitude was not peculiar to the Jews or to that age, but it is universally found that they who enjoy
abundance rebel against God, and indulge themselves too freely. On this account the Prophet censures
them; as if he had said, “ you have been plunged in luxuries and pleasures, but the Lord will cause you to
lead a very different kind of life.” Isaiah speaks of the future as if it had been present, in order to place it
more clearly before their eyes.

8
The joyful timbrels are stilled,
the noise of the revelers has stopped,
the joyful harp is silent.
1.BARNES, “The mirth of tabrets - The joy and exultation which is produced by tabrets.
On the words ‘tabret’ (‫תף‬ toph) and ‘harp’ (‫כנור‬ kinnor), see the notes at Isa_5:12.
2. CLARKE, “The mirth, etc. - ‫שאון‬ sheon, the noise. ‫גאון‬ geon, the pride, is the reading of
three of De Rossi’s MSS., with the Septuagint and Arabic.
3. GILL, “The mirth of tabrets ceaseth,.... Or of drums, and such like musical instruments,
used at junketings and jovial feasts. So when Babylon is fallen, the voice of harpers and
musicians, and of pipers and trumpeters, shall be heard no more therein, Rev_18:22,
the noise of them that rejoice endeth; the tumultuous noise of revelling persons at feasts
and banquets, at marriages, and such like seasons; and so it is said, that when Babylon is
destroyed, the voice of the bridegroom and the bride shall be heard no more at all therein, or the
joy expressed on such occasions by their friends and companions, Rev_18:23,
the joy of the harp ceaseth; an instrument of music used on joyful occasions; the voice of
harpers is particularly mentioned in Rev_18:22.
4. PULPIT, “The mirth of tabrets of the harp ceaseth (comp. Isa_5:12). The feasting, and the
drinking-songs, and the musical accompaniment, common at the vintage season, are discontinued. All is
dismay and wretchedness—desolation in the present, worse desolation expected in the future.
9
No longer do they drink wine with a song;
the beer is bitter to its drinkers.

Isaiah 24 commentary

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Isaiah 24 commentary