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.

1.BARNES, “drink wine with a song - That is, accompanied with a song, as the usual
mode was in their feasts.
Strong drink - On the word ‫שׁכר‬ shekar see the note at Isa_5:11.
Shall be bitter ... - They shall cease to find pleasure in it in consequence of the general
calamitics that have come upon the nation.
2. CLARKE, “Strong drink “Palm wine” - This is the proper meaning of the word ‫שכר‬
shechar, σικερα. See note on Isa_5:11. All enjoyment shall cease: the sweetest wine shall become
bitter to their taste.
3. GILL, “They shall not drink wine with a song,.... They that have wine to drink shall not
drink it with that pleasure they have heretofore done; nor shall their drinking be attended with
merry songs, such as are sung by drunkards, who, while they are quaffing, are chanting to the
sound of the viol, or other musical instruments; see Amo_6:5,
strong drink shall be bitter to them that drink it; they shall have no gust for it, or relish
of it, as they formerly had; either through bodily diseases upon themselves, or because of the
calamities upon the nations and states in which they dwell: this will be the case of her that says,
"I sit a queen, and shall see no sorrow", Rev_18:7.
4. PULPIT, “They shall not drink wine with a song. Men will still drink; they will seek to drown their care
in wine; but they will not have the heart to attempt a song as they drink. Even in their cups they will be
silent. Strong drink shall be bitter. By "strong drink" (shekar) seems to be meant any intoxicating liquor
whatever, including wine. Many such liquors were drunk in Palestine. All were more or less pleasant to
the taste; but they would taste bitter to those who were warped and soured by the calamities of the time,
which would prevent all enjoyment.
5. JAMISON, “with a song — the usual accompaniment of feasts.
strong drink — (See on Isa_5:11). “Date wine” [Horsley].
bitter — in consequence of the national calamities.
6. CALVIN, “9.They shall not drink wine with a song. To drink wine is not in itself evil, because God
has appointed it for the use of man; but here the Prophet describes the banquets of drunkards, which
were full of licentiousness, songs, and insolence. Again, because they abused their enjoyment of plenty,
he threatens them with want, which men almost bring upon themselves, when by their luxury they turn to

a bad use the goodness of God.
Strong drink shall be bitter. He adds, that if they drink wine, it will be “” to them; because sorrow
commonly deprives men of a relish both for what they eat and for what they drink. The meaning may be
thus summed up, “ they have abundance of wine, yet they will be deprived of the use of it, because they
will feel such sorrow as shall take away all relish for it.” “ drink shall be bitter; ” that is, you shall no longer
enjoy those pleasures and delights in which you have hitherto indulged.
10
The ruined city lies desolate;
the entrance to every house is barred.
1.BARNES, “The city of confusion - That Jerusalem is here intended there can be no
doubt. The name ‘city of confusion.’ is probably given to it by anticipation of what it would be;
that is, as it appeared in prophetic vision to Isaiah (see the note at Isa_1:1). He gave to it a name
that would describe its state when these calamities should have come upon it. The word
rendered ‘confusion’ (‫תהו‬ tohu) does not denote disorder or anarchy, but is a word expressive of
emptiness, vanity, destitution of form, waste. It occurs Gen_1:2 : ‘And the earth was without
form.’ In Job_26:7, it is rendered ‘the empty place;’ in 1Sa_12:21; Isa_45:18-19, ‘in vain;’ and
usually ‘emptiness,’ ‘vanity’, ‘confusion’ (see Isa_24:10; Isa_40:17; Isa_41:29). In Job_12:24;
Psa_107:40, it denotes a wilderness. Here it means that the city would be desolate, empty, and
depopulated.
Is broken down - Its walls and dwellings are in ruins.
Every house is shut up - That is, either because every man, fearful of danger, would fasten
his doors so that enemies could not enter; or more probably, the entrance to every house would
be so obstructed by ruins as to render it impossible to enter it.
2. PULPIT, “The city of confusion is broken down. No special city seems to be intended. "Est urbis
nomen collective capiendum" (Rosenmüller). Chaos (tohu) reigns in the cities, where there is no civic life,
no government, no order, nothing but confusion. Every house is shut up; bolted and barred against
intruders. There is no confidence, no friendly intercourse, no visiting.
3. GILL, “The city of confusion is broken down,.... Or "of vanity", as the Vulgate Latin
version; or of "emptiness" or "desolation"; the word is "tohu", used in Gen_1:2 this is to be

understood not of Bethel, where one of Jeroboam's calves was, called Bethaven, or "the house of
vanity"; nor Samaria, the chief city of the ten tribes; nor Jerusalem; but mystical Babylon, whose
name signifies "confusion"; even the city of Rome, in which there is nothing but disorder and
irregularity, no truth, justice, or religion; a city of vanity, full of superstition and idolatry, and
devoted to ruin and desolation; and will be broke to pieces by the judgments of God, which will
come upon it in one hour, Rev_18:8,
every house is shut up, that no man may come in: or, "from coming in"; not for fear of
the enemy, and to keep him out; but because there are no inhabitants in them, being all
destroyed by one means or another, by fire or sword, or famine or pestilence, so that there is
none to go in or out.
4. HENRY, “The cities will in a particular manner feel from these desolations of the country
(Isa_24:10): The city of confusion is broken, is broken down (so we read it); it lies exposed to
invading powers, not only by the breaking down of its walls, but by the confusion that the
inhabitants are in. Every house is shut up, perhaps by reason of the plague, which has burned or
consumed the inhabitants, so that there are few men left, Isa_24:6. Houses infected are usually
shut up that no man may come in. Or they are shut up because they are deserted and
uninhabited. There is a crying for wine, that is, for the spoiling of the vintage, so that there is
likely to be no wine. In the city, in Jerusalem itself, that had been so much frequented, there
shall be left nothing but desolation; grass shall grow in the streets, and the gate is smitten with
destruction (Isa_24:12); all that used to pass and repass through the gate are smitten, and all
the strength of the city is cut off. How soon can God make a city of order a city of confusion, and
then it will soon be a city of desolation!
5. JAMISON, “city of confusion — rather, “desolation.” What Jerusalem would be; by
anticipation it is called so. Horsley translates, “The city is broken down; it is a ruin.”
shut up — through fear; or rather, “choked up by ruins.”
6. K&D, “The world with its pleasure is judged; the world's city is also judged, in which both
the world's power and the world's pleasure were concentrated. “The city of tohu is broken to
pieces; every house is shut up, so that no man can come in. There is lamentation for wine in the
fields; all rejoicing has set; the delight of the earth is banished. What is left of the city is
wilderness, and the gate was shattered to ruins. For so will it be within the earth, in the midst
of the nations; as at the olive-beating, as at the gleaning, when the vintage is over.” The city of
tohu (kiryath tohu): this cannot be taken collectively, as Rosenmüller, Arndt, and Drechsler
suppose, on account of the annexation of kiryath to tohu, which is turned into a kind of proper
name; for can we understand it as referring to Jerusalem, as the majority of commentators have
done, including even Schegg and Stier (according to Isa_32:13-14), after we have taken “the
earth” (ha'aretz) in the sense of kosmos (the world). It is rather the central city of the world as
estranged from God; and it is here designated according to its end, which end will be tohu, as its
nature was tohu. Its true nature was the breaking up of the harmony of all divine order; and so

its end will be the breaking up of its own standing, and a hurling back, as it were, into the chaos
of its primeval beginning. With a very similar significance Rome is called turbida Roma in
Persius (i. 5). The whole is thoroughly Isaiah's, even to the finest points: tohu is the same as in
Isa_29:21; and for the expression ‫וֹא‬ ִ‫מ‬ (so that you cannot enter; namely, on account of the ruins
which block up the doorway) compare Isa_23:1; Isa_7:8; Isa_17:1, also Isa_5:9; Isa_6:11;
Isa_32:13. The cry or lamentation for the wine out in the fields (Isa_24:11; cf., Job_5:10) is the
mourning on account of the destruction of the vineyards; the vine, which is one of Isaiah's most
favourite symbols, represents in this instance also all the natural sources of joy. In the term ‛arba
h (rejoicing) the relation between joy and light is presupposed; the sun of joy is set (compare
Mic_3:6). What remains of the city ‫יר‬ ִ‫ע‬ ָ is partitive, just as ‫וֹ‬ in Isa_10:22) is shammah
(desolation), to which the whole city has been brought (compare Isa_5:9; Isa_32:14). The strong
gates, which once swarmed with men, are shattered to ruins (yuccath, like Mic_1:7, for yucath,
Ges. §§67, Anm. 8; ‫ה‬ָ ִ‫א‬ ְ‫,שׁ‬ ᅋπ λεγ, a predicating noun of sequence, as in Isa_37:26, “into desolated
heaps;” compare Isa_6:11, etc., and other passages). In the whole circuit of the earth (Isa_6:12;
Isa_7:22; ha'aretz is “the earth” here as in Isa_10:23; Isa_19:24), and in the midst of what was
once a crowd of nations (compare Mic_5:6-7), there is only a small remnant of men left. This is
the leading thought, which runs through the book of Isaiah from beginning to end, and is
figuratively depicted here in a miniature of Isa_17:4-6. The state of things produced by the
catastrophe is compared to the olive-beating, which fetches down what fruit was left at the
general picking, and to the gleaning of the grapes after the vintage has been fully gathered in (ca
lah is used here as in Isa_10:25; Isa_16:4; Isa_21:16, etc., viz., “to be over,” whereas in
Isa_32:10 it means to be hopelessly lost, as in Isa_15:6). There are no more men in the whole of
the wide world than there are of olives and grapes after the principal gathering has taken place.
The persons saved belong chiefly, though not exclusively, to Israel (Joh_3:5). The place where
they assemble is the land of promise.
7.CALVIN, “10.The city of (126) vanity is broken down. I do not object to viewing this as relating
especially to the desolation of Jerusalem. Yet it may be gathered from the context that it applies also to
other cities; for shortly afterwards he uses the plural number in summoning the nations to appear before
the same tribunal. But as the Prophet had his own countrymen chiefly in view, we may properly consider
it to denote Jerusalem, which he calls “ city of vanity,” either because there was no solid virtue in it, or
because it was destroyed.
The word ‫תהו‬ (tōū) may refer either to the destruction itself, or to their crimes, by which they provoked the
wrath of God against them. If it be thought better to refer it to their crimes, it will denote “ city of
confusion,” in which nothing is regular or properly arranged; and I approve of this interpretation. Yet it
may refer to the punishment; for it declares, in my opinion, the cause of the destruction, and gives up the
city to ruin, because justice and good government are banished from it.

Every house is shut up. This is a proof of solitude, and the only reason why it is added is, to express the
desolation of that city.
11
In the streets they cry out for wine;
all joy turns to gloom,
all joyful sounds are banished from the earth.
1.BARNES, “There is a crying for wine in the streets - The inhabitants of the city,
turned from their dwellings, would cry for wine to alleviate their distress, and to sustain them in
their calamity (compare Isa_16:8-10).
All joy is darkened - Is gone, or has departed, like the joyful light at the setting of the sun.
2. CLARKE, “All joy is darkened “All gladness is passed away” - For ‫ערבה‬ arebah,
darkened, read ‫עברה‬ aberah, passed away, transposing a letter. Houbigant, Secker. Five of Dr.
Kennicott’s and five of De Rossi’s MSS., several ancients add ‫כל‬ col, all, after ‫משוש‬ mesos: the
Septuagint adds the same word before it.
3. GILL, “There is a crying for wine in the streets,.... Not to them that have it, to come
and sell it, as Kimchi; but for want of it: there shall be a howling and lamentation in the streets
of Rome, during the siege of it, when there will be a famine of bread and of wine, as in Rev_18:8
by those who used to drink wine, and make glad their hearts; but now shall be without it. This is
put for all desirable things, which their souls lusted after; but now will be departed from them,
Rev_18:14,
all joy is darkened: or come to an eventide; the light of joy is turned into the darkness of
misery and distress; this will be, when the fifth vial is poured out on the seat of the beast, and his
kingdom will be full of darkness; and men will gnaw their tongues for pain, and yet not repent of
their sins, but blaspheme the God of heaven, Rev_16:10,
the mirth of the land is gone; not Jerusalem, the joy of the whole earth, as Jarchi; but the
mirth and joy of the city of Rome; See Gill on Isa_24:8.

4. PULPIT, “There is a crying for wine in the streets. Wine, though still manufactured
(see Isa_24:7, Isa_24:9) is scarce, but is much sought after. Men clamor for it at the doors of the wine-
shops, but are unable to obtain it. They crave for its exhilarating effects, or perhaps for the oblivion which
it brings when drunk to excess. If they could obtain it, they would act as the Jews in the siege of
Jerusalem (Isa_22:13). But they cannot. Hence even the factitious merriment, which wine is capable of
producing, is denied now to the inhabitants of the earth, with whom all joy is darkened, from whom all
mirth is gone.
5. JAMISON, “crying for wine — to drown their sorrows in drink (Isa_16:9); Joe_1:5,
written about the same time, resembles this.
6. CALVIN, “11.There is a cry about wine. He means, that there will be a scarcity of wine; for where
want or hunger is found, it is accompanied by unceasing complaints, not only in private, but “ the streets”
and public places. He therefore points out those doleful sounds and complaints, but, at the same time,
reproves their luxury and intemperance, because they were not satisfied with what was necessary, but
greedily swallowed wine, and abandoned themselves to every kind of enjoyment. We must supply the
contrast. “ you have had abundance of wine and of food, and you have taken occasion from it to grow
insolent against God; and therefore you will justly be deprived of them, and, instead of your wanton
indulgence, wailing and lamentations will be heard in the streets.”
All joy is darkened. The metaphor in this second clause deserves attention; for, as we say that joy
brightens when it obtains its object, so the Prophet here says, that “ is darkened,” because sorrow may be
said to be a cloud drawn over it. To rejoice is not in itself evil, any more than to drink; and the Prophet
does not censure joy simply considered, but excessive and immoderate mirth. When men are merry, they
lay no restraint on themselves on account of that dissoluteness or love of disorder ( ἀταξίαν) which is
natural to them. The Jews, having behaved insolently and lived luxuriously, are deservedly threatened
with the vengeance of God, because most justly is joy taken from us when we know not how to make a
right use of the Lord’ benefits, or to rejoice in him. It thus becomes necessary that he should take away
our pleasures and delights, and compel us to sigh and groan.

12
The city is left in ruins,
its gate is battered to pieces.
1.BARNES, “And the gate is smitten with destruction - The word rendered
‘destruction’ may denote ‘a crash’ (Gesenius). The idea is, that the gates of the city, once so
secure, are how battered down and demolished, so that the enemy ran enter freely. Thus far is a
description of the calamities that would come upon the nation. The following verses show that,
though the desolation would be general, a few of the inhabitants would be left - circumstance
thrown in to mitigate the prospect. of the impending ruin.
2. PULPIT, “The gate is smitten with destruction. The very gates of the towns, generally guarded with
such care, are broken down and lie in ruins.
3. GILL, “In the city is left desolation,.... And nothing else, palaces, houses, and temples
burnt, and inhabitants destroyed; none but devils, foul spirits, and hateful and unclean birds,
inhabiting it, Rev_18:2,
and the gate is smitten with destruction; or "gates", the singular for the plural; none
passing and repassing through them, as formerly, and themselves utterly destroyed. This,
according to Kimchi, shall be in the days of the Messiah, in the times of Gog and Magog.
4. JAMISON, “with destruction — rather “crash” [Gesenius]. “With a great tumult the gate is
battered down” [Horsley].
5. CALVIN, “12.In the city is left desolation. By an elegant mode of expression he describes the
desolation of Jerusalem or of many other cities. The ornament and perfection of cities consists of men;
and therefore, when their inhabitants have been removed, cities are said to be deserted. The Prophet
says ironically, that “” will be left; but the word ‫שמה‬ (shăă) is rendered by others desolation, which
amounts to the same thing.
And the gate is smitten with desolation. He mentions the gates, because in them the crowded population
of the city was seen, for there the people assembled, and there the courts of justice were held. At first,
therefore, he mentions the whole city, and next he names one part of it, but for the purpose of setting the

matter in a stronger light; for although cities be deprived of their inhabitants, yet some are to be seen in
the gates; but if the gates be altogether empty, there must be grievous solitude in the whole city.
13
So will it be on the earth
and among the nations,
as when an olive tree is beaten,
or as when gleanings are left after the grape harvest.
1.BARNES, “In the midst of the land - That is, in the midst of the land of Canaan.
There shall be as the shaking of an olive-tree - A few shall be left, as in gathering olives
a few will remain on the highest and outermost boughs (see the notes at Isa_17:5-6).
2. PULPIT, “When thus it shall be; rather, for so shall it be. In the time described the condition of the
earth shall be like to that of an olive-ground when the beating is done, or of a vineyard when (he grapes
are gathered. That is, a small and scattered remnant of inhabitants shall alone be left, like the few grapes
and olives that were the portion of the gleaners (cf. Isa_17:6). There shall be. These words are not
needed, and should be erased. The nexus is, "so it shall be as the shaking [rather, 'beating'] of an olive
tree."
3. GILL, “When thus it shall be in the midst of the land among the people,.... When
the above judgments shall be executed, the city of Rome shall be destroyed, and the vials of
God's wrath are poured but on all the antichristian states, on all the followers of the beast,
throughout the whole Romish jurisdiction:
there shall be as the shaking of an olive tree, and as the gleaning of grapes, when
the vintage is done; as when an olive tree is shaken, or beaten with a staff, which was the
usual way of gathering olives, and which the word (t) here signifies, there are some few left upon
the uppermost or outermost branches, which cannot be reached; and as, after the vintage is got
in, there are some grapes to be gleaned and gathered from the vines; see Isa_17:6 so it is here
insinuated that there should be some, though but a few, a remnant, according to the election of
grace, that should escape the above calamities, and be preserved as a seed for the church of God;
and so it will be, that just before the destruction of mystical Babylon, the Lord's people will be
called out of her, that they partake not of her sins, and of her plagues, Rev_18:4. The Targum is,

"for now shall be left alone the righteous in the midst of the earth, among the kingdoms, as the
shaking of olives, as the gleaning of grapes after the vintage;''
and to olives and grapes are these gracious persons fitly compared, for the goodness, loveliness,
and fruitfulness of them, through the grace of God.
4. HENRY, “Here is mercy remembered in the midst of wrath. In Judah and Jerusalem, and
the neighbouring countries, when they are overrun by the enemy, Sennacherib or
Nebuchadnezzar, there shall be a remnant preserved from the general ruin, and it shall be a
devout and pious remnant. And this method God usually observes when his judgments are
abroad; he does not make a full end, Isa_6:13. Or we may take it thus: Though the greatest part
of mankind have all their comfort ruined by the emptying of the earth, and the making of that
desolate, yet there are some few who understand their interests better, who have laid up their
treasure in heaven and not in things below, and therefore can keep up their comfort and joy in
God even when the earth mourns and fades away. Observe,
I. The small number of this remnant, Isa_24:13. When all goes to ruin there shall be as the
shaking of an olive-tree, and the gleaning grapes, here and there one who shall escape the
common calamity (as Noah and his family when the old world was drowned), that shall be able
to sit down upon a heap of the ruins of all their creature comforts, and even then rejoice in the
Lord (Hab_3:16-18), who, when all faces gather blackness, can lift up their heads with joy,
Luk_21:26, Luk_21:28. These few are dispersed, and at a distance from each other, like the
gleanings of the olive-tree; and they are concealed, hid under the leaves. The Lord only knows
those that are his; the world does not.
5. JAMISON, “the land — Judea. Put the comma after “land,” not after “people.” “There
shall be among the people (a remnant left), as the shaking (the after-picking) of an olive tree”; as
in gathering olives, a few remain on the highest boughs (Isa_17:5, Isa_17:6).
6. PULPIT 13-16, “The voice of the chastened.
We learn—
I. THAT GOD TEMPERS JUDGMENT WITH MERCY. (Isa_24:13.) There will be some fruit spared,
though the olive tree be terribly shaken, though the grapes have been gathered. All will not be taken from
the holy land; a remnant shall be left. Though God strip a man or a nation of his (its) resources, yet will he
leave him (it) a remainder, something to console him, something with which he may start anew. A starry
night succeeds a stormy day; a calm and quiet age closes a life of struggle and of sorrow;, "the old
familiar faces" have disappeared, but a few faithful souls still linger who can go back with us in thought
and sympathy to early days.

II. THAT FROM THE LIPS OF THE CHASTENED THERE OFTEN COME SWEET AND EVEN TRIUMP
HANT STRAINS. (Isa_24:14.) Those who have been visited in Divine wrath, and have seen their
compatriots carried away into captivity, shall not give way to despondency; they shall learn to honor and
to rejoice in the majesty of Jehovah; they "shall lift up the voice," "shall sing," "shall shout" (exult).
Something (it does not appear what) in the Divine character will appear to them so majestic, so glorious,
so beneficent, that their sweetest and strongest accents will be called forth. To those who stand outside it
often seems wonderful and incomprehensible that those who are inside a great affliction should find such
occasion for thanksgiving. But it is certainly true that the sick in their sickness, the poor in their poverty,
the bereaved in their loneliness, often find more reason for thankful song than do the strong in their
strength and the wealthy in their riches. And the song they sing is not one in which submission struggles
with complaint, but rather, as here, the happy outpouring of perfect acquiescence in the Divine will,—the
voice of sacred joy.
III. THAT GOD WILL BE GLORIFIED BY THOSE FURTHEST OFF AS BY THOSE NEAR TO HIS SAN
CTUARY. (Isa_24:15.) "Glorify ye the Lord" in the east ("in the fires"); in the west ("the isles of the sea ");
"from the uttermost part of the earth," etc. (Isa_24:16). Under the chastening hand of the Lord Israel went
into exile; in exile the truth of God was made known as it otherwise would not have been. In other ways
the judgments of God led, and still lead, to the circulation of his truth and to the magnifying of his Name. A
cleansed and purified Church will be a missionary Church, through whose instrumentality the grace of the
Lord Jesus Christ will be known and sung on every hand.
IV. THAT THE RECOGNITION OF THE DIVINE RIGHTEOUSNESS IS THE FOUNDATION OF ALL RE
LIGIOUS SERVICE. "Glory to the Righteous One" (Isa_24:16). Ill indeed would it be for the land in which
the piety of the people lost its hold on the righteousness of God. In the absence of righteousness from his
character, there would be nothing worth calling goodness or mercy on his part and nothing worth calling
reverence or devotion on ours. All religion worthy of the name rests on the righteousness of God. The
wave of sentiment that would weaken our sense of it is one that washes against our deepest and highest
interests, and should be steadfastly opposed. Above and beneath all other things God is the Righteous
One, at the remembrance of whose holiness we do well to give thanks (Psa_30:4), in whose purity and
perfection we do well to glory.—C.
7.CALVIN, “13.For it shall be in the midst of the land. As this statement is inserted between the
threatenings and the consolation, the Prophet appears to address the chosen people, and not all the
nations indiscriminately; if we do not rather say that he describes the dispersion, by which the Jews were
divided, as it were, into many nations. But this being a harsh and forced interpretation, I interpret it as
simply meaning that some hope is left to the ruined nations, and certainly this prediction applies strictly to

the kingdom of Christ; and therefore we need not wonder that some part of the salvation is also promised
to the Gentiles.
As the shaking of an olive-tree. The Prophet has elsewhere used the same metaphor, but it was when he
spoke of the Church alone. (Isa_17:5.) On that occasion he said that some seed of God would be left,
that believers might not think that the Church was utterly ruined; for when “ olives are shaken,” still a few
olives are left, and some grapes after the vintage; and in like manner, after the terrible destruction which
shall fall upon the Church, a small number of the godly will be left. But now he extends the same promise
to other parts of the world, as they were to become partakers of the same grace through Christ. Yet there
is still a mixture of threatening; as if he had said, that the earth will be deprived of its inhabitants in exactly
the same manner as the trees and vines are stripped of their fruits.
14
They raise their voices, they shout for joy;
from the west they acclaim the LORD’s majesty.
1.BARNES, “They shall lift up their voice - They who are left in the land; or who are not
carried away to Babylon. ‘To lift up the voice’ in the Scriptures may denote either grief or joy;
compare Gen_21:6; 1Sa_24:16; Jdg_2:4; Rth_1:9, ..., where to lift up the voice is conected with
weeping; and Eze_21:22; Psa_93:3; Isa_40:29; Isa_42:11, etc., where it is connected with
exultation and joy. The latter is evidently the idea here, that the few who would escape from
captivity by fleeing to neighboring countries, would lift up their voice with exultation that they
had escaped.
They shall sing for the majesty of the Lord - They shall sing on account of the glory, or
goodness of Yahweh, wire had so mercifully kept and preserved them.
They shall cry aloud from the sea - From the isles and coasts of the Mediterranean where
they would have escaped, and where they would find a refuge. No doubt many of the inhabitants
adjacent to the sea, when they found the land invaded, would betake themselves to the
neighboring islands, and find safety there until the danger should be overpast. Lowth renders
this,
‘The waters shall resound with the exaltation of Jehovah,’
Where he supposes ‫מים‬ should be rendered as if pointed ‫מים‬ mayam ‘waters,’ not as it is in the
present Hebrew text, ‫מים‬ miyam ‘from the sea.’ The sense is not materially different; but there
seems to be no good reason for departing from the usual interpretation.

2. CLARKE, “They shall lift up their voice “But these shall lift up their voice” -
That is, they that escaped out of these calamities. The great distresses brought upon Israel and
Judah drove the people away, and dispersed them all over the neighboring countries: they fled
to Egypt, to Asia Minor, to the islands and the coasts of Greece. They were to be found in great
numbers in most of the principal cities of these countries. Alexandria was in a great measure
peopled by them. They had synagogues for their worship in many places, and were greatly
instrumental in propagating the knowledge of the true God among these heathen nations, and
preparing them for the reception of Christianity. This it what the prophet seems to mean by the
celebration of the name of Jehovah in the waters, in the distant coasts, and in the uttermost
parts of the land. ‫מים‬ mayim, the waters; ᆓδωρ, Sept.; ᆓδατα, Theod.; not ‫מים‬ miyam from the sea.
3. GILL, “They shall lift up their voice, they shall sing,.... That is, as the Septuagint
version adds,
"they that are left upon the earth;''
these shall lift up their voice, in singing the praises of God, for his judgments on Babylon, and
avenging the blood of his saints; and for their deliverance and salvation, and the inestimable
blessings they are now put into the possession of; these are they, who, having gotten the victory
over the beast and his image, sing the song of Moses and the Lamb, Rev_15:2,
for the majesty of the Lord, they shall cry aloud from the sea: so the Hebrew accents
distinguish these clauses; and the sense is, that from the west, as Kimchi and Ben Melech
interpret it, from the western nations, where Protestantism chiefly prevails; or from the
Mediterranean Sea, which lay west of Judea; from the maritime countries, the countries
bordering upon it, where at this time will appear many that will embrace the Gospel of Christ; or
from the isles of the sea, as the phrase is explained in the next verse Isa_24:15, such as our isles
of Great Britain and Ireland; great acclamations will be made unto the Lord, on account of his
glorious majesty, seen in the destruction of antichrist, and in setting up his own kingdom and
glory: these are the four and twenty elders, who will fall down, and give thanks to Christ, for
taking to himself his great power, and reigning; and these triumphant and victorious persons are
represented as standing on a sea, while they make their shouts and hallelujahs; see Rev_11:16
this, with what follows in the two next verses Isa_24:15, belong to the Philadelphian church
state, or spiritual reign of Christ, and express the light and joy that will attend that.
4. HENRY, “The great devotion of this remnant, which is the greater for their having so
narrowly escaped this great destruction (Isa_24:14): They shall lift up their voice; they shall
sing. 1. They shall sing for joy in their deliverance. When the mirth of carnal worldlings ceases
the joy of the saints is as lively as ever; when the merry-hearted do sigh because the vine
languishes the upright-hearted do sing because the covenant of grace, the fountain of their
comforts and the foundation of their hopes, never fails. Those that rejoice in the Lord can rejoice
in tribulation, and by faith may be in triumphs when all about them are in tears. 2. They shall
sing to the glory and praise of God, shall sing not only for the mercy but for the majesty of the
Lord. Their songs are awful and serious, and in their spiritual joys they have a reverend regard
to the greatness of God, and keep at a humble distance when they attend him with their praises.

The majesty of the Lord, which is matter of terror to wicked people, furnishes the saints with
songs of praise. They shall sing for the magnificence, or transcendent excellency, of the Lord,
shown both in his judgments and in his mercies; for we must sing, and sing unto him, of both,
Psa_101:1. Those who have made, or are making, their escape from the land (that being emptied
and made desolate) to the sea and the isles of the sea, shall thence cry aloud; their dispersion
shall help to spread the knowledge of God, and they shall make even remote shores to ring with
his praises. It is much for the honour of God if those who fear him rejoice in him, and praise
him, even in the most melancholy times.
5. JAMISON, “They — those who are left: the remnant.
sing for the majesty of the Lord — sing a thanksgiving for the goodness of the Lord, who
has so mercifully preserved them.
from the sea — from the distant lands beyond the sea, whither they have escaped.
6. K&D, “There is now a church there refined by the judgment, and rejoicing in its apostolic
calling to the whole world. “They will lift up their voice, and exult; for the majesty of Jehovah
they shout from the sea: therefore praise ye Jehovah in the lands of the sun, in the islands of
the sea the name of Jehovah the God of Israel.” The ground and subject of the rejoicing is “the
majesty of Jehovah,” i.e., the fact that Jehovah had shown Himself so majestic in judgment and
mercy (Isa_12:5-6), and was now so manifest in His glory (Isa_2:11, Isa_2:17). Therefore
rejoicing was heard “from the sea” (the Mediterranean), by which the abode of the congregation
of Jehovah was washed. Turning in that direction, it had the islands and coast lands of the
European West in front (iyyi hayyam; the only other passage in which this occurs is Isa_11:11, cf.,
Eze_26:18), and at its back the lands of the Asiatic East, which are called 'urim, the lands of light,
i.e., of the sun-rising. This is the true meaning of 'urim, as J. Schelling and Drechsler agree; for
Döderlein's comparison of the rare Arabic word awr, septentrio is as far removed from the
Hebrew usage as that of the Talmud ‫אוֹר‬ ָ ְ‫אוֹר‬‫א‬ , vespera. Hitzig's proposed reading ‫באיים‬
(according to the lxx) diminishes the substance and destroys the beauty of the appeal, which
goes forth both to the east and west, and summons to the praise of the name of Jehovah the God
of Israel, ‫ן‬ ֵⅴ‫ל־‬ ַ‫,ע‬ i.e., because of His manifested glory. His “name” (cf., Isa_30:27) is His nature as
revealed and made “nameable” in judgment and mercy.
7. PULPIT, “They shall lift up their voice. Even in this time of depression and ruin there shall he a
"remnant," which will be faithful to God, and which, from the midst of the sufferings and calamities of the
period, will "lift up its voice," in songs of adoration and praise, to Jehovah, and sing, or "send forth a cry."
This chorus of praise will go forth—to a large extent—from the sea; i.e. from the Mediterranean.

8. CALVIN, “14.They shall lift up their voice. He follows out and increases the consolations which he
had briefly sketched; for, having formerly (Isa_10:19) 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, which 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 countries. This was done by the preaching of
the gospel; for, as to the condition of Judea, it appeared to be entirely ruined by it: the national
government was taken away, and they were broken down by foreign and civil wars in such a manner that
they never could 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 first fruits, I shall willingly admit that they are here placed in
the highest rank.
Hence we obtain a remarkable consolation, that the Lord can in a moment restore his Church, and make
it most flourishing; or rather, he can, as it were, create it out of nothing; for even out of death, as we have
seen, he brings life. Now, this is contrary to nature and to ordinary custom, that so small a number of
persons should lift up their voice, and be heard in distant places; for where there are few persons, there is
silence, and where there is a crowd, there is commonly a noise. It is therefore a work of God, which goes
beyond the course of nature and the ability of men; for otherwise it would appear as if the Prophet uttered
what was contradictory, that when the whole of Judea had been laid waste and the world had been
emptied, there would be few or almost none left, and yet that their shouting would be heard everywhere.
This is in itself incredible, or rather absurd; but, as we have already said, it is an astonishing work of God.
They shall cry aloud from the sea. By those heralds he means not only those who were the descendants
of the Jews according to the flesh, but those who were descended from them by faith. The crying
aloud denotes not only cheerful voices, expressive of gladness and joy, but likewise confidence; for they
will freely and boldly utter with a loud voice the praises of God. He states, at the same time, that it is right
that believers should be employed in extolling God’ perfections and not their own claims to approbation.
By the sea, he obviously means distant countries, and those which lay beyond the sea and were
unknown to the Jews.
15
Therefore in the east give glory to the LORD;
exalt the name of the LORD, the God of Israel,
in the islands of the sea.

1.BARNES, “Wherefore glorify ye the Lord - The prophet, in this verse, calls upon the
people to join in the praise of Yahweh wherever they are scattered. In the previous verse he
describes the scattered few who were left in the land, or who had escaped to the adjacent islands
in the sea, as celebrating the praises of God where they were. In this verse he calls on all to join
in this wherever they were scattered.
In the fires - Margin, ‘Valleys.’ The Septuagint reads, ᅠν τοሏς νήσοις En tois nesois - ‘In the
islands.’ The Chaldee, ‘Therefore, when light shall come to the just, they shall glorify the Lord.’
Lowth supposes that the word: ‫בארים‬ ba'uriym should have been ‫באיים‬ ba'iyiym, ‘in the islands,’ or
‘coasts.’ But the MSS. do not give authority for this reading; the only authority which Lowth
refers to being that of the Septuagint. Other conjectures have been made by others, but all
without any authority from MSS. The Hebrew world in the plural form does not occur elsewhere
in the Scriptures. The proper signification of the word ‫אור‬ 'or is light, and it is applied
(a) to daylight, or daybreak, 1Sa_14:36; Neh_8:3;
(b) to light from daybreak to mid-day, Job_24:14;
(c) the sun, Job_31:26; Job_37:21;
(d) light as the emblem of happiness;
(e) light as the emblem of knowledge is also used to denote fire, Eze_5:2; Isa_44:16;
Isa_47:14,
In the plural form it is applied, in connection with the word “Thummim,” to the gems or
images which were on the breastplate of the high priest, and from which responses were
obtained. Exo_28:30 : ‘And thou shalt put in the breastplate of judgment the Urim (‫האוּרים‬ ha'u
riym) and the Thummim’ (compare Lev_8:8; Ezr_2:63). Probably it was thus used to denote the
splendor or beauty of the gems there set, or perhaps the light or instruction which was the result
of consulting the oracle. The proper meaning of the word is, however, light, and it usually and
naturally suggests the idea of the morning light, the aurora; perhaps, also, the northern light, or
the aurora borealis. It in no instance means caves, or valleys. Vitringa supposed it referred to
caves, and that the address was to the “Troglodytes,” or those who had been driven from their
homes, and compelled to take up their residence in caves. The word probably refers either to the
regions of the morning light, the rising of the sun; or of the northern light, the aurora borealis;
and in either case, the reference is doubtless to those who would be carried away to Babylon,
and who were called on there by the prophet to glorify God. ‘In those regions of light, where the
morning dawns; or where the northern skies are illuminated at night, there glorify God’ (see the
note at Isa_14:13). The reasons for this opinion are,
(1) That such is the natural and proper sense of the word. It properly refers to light, and not to
caves, to valleys, or to islands.
(2) The parallelism, the construction, demands such an interpretation.
It would then be equivalent to calling on the scattered people to glorify God in the East, and in
the West; in the regions of the rising sun and in the coasts of the sea; or wherever they were
scattered. And the sense is,
(1) that they should be encouraged to do this by the prospect of a return;
(2) that it was their duty still to do this wherever they were; and
(3) that the worship of the true God would be in fact continued and celebrated, though his
people were scattered, and driven to distant lands.

In the isle of the sea - The coasts and islands of the Mediterranean Isa_24:14)
2. CLARKE, “In the isles of the sea “In the distant coasts of the sea” - For ‫בארים‬
beurim, in the valleys, I suppose we ought to read ‫באיים‬ beiyim, in the isles, which is in a great
degree justified by the repetition of the word in the next member of the sentence, with the
addition of ‫הים‬ haiyam, the sea, to vary the phrase, exactly in the manner of the prophet. ‫איים‬
iyim is a word chiefly applied to any distant countries, especially those lying on the
Mediterranean Sea. Others conjecture ‫ביארים‬ biorim, ‫בהרים‬ beharim, ‫באמים‬ beummim, ‫בעמים‬
beammim, ‫בחורים‬ bechorim, ‫באורים‬ beurim, a ‫באר‬ bar, illustrate - Le Clerc. Twenty-three MSS. of
Kennicott’s, many of De Rossi’s, and some of my own, read ‫באורים‬ beorim, in the valleys. The
Septuagint do not acknowledge the reading of the text, expressing here only the word ‫איים‬ iyim, ε
ν ταις νησοις, in the islands, and that not repeated. But MSS. Pachom. and 1. D. 2 supply in this
place the defect in the other copies of the Septuagint thus,
∆ια τουτο ᅧ δοξα Κυριου εσται εν ταις νησοις της θαλασσης· εν ταις νησοις το ονοµα
του Κυριου Θεου Ισραηλ ενδοξον εσται·
“Therefore the glory of the Lord shall be in the isles of the sea: in the islands
shall the name of the Lord God of Israel be glorified.”
Kimchi says, that by ‫באורים‬ beurim, in the valleys is meant the cities, because they were generally
built in valleys. The Vulgate has in doctrinis, and so my old MS., in techingis. Coverdale
translates, Praise the name of the Lord God of Israel in the valleys and in the floodis. It should
not be revered in the fires; none of the ancient Versions understood it thus. According to which
the Septuagint had in their Hebrew copy ‫באיים‬ beiyim, repeated afterwards, not ‫בארים‬ beurim.
3. GILL, “Wherefore glorify ye the Lord, in the fires,.... These are the words of the
remnant, now triumphing and singing, calling upon others also to glorify the Lord in the fires of
affliction and tribulation, in which they had lately been, and had themselves done: or, "in the
valleys" (u); in low estates and conditions: or, "in holes" (w); dens and clefts of rocks, where they
fled from their persecuting enemies; but neither of these versions suit the state of the true
church, as it will be at this time. The word "Urim", here used, which is one of the names of what
was put into the breastplate of the high priest, signifies "lights"; which sense of the word the
Vulgate Latin version retains, rendering it, "in doctrines glorify the Lord", and so the Targum,
"therefore, when light cometh to the righteous, they shall glorify the Lord;''
and so the words may be rendered, "glorify the Lord for the Urim", or "the lights"; for Christ,
who has the true "Urim" and "Thummim", lights and perfections; for the light of his Gospel, and
the truths of it, which will now be spread in a most wonderful manner throughout the world; to

which times may be applied those words, "arise, shine, for thy light is come, and the glory of the
Lord is risen upon thee--and the Gentiles shall come to thy light, and kings to the brightness of
thy rising", Isa_60:1 and which will be a just and sufficient reason for giving glory to the Lord:
even the name of the Lord God of Israel, in the isles of the sea; whose name will now
be known, not in Israel, or among the Jews only, but in all distant and foreign countries, which
are sometimes meant by the isles of the sea; and in all islands, even the most remote, who will
have reason to join with them on the continent to glorify God, whose name will now be great in
all the earth.
4. HENRY, “Their holy zeal to excite others to the same devotion (Isa_24:15); they
encourage their fellow-sufferers to do likewise. 1. Those who are in the fires, in the furnace of
affliction, those fires by which the inhabitants of the earth are burned, Isa_24:6. Or in the
valleys, the low, dark, dirty places. 2. Those who are in the isles of the sea, whither they are
banished, or are forced to flee for shelter, and hide themselves remote from all their friends.
They went through fire and water (Psa_66:12); yet in both let them glorify the Lord, and glory
him as the Lord God of Israel. Those who through grace can glory in tribulation ought to glorify
God in tribulation, and give him thanks for their comforts, which abound as their afflictions do
abound. We must in every fire, even the hottest, in every isle, even the remotest, keep up our
good thoughts of God. When, though he slay us, yet we trust in him - when, though for his sake
we are killed all the day long, yet none of these things move us - then we glorify the Lord in the
fires. Thus the three children, and the martyrs that sang at the stake.
5. JAMISON, “in the fires — Vitringa translates, “in the caves.” Could it mean the fires of
affliction (1Pe_1:7)? They were exiles at the time. The fires only loose the carnal bonds off the
soul, without injuring a hair, as in the case of Shadrach, Meshach, and Abed-nego. Lowth reads,
in the islands (Eze_26:18). Rather translate for “fires,” “in the regions of morning light,” that is,
the east, in antithesis to the “isles of the sea,” that is, the west [Maurer]. Wheresoever ye be
scattered, east or west, still glorify the Lord (Mal_1:11).
6. BI, “Glorifying the Lord in the fires
The suffering child of God will glorify Him in the fires—
I.
BY ACKNOWLEDGING HIS POWER. The same Almighty One who fed Elijah, in the terrible
days of dearth, and who delivered Daniel from the power of the lions, still watches over and
provides for His people.
II. BY RECOGNISING HIS WISDOM. He knows (as no short-sighted mortal can) when it is safe
for us to enjoy prosperity, and when it is needful for our soul’s health to endure disappointment
and trouble.
III. BY A FRANK ACKNOWLEDGMENT OF HIS GOODNESS. If Our Heavenly Father had
ceased to feel an interest in our welfare, He would not have employed the means to do us good.
(J. N. Norton.)

I. WHO ARE EXPECTED TO GLORIFY THE LORD.
1. “to glorify” is exemplified in 1Ch_29:10-18. Then the wicked cannot do that (Job_20:5).
2. But the Church triumphant does (Rev_7:11-12).
3. And the Church militant ought to have this one aim. Let us take as an example, St. Paul
(Php_3:10-14).
The Lord glorified by His suffering people
II. WHAT THE FIRES ARE IN WHICH WE GLORIFY GOD.
1. Determined self-humiliation, etc.; duties unpleasant, but religious.
2. Personal troubles are often perplexing. Faith is given, not to annihilate these, but to
endure them.
3. Others’ trials.
4. Our bodily afflictions.
5. Amongst the hottest “fires” are fiery darts. Paul was thus tried.
6. Enmity against our beloved Church. Foes within and without.
7. Fear of death.
III. BUT ONE IS EVER PRESENT IN THE FIRES.
1. In them once, alone.
2. Leads others safely through.
IV. THE FIRES ARE BURNING BY GOD’S PERMISSION. Like powerful remedies of surgeon
or physician.
1. To manifest His chosen.
2. To purify.
3. To strengthen. Opposition invigorates. (W. W. Tyler.)
How to honour God in trouble
“Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God.” What an extensive
admonition is this! And yet even this does not include the whole of God’s claim upon us. We are
required to honour Him, not only in all we do, but in all we suffer.
I. THE STATE HERE SUPPOSED. “In the fires.” Stripped of metaphor, the passage supposes a
state of suffering. In this state we may be found—
1. As men. “Man is born to trouble as the sparks fly upward.”
2. As Christians. “Many are the afflictions of the righteous.”
II. THE DUTY HERE ENJOINED. “Glorify ye the Lord in the fires.” The glory of God is
essential or declarative. We cannot add to the former. But, “the heavens declare the glory of
God.” All His works praise Him. How? By the impressions and displays of His perfections; by
showing us what He is, and what He deserves. Thus, Christians are appointed to “show forth the

praises”—virtues—excellences—“of Him who hath called them,” etc.; which is done by their
language and their lives. Hence, we glorify God in our afflictions when we verbally and
practically acknowledge—
1. His agency.
2. His rectitude. He is “righteous in all His ways, and holy in all His works.”
3. His wisdom.
4. His goodness.
5. His power.
III. THE REASONS.
1. Because you have the finest opportunity. The scene naturally awakens attention. Nothing
is so impressive as the graces of a
Christian in trouble.
2. The obligations you are under to the blessed God.
3. Hope should influence you. “Verily there is a reward for the righteous.” (W. Jay.)
Glorifying God in affliction
“There never was such affliction as mine,” said a poor sufferer, restlessly tossing on a sick bed, in
a city hospital. “I don’t think there ever was such a racking pain.” “Once,” was faintly uttered
from the next bed. The first speaker paused for a moment, and then began, in a still more
impatient tone: “Nobody knows what I pass through; nobody ever suffered more pain.” “One,”
was again whispered from the adjoining bed. “I take it you mean yourself, poor soul! but—Oh!
not myself—not myself,” exclaimed the other, her pale face flushing as if some wrong had been
offered, not to herself but to another. There was a short pause, and then the sweet, gentle voice
uttered the sacred words, “When they had platted a crown of thorns, they put it upon His head,
and a reed in His right hand: and they bowed the knee before Him, and mocked Him, saying,
Hail, King of the Jews! And they spit upon Him, and took the reed, and smote Him on the head.
And when they came unto a place called Golgotha, they gave Him vinegar to drink, mingled with
gall. And they crucified Him. And, about the ninth hour, Jesus cried with a loud voice, saying:
My God, My God, why hast Thou forsaken Me?” The voice ceased, and the nurse handed a cup of
barley water, flavoured with a grateful acid, to the lips of both sufferers. “Thank you, nurse,” said
the last speaker. “They gave Him gall to eat, and vinegar to drink.” “She is talking about Jesus,”
said the other sick woman, “but talking about His sufferings can’t mend mine.” “But it lightens
hers,” said the nurse. “I wonder how?” Hush!” said the nurse. The gentle voice began: “Surely
He hath borne our griefs, and carried our sorrows. He was wounded for our transgressions; He
was bruised for our iniquities: the chastisement of our peace was upon Him; and with His
stripes we are healed.” Verily, even in the midst of affliction and suffering God’s true children
will learn to glorify Him. (J. N. Norton.)
Galileo’s recognition of God in his blindness
How touching that saying of blind Galileo, “It has pleased God that it shall be so, and it must
please me too.” (J. N. Norton.)

“The fires”
The term “fires” is a local designation meaning the east, as the land of sunrise, or of dawning
light, and so standing in opposition to the west, which is represented in the next clause as “the
isles of the sea.” The deliverance is one that calls for a chorus of praise from one end of the earth
to the other. (T. W. Chambers, D. D.)
7. SBC, “The suffering child of God will "glorify Him in the fires."
I. By acknowledging His power.
II. By recognising His wisdom.
III. By a frank acknowledgment of His goodness.
J. N. Norton, Golden Truths, p. 17.
Religion very much consists in taking things out of their common places, and in removing them
from a lower to a higher level. To a Christian, everything becomes great; everything has an
eternity; everything owns God as its Author, and God as its final end and object. And to feel this,
to recognise in everything its own inherent grandeur, to see in it the infinite and realise its vast
capability, to trace it from its first real source, to hold it in God, to use it for God, to dedicate it to
God,—this is consecration.
Consider how we may consecrate suffering.
I. To consecrate, the first thing must be, by one express, deliberate act, to dedicate the suffering.
From the time this is done, you may call your pain, or your sorrow, not so much a suffering, as
an offering; as much as if you laid it upon an actually material altar, it is an offering.
II. You will do well always to remember that the consecration of the little things in a trial is quite
as important as the consecration of what at first sight appeared to be the greater things. A great
cross, as men see it, is not generally the real cross; but the lesser cross which the great cross
brings with it consecrates this.
III. Consecrate the uses of suffering, whatever those uses may be. All our sorrows and sufferings
are available for others, and are intended as means for usefulness.
IV. Of all this consecration of suffering, the great exemplar is the Lord Jesus Christ. If you wish
to know the way to consecrate, study Him. His aim is single to the Father’s glory. Self is
nowhere; love and service everywhere. "For the joy set before Him"—the joy of a glorified
Church—"He endured the cross, despising the shame."
J. Vaughan, Sermons, 13th series, p. 85.
8. PULPIT, “Wherefore glorify ye the Lord in the fires. The reading baiyyim, "in the fires," is doubtful. If
it be regarded as sound, we must understand the "fiery trials" which were coming on the faithful remnant.

But the LXX. seems to have had the reading baiyyim, "in the islands" or "in the coasts;" and so Lowth,
Hitzig, and Mr. Oheyne.
9. CALVIN, “15.Wherefore glorify Jehovah in the valleys. (127) God’ benefits ought to excite us to
gratitude, and we testify it by singing his praises. “ return shall we make,” as David says, “ all the benefits
which he has bestowed on us, but to take the cup of thanksgiving for salvation, and call on the name of
the Lord?” The Prophet therefore observes this order; having spoken of the restoration of the Church, he
exhorts us to offer the sacrifice of praise.
By the valleys, he means countries that are hidden and, as it were, separated from others; for those
which are surrounded by mountains are separated and disjoined by nature. The consequence is, that the
inhabitants of valleys are less civilized, because they have fewer opportunities of conversing with each
other. The meaning is the same as if the Prophet had said, that there will not be a corner so obscure or
retired that the praises of God shall not be heard in it.
The name of Jehovah the God of Israel. He uses the expression, “ name of the God of Israel,” in order to
intimate that all nations will call upon the true God; for, as all nations have a knowledge of God that is
natural to them, so all easily turn aside to superstition and false worship. (Rom_1:19.) But here he speaks
of spreading the true religion through the whole world; and this makes it still more evident that the
prophecy relates to the kingdom of Christ, under which true religion has at length penetrated into foreign
and heathen nations.
16
From the ends of the earth we hear singing:
“Glory to the Righteous One.”
But I said, “I waste away, I waste away!
Woe to me!
The treacherous betray!
With treachery the treacherous betray!”

1.BARNES, “From the uttermost part of the earth - The word ‘earth’ here seems to be
taken in its usual sense, and to denote countries without the bounds of Palestine, and the phrase
is equivalent to remote regions or distant countries (see the note at Isa_11:12). The prophet here
represents himself as hearing those songs from distant lands as a grand chorus, the sound of
which came in upon and pervaded Palestine. The worship of God would be still continued,
though the temple should be destroyed, the inhabitants of the land dispersed, and the land of
Judea be a widespread desolation. Amidst the general wreck and woe, it was some consolation
that the worship of Yahweh was celebrated anywhere.
Have we heard songs - Or, we do hear songs. The distant celebrations of the goodness of
God break on the ear, and amidst the general calamity these songs of the scattered people of
God comfort the heart.
Glory to the righteous - This is the burden and substance of those songs. Their general
import and design is, to show that there shall be honor to the people of God. They are now
afflicted and scattered. Their temple is destroyed, their land waste, and ruin spreads over the
graves of their fathers. Yet amidst these desolations, their confidence in God is unshaken; their
reliance on him is firm. They still believe that there shall be honor and glory to the just, and that
God will be their protector and avenger. These assurances served to sustain them in their
afflictions, and to shed a mild and cheering influence on their saddened hearts.
But I said - But I, the prophet, am constrained to say. This the prophet says respecting
himself, viewing himself as left in the land of Canaan; or more probably he personifies, in this
declaration, Jerusalem, and the inhabitants of the land that still remained there. The songs that
came in from distant lands; the echoing praises from the exiles in the east and the west seeming
to meet and mingle over Judea, only served to render the abounding desolation more manifest
and distressing. Those distant praises recalled the solemn services of the temple, and the
happiness of other times, and led each one of those remaining, who witnessed the desolations, to
exclaim, ‘my leanness.’
My leanness, my leanness - The language of Jerusalem, and the land of Judea. This
language expresses calamity. The loss of flesh is emblematic of a condition of poverty, want, and
wretchedness - as sickness and affliction waste away the flesh, and take away the strength;
Psa_109:24 :
My knees are weak through fasting,
And my flesh faileth of fatness.
Psa_102:5 :
By reason of the voice of my groaning
My bones cleave to my flesh.
See also Job_6:12; Job_19:20; Lam_3:4. Leanness is also put to denote the displeasure of
God, in Psa_106:15 :
And he gave them their request;
But sent leanness into their soul.
Compare Isa_10:16.
The treacherous dealers - The foreign nations that disregard covenants and laws; that
pursue their object by deceit, and stratagem, and fraud. Most conquests are made by what are
called the stratagems of war; that is, by a course of perfidy and deception. There can be no doubt
that the usual mode of conquest was pursued in regard to Jerusalem. This whole clause is

exceedingly emphatic. The word implying treachery (‫בגד‬ bagad) is repeated no less than five
times in various forms in this single clause, and shows how strongly the idea had taken
possession of the mind of the prophet. The passage furnishes one of the most remarkable
examples of the “paronomasia” occurring in the Bible. ‫בגדוּ‬‫בגדים‬‫בגדוּ‬‫וּבגד‬‫בוגדים‬ bagadu bogidiym
bagadu ubeged boge
diym. In fact, this figure abounds so much in this chapter that Gesenius
contends that it is not the production of Isaiah, but a composition belonging to a later and less
elegant period of Hebrew literature.
2. CLARKE, “But I said - The prophet speaks in the person of the inhabitants of the land
still remaining there, who should be pursued by Divine vengeance, and suffer repeated
distresses from the inroads and depredations of their powerful enemies. Agreeably to what he
said before in a general denunciation of these calamities: -
“Though there be a tenth part remaining in it;
Even this shall undergo a repeated destruction.”
Isa_6:13 (note). See the note there. - L.
My leanness, my leanness - Or, my secret; so the Vulgate, Montanus, and my old MS; ‫רזן‬ razan
has this meaning in Chaldee; but in Hebrew it signifies to make lean, to waste. This sentence in
the Hebrew has a strange connection of uncouth sounds: ‫ואמר‬‫רזי‬‫לי‬‫רזי‬‫לי‬‫אוי‬‫לי‬‫בוגדים‬‫בגדו‬‫ובגד‬‫בגדים‬
‫בגרו‬ Vaomer, razi li razi li, oi li, bogedim bagadu, ubeged bogedim bagadu. This may be equalled by
the translation in my Old MS. Bible: And I seide, my priveye thinge to me: my priveye thinge to
me: woo to me: The lawe breykynge thei breken: and in lawe brekynge of the overdon thingis,
they breken the lawe.
The treacherous dealers have dealt treacherously “The plunderers plunder” - See
note on Isa_21:2.
3. GILL, “From the uttermost part of the earth have we heard songs,.... Of praise and
thanksgivings, on account of the judgments of God on antichrist; for the glorious appearance of
Christ's kingdom; for the spread of his Gospel throughout the world; for the conversion of the
Jews, and the bringing in of the fulness of the Gentiles everywhere; wherefore these songs are
heard from all parts of the world, and the uttermost parts of them; these are the voices said to be
heard in heaven, or in the church, everywhere, Rev_11:15 so some Jewish writers (x) interpret
the words of the days of the Messiah, and of the songs then to be sung:
even glory to the righteous; to the righteous One; meaning either the righteous God, who is
essentially righteous in himself, and declaratively in his works of providence and grace, and in
the judgments he executes on his enemies; on account of which, particularly, glory is here
ascribed unto him, even for his judgments on the great whore, they being just and true,
Rev_16:6 or to Christ the righteous One, who is so as God, and as Mediator, and is the author of
righteousness to his people; who ascribe the glory of deity, of salvation, and of righteousness to
him, who is crowned with glory and honour now, and will be glorified on earth at this time; for
then he, and he alone, will be exalted, and will reign before his ancients gloriously: or to

righteous men, such who are made righteous by the righteousness of Christ imputed to them: it
is a glory to have on the righteousness of Christ; and such as have it are all glorious within, and
will be remarkably glorious in the latter day, a crown of glory in the hands of the Lord; and
especially in the New Jerusalem church state, when they will have the glory of God upon them,
as well as in the ultimate state. Ben Melech observes, that ‫צבי‬ signifies desire and good will; and
so may suggest, that the righteous at this time will have all that their hearts can wish for and
desire, as well as visibly appear to be the objects of God's light and pleasure. Some think that the
word "tzebi", translated "glory", signifies the land of Judea, called "the glory of all lands",
Eze_20:6 which will at this time be restored to the Jews, who will now be converted, and be all
righteous:
but I said, my leanness, my leanness, woe unto me: the treacherous dealers have
dealt treacherously, yea, the treacherous dealers have dealt very treacherously: this
the prophet said, which brought leanness upon him; he either pining and fretting at the present
state of his people, so very unlike to that which he now had a view of; they being a set of
treacherous men, there being no faith in them, with respect to God or one another; no religion
or truth, no honour nor honesty among them: or having in view the future state of this people
when the Messiah should come; whom they would reject, and treacherously betray into the
hands of the Gentiles, and crucify: or else, rather foreseeing, by a spirit of prophecy, the sad
times that would be previous to those glorious ones before mentioned; as great declensions
among professors; great coldness and lukewarmness in religious affairs, the consequence of
which is leanness of soul; the interest of Christ brought very low, his witnesses being slain, and
prophesying at an end; and all this through the treachery of false teachers that lie in wait to
deceive: unless, rather, it can be thought that this refers to the Laodicean state, when there will
be great lukewarmness and indifference in the professors of religion; great carnality and
security, and much spiritual leanness, though great boasts of riches and fulness; and which will
issue in the dissolution of the world, and the personal appearance of Christ, to which the
following part of the chapter seems to relate. The Targum interprets the word "razi", which is
repeated, and rendered "leanness", by a "secret" or mystery, thus,
"the prophet said, a secret, a reward for the righteous is shown unto me; a secret punishment for
the wicked is revealed unto me;''
and so Jarchi explains it of two secrets, the secret of punishment, and the secret of salvation; but
of the latter especially the prophet would not say woe unto me, nor indeed of the former; for as
the one is desirable, so the other is but just and righteous, and neither of them secrets, or
mysteries: rather, if the idea of a mystery or secret is to be retained, the prophet may be thought
to be thrown into distress, in the foreview of the blindness that should happen to Israel, and
continue till the fulness of the Gentiles came in, which the apostle calls a mystery, Rom_11:25
and of their rejection, because of their disbelief of the Messiah, and their perfidious usage of him
and his followers, dealing very treacherously with them, and betraying them into the hands of
wicked men.
4. HENRY, “These verses, as those before, plainly speak,
I. Comfort to saints. They may be driven, by the common calamities of the places where they
live, into the uttermost parts of the earth, or perhaps they are forced thither for their religion;
but there they are singing, not sighing. Thence have we heard songs, and it is a comfort to us to
hear them, to hear that good people carry their religion along with them even to the most distant
regions, to hear that God visits them there and gives encouragement to hope that he will gather

them thence, Deu_30:4. And this is their song, even glory to the righteous: the word is singular,
and may refer to the righteous God, who is just in all he has brought upon us. This is glorifying
the Lord in the fires. Or the meaning may be, “These songs redound to the glory or beauty of the
righteous that sing them.” We do the greatest honour imaginable to ourselves when we employ
ourselves in honouring and glorifying God. This may have reference to the sending of the gospel
to the uttermost parts of the earth, as far as this island of ours, in the days of the Messiah, the
glad tidings of which are echoed back in songs heard thence, from churches planted there, even
glory to the righteous God, agreeing with the angels' song, Glory be to God in the highest, and
glory to all righteous men; for the work of redemption was ordained before the world for our
glory.
II. Terror to sinners. The prophet, having comforted himself and others with the prospect of a
saved remnant, returns to lament the miseries he saw breaking in like a mighty torrent upon the
earth: “But I said, My leanness! my leanness! woe unto me! The very thought of it frets me, and
makes me lean,” Isa_24:16. He foresees,
The prevalency of sin, that iniquity should abound (Isa_24:16): The treacherous dealers
have dealt treacherously; this is itself a judgment, and that which provokes God to bring
other judgments. (1.) Men are false to one another; there is no faith in man, but a universal
dishonesty. Truth, that sacred bond of society, has departed, and there is nothing but
treachery in men's dealings. See Jer_9:1, Jer_9:2. (2.) They are all false to their God; as to
him, and their covenant with him, the children of men are all treacherous dealers, and have
dealt very treacherously with their God, in departing from their allegiance to him. This is the
original, and this the aggravation, of the sin of the world; and, when men have been false to
their God, how should they be true to any other?
5. JAMISON, “Songs to God come in together to Palestine from distant lands, as a grand
chorus.
glory to the righteous — the burden of the songs (Isa_26:2, Isa_26:7). Amidst exile, the
loss of their temple, and all that is dear to man, their confidence in God is unshaken. These
songs recall the joy of other times and draw from Jerusalem in her present calamities, the cry,
“My leanness.” Horsley translates, “glory to the Just One”; then My leanness expresses his sense
of man’s corruption, which led the Jews, “the treacherous dealers” (Jer_5:11), to crucify the Just
One; and his deficiency of righteousness which made him need to be clothed with the
righteousness of the Just One (Psa_106:15).
treacherous dealers — the foreign nations that oppress Jerusalem, and overcome it by
stratagem (so in Isa_21:2) [Barnes].
6. K&D, “This appeal is not made in vain. Isa_24:16. “From the border of the earth we hear
songs: Praise to the Righteous One!” It no doubt seems natural enough to understand the term
tzaddı̄k (righteous) as referring to Jehovah; but, as Hitzig observes, Jehovah is never called “the
Righteous One” in so absolute a manner as this (compare, however, Psa_112:4, where it occurs
in connection with other attributes, and Exo_9:27, where it stands in an antithetical relation);

and in addition to this, Jehovah gives ‫י‬ ִ‫ב‬ ְ‫צ‬ (Isa_4:2; Isa_28:5), whilst ‫בוֹד‬ ָ‫,כ‬ and not ‫י‬ ִ‫ב‬ ְ‫,צ‬ is
ascribed to Him. Hence we must take the word in the same sense as in Isa_3:10 (cf., Hab_2:4).
The reference is to the church of righteous men, whose faith has endured the fire of the
judgment of wrath. In response to its summons to the praise of Jehovah, they answer it in songs
from the border of the earth. The earth is here thought of as a garment spread out; cenaph is the
point or edge of the garment, the extreme eastern and western ends (compare Isa_11:12).
Thence the church of the future catches the sound of this grateful song as it is echoed from one
to the other.
The prophet feels himself, “in spirit,” to be a member of this church; but all at once he
becomes aware of the sufferings which will have first of all to be overcome, and which he cannot
look upon without sharing the suffering himself. “Then I said, Ruin to me! ruin to me! Woe to
me! Robbers rob, and robbing, they rob as robbers. Horror, and pit, and snare, are over thee,
O inhabitant of the earth! And it cometh to pass, whoever fleeth from the tidings of horror
falleth into the pit; and whoever escapeth out of the pit is caught in the snare: for the trap-
doors on high are opened, and the firm foundations of the earth shake. The earth rending, is
rent asunder; the earth bursting, is burst in pieces; the earth shaking, tottereth. The earth
reeling, reeleth like a drunken man, and swingeth like a hammock; and its burden of sin
presseth upon it; and it falleth, and riseth not again.” The expression “Then I said” (cf.,
Isa_6:5) stands here in the same apocalyptic connection as in Rev_7:14, for example. He said it
at that time in a state of ecstasy; so that when he committed to writing what he had seen, the
saying was a thing of the past. The final salvation follows a final judgment; and looking back
upon the latter, he bursts out into the exclamation of pain: razı̄-lı̄, consumption, passing away, to
me (see Isa_10:16; Isa_17:4), i.e., I must perish (razi is a word of the same form as kali, shani, ‛a
ni; literally, it is a neuter adjective signifying emaciatum = macies; Ewald, §749, g). He sees a
dreadful, bloodthirsty people preying among both men and stores (compare Isa_21:2; Isa_33:1,
for the play upon the word with ‫,בגד‬ root ‫,גד‬ cf., κεύθειν τινά τι, tecte agere, i.e., from behind,
treacherously, like assassins). The exclamation, “Horror, and pit,” etc. (which Jeremiah applies
in Jer_48:43-44, to the destruction of Moab by the Chaldeans), is not an invocation, but simply
a deeply agitated utterance of what is inevitable. In the pit and snare there is a comparison
implied of men to game, and of the enemy to sportsmen (cf., Jer_15:16; Lam_4:19; yillacer, as in
Isa_8:15; Isa_28:13). The ‫על‬ in ‫י‬ ֶ‫ל‬ ָ‫ע‬ָ‫ך‬ is exactly the same as in Jdg_16:9 (cf., Isa_16:9). They who
should flee as soon as the horrible news arrived (min, as in Isa_33:3) would not escape
destruction, but would become victims to one form if not to another (the same thought which we
find expressed twice in Amo_5:19, and still more fully in Isa_9:1-4, as well as in a more
dreadfully exalted tone). Observe, however, in how mysterious a background those human
instruments of punishment remain, who are suggested by the word bogdim (robbers). The idea
that the judgment is a direct act of Jehovah, stands in the foreground and governs the whole.
For this reason it is described as a repetition of the flood (for the opened windows or trap-doors
of the firmament, which let the great bodies of water above them come down from on high upon
the earth, point back to Gen_7:11 and Gen_8:2, cf., Psa_78:23); and this indirectly implies its
universality. It is also described as an earthquake. “The foundations of the earth” are the
internal supports upon which the visible crust of the earth rests. The way in which the earth in
its quaking first breaks, then bursts, and then falls, is painted for the ear by the three reflective
forms in Isa_24:19, together with their gerundives, which keep each stage in the process of the
catastrophe vividly before the mind. ‫ה‬ ָ‫ּע‬‫ר‬ is apparently an error of the pen for ַ‫ּע‬‫ר‬, if it is not
indeed a n. actionis instead of the inf. absol. as in Hab_3:9. The accentuation, however, regards

the ah as a toneless addition, and the form therefore as a gerundive (like kob in Num_23:25).
The reflective form ַ‫ע‬ ֵ‫ּע‬‫ר‬ ְ‫ת‬ ִ‫ה‬ is not the hithpalel of ‫ע‬ַ‫,רוּ‬ vociferari, but the hithpoel of ַ‫עע‬ ָ‫ר‬ ( ַ‫צ‬ ָ‫ר‬‫ץ‬ ),
frangere. The threefold play upon the words would be tame, if the words themselves formed an
anti-climax; but it is really a climax ascendens. The earth first of all receives rents; then gaping
wide, it bursts asunder; and finally sways to and fro once more, and falls. It is no longer possible
for it to keep upright. Its wickedness presses it down like a burden (Isa_1:4; Psa_38:5), so that it
now reels for the last time like a drunken man (Isa_28:7; Isa_29:9), or a hammock (Isa_1:8),
until it falls never to rise again.
7. PULPIT, “Glory to the righteous. The righteous remnant perceive that the calamities which have
come upon the earth are ushering in a time of honor and glory for themselves; and they console
themselves by making this fact the burden of some of their songs. Their honor, it must be remembered, is
bound up with God's glory; which will not shine forth fully till their salvation is complete, and they "reign
with him" in glory (2Ti_2:12). But I said, My leanness. The thought of this joyful time, when the saints
shall reign with their Lord in a new heaven and a new earth, recalls the prophet (contrast being one of the
laws of the association of ideas) to the misery of the present, and his own participation therein. A time of
suffering, of wasting, and pining away must be endured—for how long he knows not—before the joyous
consummation, towards which he stretches in hope and confident expectancy, can be reached. This is
the period of his "leanness." The treacherous dealers, or ungodly of the earth, will bear sway during this
period, and will deal treacherously and cruelly with God's saints, persecuting them incessantly in a
thousand ways. Have dealt. The perfect of prophetic certainty.
8. PULPIT, “Songs from afar.
"From the uttermost part of the earth have we heard songs, even glory to the righteous." Beautiful music
that! For music has often been set to unworthy ends—to the praise of pride and power, to war and wrong.
It has been said of one, "I care not who makes a nation's laws, if I may make their songs." A strong
antithetical way of putting, in an exaggerated way, a great truth. The songs of a people are always with
them—in the field and at home, in toil and in rest.
I. THE SUBJECT OF THE SONGS. "Glory to the righteous." How could this otherwise end, than in glory
to God? For he is the righteous God, and there is no word by which the Psalms oftener describe him.
Thus in praising the righteous we are led onward to praise the righteous God, as the God who inspires
righteousness in the hearts of others. Thus we read that "in every nation he that worketh righteousness is
accepted of God." No word reaches deeper. We may sing songs to the valiant, and the heroic, and the

patriotic, and the brave; but righteousness speaks, not only of courage, but of conscience too.
II. THE DISTANCE FROM WHICH THEY COME. "From the uttermost parts of the earth." Prophecy of the
time when all nations shall call Christ blessed, and when his praise shall be heard from the rising of the
sun to the going down thereof. We have this sound from the distant places, because in the end all true
lovers of righteousness will hail Christ, when he is revealed to them, as containing all the fullness of God.
III. THE GLORY OF WHICH THEY BREATHE. There are divers kinds of glory. But God's glory is the
glory of the cross! There is an empty glory of self-righteousness, but that is not the glory of the righteous.
Far from it. The glory of strength is to help the weak. The glory of wisdom is to enlighten the, ignorant.
The glory of righteousness is to shape into order that which is wrong or wrung," from which idea of being
twisted and bent from the straight course the word "wrung" comes. Yes. Glory to the righteous! For they
are the salt of the earth, the safety of the nation. The Lord our Righteousness is revealed in Christ, whose
holy life was not for our admiration only, or for our honor and worship, but was "lived" for us and "laid
down" for us, that we might be filled with his strength, and become holy as God is holy.—W.M.S.
9. PULPIT, “The charge and the calamity.
These words give a vivid and a terrible picture of calamity that should befall the people of God. It is
suitably called "the curse" (Isa_24:6), for it should prove an evil of the severest kind; and it would be other
than a national misfortune—it would be the penalty of sin: therefore, because of the sins charged against
the nation (Isa_24:5), these multiplied sorrows would overtake and overwhelm them; "for the Lord hath
spoken this word" (Isa_24:3).
I. GOD'S CHARGE AGAINST HIS PEOPLE. (Isa_24:5.) This is threefold.
1. Disregard of his spoken Word. "They have transgressed the laws." Those plain statements of the will of
God which had been revealed in "the Law" had been deliberately disobeyed—requirements unfulfilled,
prohibitions set at naught.
2. Perversion of Divine truth. "Changed the ordinance." The Jews were subtle and sinful enough to
appear to keep the Law when they were habitually breaking it. This they did by changing or perverting it,
by making it mean something different from the Divine intention, by taking the heart out of it, by
minimizing and dwarfing it (see Mat_15:3-9).

3. Violation of his will as revealed in our common human nature. "Broken the everlasting covenant." This
covenant is well summarized in Psa_34:15, Psa_34:16; it has fallen into grievous and guilty disregard.
Men refrained from righteousness and "did evil," yet they shrank not from the accusing eye and the
uplifted hand of God (see Rom_2:14, Rom_2:15). The people of God will do well to ask themselves
whether they are not in danger of being obnoxious to the same charge; whether they are not neglecting
the will of God as expressly revealed in the words of Christ and his apostles; or are not changing, by
radical misconstruction, the purpose of their Lord; or are not setting aside some of the first principles
written in their nature by the Father of spirits.
II. THE CALAMITY WHICH ATTENDS DISOBEDIENCE. This is manifold, as indicated in the text.
1. Desolation. Emptiness, waste, dispersion (Psa_34:1), inaccessibility (Psa_34:10; see
also Psa_34:3, Psa_34:6, Psa_34:12).
2. Degradation. The land "turned upside down," so that what was meant for higher ends is employed for
baser ones (Psa_34:1); "utterly spoiled" (Psa_34:3); defilement (Psa_34:5); resort to stimulants for false
courage (Psa_34:11).
3. Enfeeblement. The land "fadeth away," "languisheth" (Psa_34:4); the strength of the city is gone, for
even the gate (the strong place) is "smitten with destruction" (Psa_34:12).
4. Abject misery. (Psa_34:7, Psa_34:8.) Even that which usually excites with pleasure has lost its charm
(Psa_34:9).
5. Completeness and commonness of the scourge (Psa_34:2). Such, in various manifestations, according
to the nature of the subject and the character of the guilt, is the calamitous issue of disobedience; so
heavy is the devouring curse (Psa_34:6) when Divine laws are disobeyed and the Divine claims denied.
The land, the Church, the family, the individual life, is desolate, is degraded, is enfeebled, is rendered
joyless. The best companions are dispersed, and life is lonely; the loftier and worthier ends of existence
are surrendered for those less worthy, and ultimately for those which are positively base; the strength of
righteousness and virtue gives place to the feebleness of folly and to the degeneracy of vice; song dies
into silence and then into a wail.
(1) Beware of spiritual and then moral decline.
(2) Seek and find, in repentance and faith, a way up even from the dark depths of ruin.—C.

10. CALVIN, “16.From the uttermost part (128) of the earth. This verse contains two statements which
have some appearance of being at variance with each other. It begins with a joyful description of the
praises of God, and next passes on to complaints and lamentations, in which he bewails the treachery of
transgressors, who overturn religion and godliness. So far as relates to praises, we have said that we can
neither praise God nor call upon him, till he reveal himself to us, and give a taste of his goodness, that we
may entertain hope and confident expectation of life. Hence those sayings of David,
“ the grave who shall praise thee, O Lord?
In death who shall confess to thee?” (Psa_6:5.)
When we feel nothing but the wrath of God, we are dumb to his praises; and therefore when he says that
the praises of God will be heard, he means that the gospel will be spread through the whole world; that
men may acknowledge God to be their Father, and may thus break forth into his praise. “ the uttermost
part” is a phrase that deserves attention; for at that time the praises of God were confined to Judea, and
were not heard at a distance; but afterwards they began to resound everywhere. (Psa_76:1.)
Glory to the righteous. Some consider this to be spoken by all believers, as if the song were, “ is glorified
on account of his righteousness.” Others read the two clauses as one, “ have heard that glory is given to
the righteous God.” Those who think that the heralds of God’ praises are called “” bring out a very good
sense, but do not attend to the word “” or at least are constrained to render the word ‫צבי‬ (tzēī) joy. (129) He
makes use of the preterite, “ have heard,” instead of the future tense; and his reason for doing so is, that
he intended to cheer the hearts of the godly by some consolation; “ shall again hear the praises of God;”
for this is more than if he had said, “ will be heard.” He speaks also in the first person, in order to include
the whole body of the Church, and thus to awaken the attention of the godly.
God is called righteous; and we know that this expression frequently occurs in Scripture, but it belongs to
him in a different manner from that in which it belongs to men; for men are called “” on account of the “”
which has been communicated to them; but God, who is the fountain of righteousness, is called “” on
account of what he performs. (Deu_32:4; Psa_7:9.) And that is a proof of this congratulation and
thanksgiving, because from the communication of this righteousness we obtain salvation and life; and
therefore, wherever the righteousness of God is, it must be followed by praises and thanksgivings.
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 word, and the celebration of the praises of God; but how could 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 those 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 broken 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 burst forth into a confession of the truth.
My leanness. (130) This passage is explained in various ways; for some translate ‫רזי‬ (rāī) secret, and
others leanness. Those who translate it secret understand the Prophet to mean that a double secret has
been revealed to him, because the Lord has determined to reward the good and to punish the wicked; for
when men look only at the outward appearance of things, and see that the wicked succeed to their wish,
and that the godly are overwhelmed by afflictions, they are distressed, and doubt whether the affairs of
men are governed by the hand of God, or all things happen by chance; and Solomon shews that thoughts
of this kind are the seed of ungodliness. (Ecc_8:11.) On this account the Psalmist also says, that he “ into
the sanctuary of God,” that he might examine the subject in another manner than by human reason.
(Psa_73:17.) If we adopt that interpretation, the meaning will be, “ it appear as if there were no reward to
the righteous, yet I hold this as a secret imparted to me, that it will be well with them; and although the
wicked think that they will escape, yet I know that they will not pass unpunished.” But as this ingenuity
appears to be too far-fetched, I prefer a more simple interpretation; and, besides, there immediately
follows an interjection expressive of lamentation, ‫,אוי‬ (ōī Wo! so that I do not think that Isaiah speaks here
about the righteous or about their reward.
Others more correctly explain it leanness; as if he had said, that through grief he shrinks and grows lean;
for as the prosperous and flourishing condition of that people might be called “” so its wretched and
distressed condition might be called “” Here the Prophet stands forth as the representative of the whole
race; and when the Lord cuts it down, he justly complains of his “” This interpretation, I have said, is
probable; for when the Prophet saw the people diminishing in numbers, he had good reason for bewailing
that diminution. We know that, when the grace of God was very abundantly poured out, the ancient
people was greatly diminished, and the posterity of Abraham was almost annihilated.
But we must see if the Prophet does not look farther than to the rejection of his nation, so as to bewail the
condition of his bowels, when he foresees that the Church will be heavily distressed; for ‫רז‬ (rā,) which
some translate secret, may properly be understood to denote the internal part of the body. In this way the
exclamation would be, “ bowels, or my entrails, are pained;” for in a pathetic discourse there is no
absurdity in supposing that a word is supplied. When the Lord has extended his Church, it appears to be

in a flourishing state, and free from all danger; but when its very inwards or bowels, that is, its own
members, give it uneasiness, it is grievously tormented. Hypocrites arise, by whom it is more annoyed
than by enemies who “ without.” (Rev_22:15.)
Such is also the import of those groanings, ‫,אוי‬ (ōī wo to me; and Isaiah, I have no doubt, intended to
intimate that the godly should not think that they will be happy in this world, but should believe that they
must maintain a continual strife, even when they might imagine that there is nothing to hinder them from
enjoying uninterrupted tranquillity and peace. He wishes to express the feeling of poignant grief which
torments the Church inwardly, even in her very bowels; and this affliction is the more deeply to be
lamented, because it cannot be avoided; for, as some one says, the Church can neither flee from internal
and domestic enemies, nor put them to flight. Isaiah can scarcely find terms adequate to express this
miserly
The treacherous dealers have dealt treacherously. These words abundantly confirm the expositions
which have been already given. How heavy this affliction is, and how deeply it ought to be deplored, we
ourselves have abundantly experienced, and still experience every day. Whence arose Popery, and all its
corruption, but from this internal evil? for it was an imposthume ( ἀπόστηµα) bred in the very bowels of
the Church, which sent forth offensive and diseased matter. How comes it also that, when the Church
begins to revive, we see doctrine corrupted and discipline overturned not only by the common people, but
by those who ought to have given a good example to others? Is it not because the Church is always
subject to this evil?
11. PULPIT 16-22, “Five fruits of transgression.
The key-note of this passage is found in the twentieth verse: "The transgression thereof shall be heavy
upon it." All these dire evils are the consequences of national transgression. They are fivefold.
I. IT IMPOVERISHES. The prophet, speaking not only for himself, but for his country, exclaims, "My
leanness, my leanness, woe unto me!" (Isa_24:16). The violation of Divine Law not only
(1) reduces a man's bodily strength, causing him to waste away, and bringing the pale cheek and the
trembling nerve; but it
(2) outs down a man's resources, changing the princely revenue into a beggar's dole; moreover, it

(3) impoverishes the mind, causing it to starve on empty folly while it might be nourished with heavenly
truth; and
(4) it despoils the soul, making it barren of those noble virtues and those exquisite graces which elevate
and beautify human character.
II. IT DELUDES. It is full of treachery (Isa_24:16); its victims delude themselves with the notion that they
are escaping, but they only flee from the noise to fall into the pit, or escape from the pit to be entangled in
the net (Isa_24:17, Isa_24:18). This is "the deceitfulness of sin." Men think they will shake themselves
free from their iniquity a little further on, but they find that temptation awaits them at every point, that one
sin paves the way for another: indulgence leads down to dishonesty, and dishonesty conducts to
falsehood; superstition ends in skepticism, and skepticism in utter unbelief. There is no escape from the
consequences of folly but by entering the path of wisdom, from the penalty of sin but by penitence and
purity. They who look to time and chance for deliverance are only deluding themselves with a hope which
will certainly "make ashamed" those that cherish it.
III. IT AGITATES. "The foundations of the earth do shake the earth is moved exceedingly (it) shall
reel to and fro"(Isa_24:18-20). There often comes a time in the history of folly, or of crime, or of
transgression, when the subject of it—individual or collective—finds everything unsettled, shaking
beneath his (its) feet; it is to him as if the very ground were rocking; friends fall away, kindred disown,
confidence is lost, obligations are pressed against him, the last measures are taken, liberty itself is
threatened, the blackest clouds overhang; behind is folly and before is ruin, while within are agitation and
alarm.
IV. IT OPPRESSES AND EVEN CRUSHES. "The transgression thereof shall be heavy upon it; and it
shall fall, and not rise again" (Isa_24:20). Sin lies with a heavy weight upon the soul. The sense of guilt,
the Wearing weight of wrong-doing, oppresses the spirit, takes away its elasticity, its freshness, its vigor.
Sometimes it does much more than that—it crushes the soul; it makes it incapable of attempting anything
better; it gives way to a fatal despondency, and pursues the evil path even to the bitter end. One of the
very worst penalties of sin is the dead weight which it lays on the spirit of the sinner, killing his hope and
dooming him to despair and death.
V. IT IMPRISONS. The "high ones" were to be "shut up in the prison" (Isa_24:21, Isa_24:22). There is no
dungeon, however dark and strong, in which the bodies of men have been confined that is so dark and so
deplorable as "the pit" or "prison" in which sin shuts up its victims. The children of iniquity are slaves; they
wear bends which are more firmly riveted than the closest iron fetters on human limbs; they are

bondmen indeed; their pitiable thraldom is slavery itself, of which the imprisonment of the body is only the
type and picture. In Jesus Christ and in his service is:
1. Enlargement.
2. Truth and disillusion.
3. The calm of conscientiousness and a well-grounded hope.
4. Expectation founded on a wise and holy trustfulness.
5. Spiritual freedom. "Whom the Son makes free, they are free indeed;" "Where the Spirit of the Lord is,
there is liberty."—C.
17
Terror and pit and snare await you,
people of the earth.
1.BARNES, “Fear, and the pit - This verse is an explanation of the cause of the
wretchedness referred to in the previous verse. The same expression is found in Jer_48:43, in
his account of the destruction that would come upon Moab, a description which Jeremiah
probably copied from Isaiah - There is also here in the original a “paronomasia” that cannot be
retained in a translation - ‫פחד‬‫ופחת‬‫ופח‬ pachad vapachath vapach - where the form ‫פח‬ pach occurs
in each word. The sense is, that they were nowhere safe; that if they escaped one danger, they
immediately fell into another. The expression is equivalent to that which occurs in the writings
of the Latin classics:
Incidit in Scyllam cupiens vitare Charybdin.
The same idea, that if a man should escape from one calamity he would fall into another, is
expressed in another form in Amo_5:19 :
As if a man did flee from a lion, and a bear met him;
Or went into a house, and leaned his hand on the wall,
And a serpent bit him.
In the passage before us, there is an advance from one danger to another, or the subsequent
one is more to be dreaded than the preceding. The figure is taken from the mode of taking wild

beasts, where various nets, toils, or pitfalls were employed to secure them. The word ‘fear’ (‫פחד‬
pachad), denotes anything that was used to frighten or arouse the wild beasts in hunting, or to
drive them into the pitfall that was prepared for them. Among the Romans the name ‘fears’
(“formidines”) was given to lines or cords strung with feathers of all colors, which, when they
fluttered in the air or were shaken, frightened the beasts into the pits, or the birds into the
snares which were prepared to take them (Seneca, De Ira, ii. 122; virg. AE. xii. 7499; Geor. iii.
372). It is possible that this may be referred to here under the name of ‘fear.’ The word ‘pit’ (‫פחת‬
pachat) denotes the pitfall; a hole dug in the ground, and covered over with bushes, leaves, etc.,
into which they might fall unawares. The word ‘snare’ (‫פח‬ pach) denotes a net, or gin, and
perhaps refers to a series of nets enclosing at first a large space of ground, in which the wild
beasts were, and then drawn by degrees into a narrow compass, so that they could not escape.
2. CLARKE, “Fear, and the pit “The terror, the pit” - If they escape one calamity,
another shall overtake them.
“As if a man should flee from a lion, and a bear should overtake him:
Or should betake himself to his house, and lean his hand on the wall,
And a serpent should bite him.”
Amo_5:19.
“For,” as our Savior expressed it in a like parabolical manner, “wheresoever the carcass is
there shall the eagles be gathered together,” Mat_24:28. The images are taken from the different
methods of hunting and taking wild beasts, which were anciently in use. The terror was a line
strung with feathers of all colors which fluttering in the air scared and frightened the beasts into
the toils, or into the pit which was prepared for them. Nec est mirum, cum maximos ferarum
greges linea pennis distincta contineat, et in insidias agat, ab ipso effectu dicta formido.
Seneca de Ira, 2:12. The pit or pitfall, fovea; digged deep in the ground, and covered over with
green boughs, turf, etc., in order to deceive them, that they might fall into it unawares. The
snare, or toils, indago; a series of nets, inclosing at first a great space of ground, in which the
wild beasts were known to be; and then drawn in by degrees into a narrower compass, till they
were at last closely shut up, and entangled in them. - L.
For ‫מכול‬ mikkol, a MS. reads ‫מפני‬ mippeney, as it is in Jer_48:44, and so the Vulgate and
Chaldee. But perhaps it is only, like the latter, a Hebraism, and means no more than the simple
preposition ‫מ‬ mem. See Psa_102:6. For it does not appear that the terror was intended to scare
the wild beasts by its noise. The paronomasia is very remarkable; ‫פחד‬ pachad, ‫פחת‬ pachath, ‫פך‬
pach: and that it was a common proverbial form, appears from Jeremiah’s repeating it in the
same words, Jer_48:43, Jer_48:44.
3. GILL, “Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth.
This is to be understood not of the land of Judea only, and the inhabitants of it, but of all the
earth; Kimchi interprets it of the nations of the world, particularly the Greeks and Turks; but the
whole world, and the inhabitants of it, are meant, as the following verses show. There is an

elegant play on words in the Hebrew, which cannot well be expressed in English, in the words
"pachad, pachath, pach", fear, pit, and a snare; which are expressive of a variety of dangers,
difficulties, and distresses; there seems to be an allusion to creatures that are hunted, who flee
through fear, and fleeing fall into pits, or are entangled in snares, and so taken. Before the last
day, or second coming of Christ to judge the world, there will be great perplexity in men's minds,
great dread and fear upon their hearts, and much distress of nations; and the coming of the Son
of Man will be as a snare upon the earth; see Luk_21:25.
4. HENRY, “The prevalency of wrath and judgment for that sin. (2.) The inhabitants of the
earth will be pursued from time to time, from place to place, by one mischief or other
(Isa_24:17, Isa_24:18): Fear, and the pit, and the snare (fear of the pit and the snare) are upon
them wherever they are; for the sons of men know not what evil they may suddenly be snared in,
Ecc_9:12. These three words seem to be chosen for the sake of an elegant paranomasia, or, as we
now scornfully call it, a jungle of words: Pachad, and Pachath, and Pach; but the meaning is plain
(Isa_24:18), that evil pursues sinners (Pro_13:21), that the curse shall overtake the disobedient
(Deu_28:15), that those who are secure because they have escaped one judgment know not how
soon another may arrest them. What this prophet threatens all the inhabitants of the earth with
another makes part of the judgment of Moab, Jer_48:43, Jer_48:44. But it is a common
instance of the calamitous state of human life that when we seek to avoid one mischief we fall
into a worse, and that the end of one trouble is often the beginning of another; so that we are
least safe when we are most secure.
5. JAMISON, “This verse explains the wretchedness spoken of in Isa_24:16. Jeremiah
(Jer_48:43, Jer_48:44) uses the same words. They are proverbial; Isa_24:18 expressing that
the inhabitants were nowhere safe; if they escaped one danger, they fell into another, and worse,
on the opposite side (Amo_5:19). “Fear” is the term applied to the cords with feathers of all
colors which, when fluttered in the air, scare beasts into the pitfall, or birds into the snare.
Horsley makes the connection. Indignant at the treatment which the Just One received, the
prophet threatens the guilty land with instant vengeance.
6. BI, “Fear, and the pit, and the snare
The expressions here used seem to have formed a proverbial saying, as appears from their being
repeated by the prophet Jeremiah (Jer_48:43-44).
They allude to the different methods of taking wild beasts that were anciently in use. The fear, or
terror, was a line strung with feathers of different colours, which was so constructed as to flutter
in the air and to make a terrifying noise, that frightened the beasts into the pit, or the snare, that
was prepared for them. The pit was digged deep in the ground, and covered over with boughs or
turf, in order to deceive them, that they might fall into it unawares. The snare was composed of
nets, enclosing a large space of ground that the wild beasts were known to haunt, which was
drawn gradually narrower, until they were at last entangled and shut up. Our prophet,
addressing himself to the inhabitants of the earth, declares, that calamities corresponding to
each of these ways of destroying wild beasts, were to seize upon them, and that they should be so
ordered, that those who escaped one sort would be arrested by another. (R. Macculloch.)

7. PULPIT, “Fear, and the pit, and the snare, are upon thee. Man will be like a hunted animal, flying
from pursuit, and in danger at each step of falling into a pit or being caught in a snare
(comp. Jer_48:43, Jer_48:44, where the idea is borrowed from this place, and applied to a particular
nation).
8. CALVIN, “17Fear, and the pit, and the snare. The Prophet here discourses against the sins of the
people. Formerly he declared that not only one nation, but very many and very distant nations, would
have abundant grounds of thanksgiving. He now passes to another doctrine; for I think that these words
ought to be separated from what goes before, because Isaiah again threatens the wicked, that they may
know that amidst the highest prosperity of the Church they will be miserable. For the sake of cherishing
their indifference, wicked men are accustomed rashly to apply the promises of God to themselves, though
they do not at all belong to them; and therefore the prophets usually mingle threatenings with them. It is
also possible that Isaiah delivered this discourse separately from the rest, and on a different occasion; for
neither the prophets themselves nor other learned men divided the chapters. We have often seen
different subjects joined together, and others divided which ought to have been joined, which was
undoubtedly done through ignorance. However that may be, the Prophet returns to the wicked, and
threatens against them severe and dreadful judgment.
This description of “ the pit, and the snare,” is intended to touch the feelings; for if he had said, in a single
word, that destruction awaits the wicked, they would not have been greatly moved. But there is room for
doubting if he addresses the Jews alone. For my own part, I should not be much inclined to dispute about
this matter; but I think it is more probable that these threatenings related also to other nations, and even
to the whole world, of which he had formally prophesied.
O inhabitant of the earth. By “ world” we understand those countries which were known to the Jews, as
we have already explained. The meaning is, “ art pressed by afflictions so diversified, that thou hast no
means of escape.” Amos gives a similar description: “ who shall flee through dread of a lion shall meet a
bear; and if he go into the house, when he leaneth on a wall, a serpent shall bite him.” (Amo_5:19.) Isaiah
formerly said that lions would be sent against the Moabites who had escaped from the battle. (Isa_15:9.)
God has an endless variety of scourges for punishing the wicked. It is as if he had said, “ that you cannot
escape the hand of God; for he has various methods by which he takes vengeance on their crimes, and
thus overtakes those who had hoped to escape by a variety of contrivances. He who escapes from the
battle shall be tormented with hunger; and when he is freed from hunger, he will meet some other

calamity, as if nets had been laid on all sides to ensnare you.”
For the windows from on high are open, and the foundations of the earth are shaken. This argument
confirms what had been already said, that it is impossible for them to escape the vengeance of God, who
has prepared for it a free course in heaven and in earth, from the utmost height of heaven down to the
depths of the earth. Some think that he alludes (Gen_7:11) to the deluge; but, in my opinion, the meaning
is simpler, that the wrath of God will be revealed above and below; as if he had said, “ Lord will arm
heaven and earth to execute his vengeance against men, that wherever they turn their eyes, they may
behold nothing but destruction.”
18
Whoever flees at the sound of terror
will fall into a pit;
whoever climbs out of the pit
will be caught in a snare.
The floodgates of the heavens are opened,
the foundations of the earth shake.
1.BARNES, “From the noise of the fear - A cry or shout was made in hunting, designed
to arouse the game, and drive it to the pitfall. The image means here that calamities would be
multiplied in all the land, and that if the inhabitants endeavored to avoid one danger they would
fall into another.
And he that cometh up out of the midst of the pit - A figure taken still from hunting. It
was possible that some of the more strong and active of the wild beasts driven into the pitfall
would spring out, and attempt to escape, yet they might be secured by snares or gins purposely
contrived for such an occurrence. So the prophet says, that though a few might escape the
calamities that would at first threaten to overthrow them, yet they would have no security. They
would immediately fall into others, and be destroyed.
For the windows on high are open - This is evidently taken from the account of the
deluge in Gen_7:11 : ‘In the six hundredth year of Noah’s life, in the second month, the
seventeenth day of the month, the same day were all the fountains of the great deep broken up,
and the windows (or flood-gates, Margin) of heaven were opened.’ The word ‘windows’ here
(‫ארבות‬ 'aruboth) is the same which occurs in Genesis, and properly denotes a grate, a lattice, a
window, and then any opening, as a sluice or floodgate, and is applied to a tempest or a deluge,

because when the rain descends, it seems like opening sluices or floodgates in the sky. The sense
here is, that calamities had come upon the nation resembling the universal deluge.
And the foundations of the earth do shake - An image derived from an earthquake - a
figure also denoting far-spreading calamities.
2. CLARKE, “Out of the midst of the pit “From the pit” - For ‫מתוך‬ mittoch, from the
midst of, a MS. reads ‫מן‬ min, from, as it is in Jer_48:44; and so likewise the Septuagint, Syriac,
and Vulgate.
3. GILL, “And it shall come to pass, that he who fleeth from the noise of the fear,....
From the fearful noise that will be made, the voices and thunderings heard in the heavens above,
the sea and waves roaring below; or from wars, and rumours of wars, and terrible armies
approaching and pursuing, Luk_21:25 or rather at the report of an object to be feared and
dreaded by wicked men, even the Son of Man coming in the clouds of heaven, Rev_1:7,
shall fall into the pit; of ruin and destruction, dug for the wicked, Psa_94:13 just as the kings
of Sodom and Gomorrah fell into the slime pits, when they fled from their conquerors,
Gen_14:10,
and he that comes up out of the midst of the pit shall be taken in the snare; the
meaning is, that he that escapes one trouble should fall into another, so that there will be no
safety anywhere. Jarchi's note is,
"he that escapes the sword of Messiah ben Joseph, shall fall upon the sword of Messiah ben
David; and he that escapes from thence shall be taken in a snare in the war of Gog:''
for the windows from on high are open; not hereby signifying, as Jerom thinks, that the
Lord would now see all the sins of men, which, because he did not punish before, he seemed by
sinners to be ignorant of; but the allusion is to the opening of the windows of heaven at the time
of the deluge, Gen_7:11 and intimates, that the wrath of God should be revealed from heaven,
and the severest judgments be denounced, made manifest, and come down from thence in a very
visible, public, and terrible manner, like an overflowing tempest of rain:
and the foundations of the earth do shake: very probably the dissolution of the world may
be attended with a general earthquake; or this may denote the dread and terror that will seize
the inhabitants of it.
4. BI 18-20, “The religious improvement of earthquakes
(preached in 1756):—The works of Creation and Providence were undoubtedly intended for the
notice and contemplation of mankind, especially when God “comes out of His place,” that is,
departs from the usual and stated course of His providence to punish the inhabitants of the
earth for their iniquities; then it becomes us to observe the operation of His hands with fear and
reverence.

To this the Psalmist repeatedly calls us: “Come, behold the works of the Lord, what desolations
He hath made in the earth.” “Come, and see the works of God; He is terrible in His doing toward
the children of men.” This world is a state of discipline for another; therefore chastisements of
various kinds and degrees are to be enumerated among the ordinary works of Providence—pain,
sickness, losses, bereavements, disappointments. But when these are found too weak and
ineffectual for their reformation; or when, from their being so frequent and common, men begin
to think them things of course, and not to acknowledge the Divine hand in them; then the
universal Ruler uses such signal and extraordinary executioners of His vengeance, as cannot but
rouse a slumbering world, and render it sensible of His agency. These extraordinary ministers of
His vengeance are generally these four: the Famine, Sword, Pestilence, and Earthquakes.
I. Let the majestic and terrible phenomenon of earthquakes put you in mind of THE MAJESTY
AND POWER OF GOD AND THE DREADFULNESS OF HIS DISPLEASURE.
II. This desolating judgment may justly lead you to reflect upon THE SINFULNESS OF OUR
WORLD.
III. This melancholy event may carry your minds gratefully to reflect upon THE PECULIAR
KINDNESS OF HEAVEN towards our country, in that it was not involved in the same
destruction.
IV. That which I would particularly suggest to your thoughts from the devastations of the late
earthquake, is THE LAST UNIVERSAL DESTRUCTION OF OUR WORLD AT THE FINAL
JUDGMENT. Of this, an earthquake is both a confirmation to human reason, and a lively
representation (S. Davies, M. A.)
“Removed like a cottage”
(Isa_24:20):—“Swayeth to and fro like a hammock.” Such is the more literal rendering. The
hammock (the same word as in Isa_1:8) is still used throughout the East by the night-watchers
of vineyards. (Sir E. Strachey, Bart.).
5. JAMISON, “noise of ... fear — the shout designed to rouse the game and drive it into the
pitfall.
windows ... open — taken from the account of the deluge (Gen_7:11); the flood-gates. So
the final judgments of fire on the apostate world are compared to the deluge (2Pe_3:5-7).
6. PULPIT, “The noise of the fear; i.e. the sound of the pursuers. Hunters pursued their game with
shouts and cries. The windows from on high are open (comp. Gen_7:11). It is not actually another
flood that is threatened, but it is a judgment as sweeping and destructive as the Flood.

19
The earth is broken up,
the earth is split asunder,
the earth is violently shaken.
1.BARNES, “The earth is utterly broken down - The effect as it were of an earthquake
where everything is thrown into commotion and ruin.
The earth is moved exceedingly - Everything in this verse is intense and emphatic. The
verbs are in the strongest form of emphasis: ‘By breaking, the land is broken;’ ‘by scattering, the
land is scattered;’ ‘by commotion, the land is moved.’ The repetition also of the expression in the
same sense three times, is a strong form of emphasis; and the whole passage is designed to
denote the utter desolation and ruin that had come upon the land.
2. CLARKE, “The earth “The land” - ‫הארץ‬ haarets, forte delendum ‫ה‬ he, ut ex
praecedente ortum. Vid. seqq. - Secker. “Probably the ‫ה‬ he, in ‫הארץ‬ haarets, should be blotted
out, as having arisen from the preceding.”
3. GILL, “The earth is utterly broken down,.... Still alluding to the deluge, when the earth
broke in upon the waters under it, if Mr. Burnet's theory of the earth can be supported:
the earth is clean dissolved; it will be an entire dissolution, nothing shall remain; all these
things, as Peter says, the heavens and the earth, and all in them, shall be dissolved, 2Pe_3:11,
the earth is moved exceedingly; out of its place and form, and shall fall into its original
chaos and confusion. The Targum is,
"moving, the earth shall be moved; agitating, the earth shall be agitated; breaking or dissolving,
the earth shall be broken or dissolved;''
which seems to express the more gradual and natural dissolution of the world. These
expressions are used, and repeated, to declare the certain and complete destruction of it.
4. HENRY, “The earth itself will be shaken to pieces. It will be literally so at last, when all the
works therein shall be burnt up; and it is often figuratively so before that period. The windows
from on high are open to pour down wrath, as in the universal deluge. Upon the wicked God
shall rain snares (Psa_11:6); and, the fountains of the great deep being broken up, the
foundations of the earth do shake of course, the frame of nature is unhinged, and all is in
confusion. See how elegantly this is expressed (Isa_24:19, Isa_24:20): The earth is utterly

broken down; it is clean dissolved; it is moved exceedingly, moved out of its place. God shakes
heaven and earth, Hag_2:6. See the misery of those who lay up their treasure in the things of
the earth and mind those things; they place their confidence in that which will shortly be utterly
broken down and dissolved. The earth shall reel to and fro like a drunkard; so unsteady, so
uncertain, are all the motions of these things. Worldly men dwell in it as in a palace, as in a
castle, as in an impregnable tower; but it shall be removed like a cottage, so easily, so suddenly,
and with so little loss to the great landlord. The pulling down of the earth will be but like the
pulling down of a cottage, which the country is willing to be rid of, because it does but harbour
beggars; and therefore no care is taken to rebuild it: It shall fall, and not rise again; but there
shall be new heavens and a new earth, in which shall dwell nothing but righteousness. But what
is it that shakes the earth thus and sinks it? It is the transgression thereof that shall be heavy
upon it. Note, Sin is a burden to the whole creation; it is a heavy burden, a burden under which
it groans now and will sink at last. Sin is the ruin of states, and kingdoms, and families; they fall
under the weight of that talent of lead, Zec_5:7, Zec_5:8. (3.) God will have a particular
controversy with the kings and great men of the earth (Isa_24:21): He will punish the host of the
high ones. Hosts of princes are no more before God than hosts of common men; what can a host
of high ones do with their combined force when the Most High, the Lord of hosts, contends with
them to abase their height, and scatter their hosts, and break all their confederacies? The high
ones, that are on high, that are puffed up with their height and grandeur, that think themselves
so high that they are out of the reach of any danger, God will visit upon them all their pride and
cruelty, with which they have oppressed and injured their neighbours and subjects, and it shall
now return upon their own heads. The kings of the earth shall now be reckoned with upon the
earth, to show that verily there is a God that judges in the earth and will render to the proudest
of kings according to the fruit of their doings. Let those that are trampled upon by the high ones
of the earth comfort themselves with this, that though they cannot, dare not, must not, resist
them, yet there is a God that will call them to an account, that will triumph over them upon their
own dunghill: for the earth they are kings of is in the eye of God no better. This is general only. It
is particularly foretold (Isa_24:22) that they shall be gathered together as prisoners, convicted
condemned prisoners, are gathered in the pit, or dungeon, and there they shall be shut up under
close confinement. The kings and high ones, who took all possible liberty themselves, and took a
pride and pleasure in shutting up others, shall now be themselves shut up. Let not the free man
glory in his freedom, any more than the strong man in his strength, for he knows not what
restraints he is reserved for. But after many days they shall be visited, either
5. JAMISON, “earth — the land: image from an earthquake.
6. BI, “The religious improvement of earthquakes
(preached in 1756):—The works of Creation and Providence were undoubtedly intended for the
notice and contemplation of mankind, especially when God “comes out of His place,” that is,
departs from the usual and stated course of His providence to punish the inhabitants of the
earth for their iniquities; then it becomes us to observe the operation of His hands with fear and
reverence.
To this the Psalmist repeatedly calls us: “Come, behold the works of the Lord, what desolations
He hath made in the earth.” “Come, and see the works of God; He is terrible in His doing toward
the children of men.” This world is a state of discipline for another; therefore chastisements of
various kinds and degrees are to be enumerated among the ordinary works of Providence—pain,
sickness, losses, bereavements, disappointments. But when these are found too weak and

ineffectual for their reformation; or when, from their being so frequent and common, men begin
to think them things of course, and not to acknowledge the Divine hand in them; then the
universal Ruler uses such signal and extraordinary executioners of His vengeance, as cannot but
rouse a slumbering world, and render it sensible of His agency. These extraordinary ministers of
His vengeance are generally these four: the Famine, Sword, Pestilence, and Earthquakes.
I. Let the majestic and terrible phenomenon of earthquakes put you in mind of THE MAJESTY
AND POWER OF GOD AND THE DREADFULNESS OF HIS DISPLEASURE.
II. This desolating judgment may justly lead you to reflect upon THE SINFULNESS OF OUR
WORLD.
III. This melancholy event may carry your minds gratefully to reflect upon THE PECULIAR
KINDNESS OF HEAVEN towards our country, in that it was not involved in the same
destruction.
IV. That which I would particularly suggest to your thoughts from the devastations of the late
earthquake, is THE LAST UNIVERSAL DESTRUCTION OF OUR WORLD AT THE FINAL
JUDGMENT. Of this, an earthquake is both a confirmation to human reason, and a lively
representation (S. Davies, M. A.)
“Removed like a cottage”
(Isa_24:20):—“Swayeth to and fro like a hammock.” Such is the more literal rendering. The
hammock (the same word as in Isa_1:8) is still used throughout the East by the night-watchers
of vineyards. (Sir E. Strachey, Bart.).
7. PULPIT, “The earth is utterly broken down. The material globe itself breaks up and perishes. It is
"the crack of doom." Mr. Cheyne remarks that "the language imitates the cracking and bursting with which
the present world shall pass away." The Authorized Version is very feeble compared to the original.
8. CALVIN, “19.By breaking down is the earth broken down. He heightens his description of
punishments by using various modes of expression. A little afterwards he will point out the cause of this “”
which is, that men by their sins had drawn down on themselves such destruction. He now declares that
this evil is incurable. We have formerly said that the Prophet explains the same thing in various ways, and
for the purpose of striking and arousing those minds which are naturally very sluggish; for there is in the
flesh a carelessness which produces contempt of God, and we have too much experience of it both in
ourselves and in others. In order, therefore, that the prophets might arouse those who were careless and
asleep in their vices, they adorn their style; not because they cared about being thought eloquent, but that
they might make their hearers more attentive, and sting them to the quick. Hence the allusions of which
these verses are full; hence the brilliant metaphors in the style; hence the threatenings and terrors
announced in various ways; the object of all is, that careless men may be aroused.

Now, this doctrine ought to be limited to the wicked; not because the godly are exempted from those
evils, for they are afflicted as well as other men; but because, when the godly betake themselves to God,
and rely wholly upon him, they are not shaken in this manner, and remain firm and steadfast against
every assault; while wicked men, who despised the judgments of God, and took unbounded liberties in
transgression, are terrified and alarmed, and never find rest.
20
The earth reels like a drunkard,
it sways like a hut in the wind;
so heavy upon it is the guilt of its rebellion
that it falls—never to rise again.
1.BARNES, “The earth shall reel to and fro like a drunkard - This is descriptive of the
agitation that occurs in an earthquake when everything is shaken from its foundation, and when
trees and towers are shaken by the mighty concussion. The same figure is used in Isa_29:9. See
also the description of a tempest at sea, in Psa_107:27 :
They reel to and fro,
And stagger like a drunken man,
And are at their wit’s end.
And shall be removed like a cottage - Or rather, shall move or vacillate (‫התנודדה‬ hite
no
de
dah) like a cottage. The word “cottage” (‫מלוּנה‬ melunah from ‫לין‬ lı yn, “to pass the night, to
lodge for a night”) means properly a temporary shed or lodge for the watchman of a garden or
vineyard (see the note at Isa_1:8). Sometimes these cottages were erected in the form of a hut;
and sometimes they were a species of hanging bed or couch, that was suspended from the limbs
of trees. They were made either by interweaving the limbs of a tree, or by suspending them by
cords from the branches of trees, or by extending a cord or cords from one tree to another, and
laying a couch or bed on the cords. They were thus made to afford a convenient place for
observation, and also to afford security from the access of wild beasts. Travelers in the East even
now resort to such a temporary lodge for security (see Niebuhr’s Description of Arabia). These
lodges were easily moved to and fro, and swung about by the wind - and this is the idea in the
verse before us. The whole land was agitated as with an earthquake; it reeled like a drunkard; it
moved, and was unsettled, as the hanging couch on the trees was driven to and fro by the wind.
And the transgression thereof shall be heavy upon it - Like a vast incumbent weight
on a dwelling which it cannot sustain, and beneath which it is crushed.
And it shall fall, and not rise again - This does not mean, as I apprehend, that the nation
should never be restored to its former dignity and rank as a people, for the prophet immediately

Isa_24:23 speaks of such a restoration, and of the re-establishment of the theocracy; but it must
mean that in those convulsions it would not rise. It would not be able to recover itself; it would
certainly be prostrated. As we say of a drunkard, he may stumble often, and partially recover
himself, yet he will certainly fall so as not then to be able to recover himself, so it would be with
that agitated and convulsed land. They would make many efforts to recover themselves, and
they would partially succeed, yet they would ultimately be completely prostrate in the dust.
2. CLARKE, “Like a cottage “Like a lodge for a night” - See note on Isa_1:8.
3. GILL, “The earth shall reel to and fro like a drunkard,.... When it shall be moved and
agitated to and fro, and dissolved; or this may be meant of the inhabitants, who shall be at their
wits' end, and in the utmost confusion, not knowing what to do, nor where to go, having no more
thought, nor sense, nor command of themselves, than a drunken man; and this is in just
retaliation, that as they have been drunk with sin, having drank up iniquity like water, they shall
now be drunk with punishment, which being heavy upon them, will make them stagger like a
drunken man:
and shall be removed like a cottage; or, "a tent" (x); either of soldiers or shepherds, which
are easily taken down and moved; or like "a lodge" (y), as the word is rendered Isa_1:8. The
Septuagint render it a "fruit watch"; and, according to the Jewish writers, it signifies a booth or
tent, in which the keepers of gardens or vineyards watched in the night; which Jarchi says was
built on the top of a tree, and Kimchi on a hill; and, being made of light wood, was easily moved
to and fro with the wind. The Targum is,
"and it goes and comes as a bed;''
that is, rocks as a cradle:
and the transgression thereof shall be heavy upon it; that is, the punishment of
transgression, which, like a talent of lead, in Zec_5:8 shall crush it, and the inhabitants of it, to
pieces:
and it shall fall, and not rise again; in the form it now is; for there will be new heavens and
a new earth, in which the righteous, who will share the first resurrection, will dwell; for as for
the first earth, or present one, it shall pass away, and no place be found for it, Rev_20:11.
4. HENRY, “Upon the wicked God shall rain snares (Psa_11:6); and, the fountains of the great
deep being broken up, the foundations of the earth do shake of course, the frame of nature is
unhinged, and all is in confusion. See how elegantly this is expressed (Isa_24:19, Isa_24:20):
The earth is utterly broken down; it is clean dissolved; it is moved exceedingly, moved out of its
place. God shakes heaven and earth, Hag_2:6. See the misery of those who lay up their treasure
in the things of the earth and mind those things; they place their confidence in that which will

shortly be utterly broken down and dissolved. The earth shall reel to and fro like a drunkard;
so unsteady, so uncertain, are all the motions of these things. Worldly men dwell in it as in a
palace, as in a castle, as in an impregnable tower; but it shall be removed like a cottage, so
easily, so suddenly, and with so little loss to the great landlord. The pulling down of the earth
will be but like the pulling down of a cottage, which the country is willing to be rid of, because it
does but harbour beggars; and therefore no care is taken to rebuild it: It shall fall, and not rise
again; but there shall be new heavens and a new earth, in which shall dwell nothing but
righteousness. But what is it that shakes the earth thus and sinks it? It is the transgression
thereof that shall be heavy upon it. Note, Sin is a burden to the whole creation; it is a heavy
burden, a burden under which it groans now and will sink at last. Sin is the ruin of states, and
kingdoms, and families; they fall under the weight of that talent of lead, Zec_5:7, Zec_5:8.
5. JAMISON, “removed like a cottage — (See on Isa_1:8). Here, a hanging couch,
suspended from the trees by cords, such as Niebuhr describes the Arab keepers of lands as
having, to enable them to keep watch, and at the same time to be secure from wild beasts.
Translate, “Shall wave to and fro like a hammock” swung about by the wind.
heavy upon it — like an overwhelming burden.
not rise again — not meaning, that it never would rise (Isa_24:23), but in those convulsions
it would not rise, it would surely fall.
6. PULPIT, “The earth shall be removed like a cottage; rather, sways to and fro like a hammock,
Rosenmüller observes, "Alludit ad pensiles lectos, quos, metu ferrarum, in arboribus sibi parare solent,
istis in terris, non custodes solum hortorum camporumve, sed et iter facientes." The transgression
thereof shall be heavy upon it; i.e. the earth perishes on account of men's sins. It shall fall, and not
rise again. The present earth is to disappear altogether, and to be superseded by "a new heaven and a
new earth" (Rev_21:1).
7.CALVIN, “20.And shall be removed like a tent. This does not mean that any change will take place in
the position of the earth; but these words, as we have already said, must be referred to men; as if he had
said, that there would be no kingly power and no regular government. In short, he intended to describe
those changes which he had spoken of in the tenth chapter.
And the transgressions thereof shall be heavy upon it. When he says that “ earth is laden with its iniquity,”
he has very appropriately assigned this reason, that we may understand that God is never angry with
men without a cause; for we ourselves are the authors of all the evils which we suffer. God is by nature
disposed to kindness, and regards us with a father’ love; and therefore it is our own fault that we are

treated with sharpness and severity, and we have no reason to blame him. (131)
And it shall fall, and not rise again. He at length repeats what he briefly stated a little before, that there will
be no remedy for those evils. Some think that this relates to the Jews, whose form of government was
entirely taken away, so that they were broken down and scattered, and were scarcely reckoned in the
rank of men. But I give a more extensive interpretation, that the distresses of the world will be so severe,
that it cannot be restored to its original condition. Men always contend against adverse events, and their
minds are full of confidence. Having endured calamities, they think that there will be some room for
breathing, and their minds are swelled with false hopes, which the Prophet therefore takes away, that
they may not in future deceive themselves by unfounded expectation. Yet it ought to be observed, that
this general statement does not set aside the exception which Isaiah formerly made.
21
In that day the LORD will punish
the powers in the heavens above
and the kings on the earth below.
1.BARNES, “In that day - In the time of the captivity at Babylon.
Shall punish - Hebrew as the Margin, ‘Shall visit upon’ (see the note at Isa_10:12).
The host of the high ones - There have been various interpretations of this expression.
Jerome understands it of the host of heaven, and thinks it refers to the fact that in the day of
judgment God will judge not only earthly things but celestial, and especially the sun and moon
and stars, as having ‘been the objects of idolatrous worship (see Deu_4:19; Dan_8:10;
Dan_11:13). Compare Psa_18:17; Jer_25:30, where the words ‘on high’ are used to denote
heaven. Aben Ezra supposes that by the phrase is meant angels, who preside over the governors
and kings of the earth, in accordance with the ancient opinion that each kingdom was under the
tutelage of guardian angels. To this Rosenmuller seems to assent, and to suppose that the beings
thus referred to were evil spirits or demons to whom the kingdoms of the world were subject.
Others, among whom is Grotius, have supposed that the reference is to the images of the sun,
moon, and stars, which were erected in high places, and worshipped by the Assyrians. But
probably the reference is to those who occupied places of power and trust in the ecclesiastical
arrangement of Judea, the high priest and priests, who exercised a vast dominion over the
nation, and who, in many respects, were regarded as elevated even over the kings and princes of
the land. The comparison of rulers with the sun, moon, and stars, is common in the Scriptures;
and this comparison was supposed especially to befit ecclesiastical rulers, who were regarded as
in a particular manner the lights of the nation.

Upon the earth - Beneath, or inferior to those who had places of the highest trust and
honor. The ecclesiastical rulers are represented as occupying the superior rank; the princes and
rulers in a civil sense as in a condition of less honor and responsibility. This was probably the
usual mode in which the ecclesiastical and civil offices were estimated in Judea.
2. CLARKE, “On high - upon the earth - That is, the ecclesiastical and civil polity of the
Jews, which shall be destroyed. The nation shall continue in a state of depression and dereliction
for a long time. The image seems to be taken from the practice of the great monarchs of that
time; who, when they had thrown their wretched captives into a dungeon, never gave themselves
the trouble of inquiring about them; but let them lie a long time in that miserable condition,
wholly destitute of relief, and disregarded. God shall at length revisit and restore his people in
the last age: and then the kingdom of God shall be established in such perfection, as wholly to
obscure and eclipse the glory of the temporary, typical, preparative kingdom now subsisting.
3. GILL, “And it shall come to pass in that day,.... Not at the precise exact time the earth
shall be dissolved, but previous to it, within that dispensation that is called the last day:
that the Lord shall punish the host of the high ones that are on high; which is not to
be understood of the darkening of the sun, moon, and stars in the heavens, as some; nor of the
visiting of angels, as Aben Ezra; nor of the punishment of Satan, and his principalities and
powers, who are reserved to the judgment of the great day; much less of the people of the Jews,
their kings and rulers; nor the great monarchs of the earth, the Assyrian, Chaldean, and others;
but of antichrist and, his dignified clergy, cardinals, archbishops, bishops, &c. who are the "host
or army of that high one" (z), as it may be rendered; of him that exalts himself above all that is
called God, sitting in the high place in the temple of God, as if he was God; him, with all his
mighty ones, will Christ, who is the true Jehovah, destroy with the breath of his mouth and the
brightness of his coming; see 2Th_2:4,
and the kings of the earth upon the earth; the kings of the earth, who have committed
fornication with the whore of Rome; and who will make war with the Lamb, and shall be
overcome by him, Rev_17:2 or, "the kings of he earth" with "their earth" (a); both they and their
land shall be visited.
4. HENRY, “, They shall be visited in wrath; it is the same word, in another form, that is
used (Isa_24:21), the Lord shall punish them; they shall be reserved to the day of execution, as
condemned prisoners are, and as fallen angels are reserved in chains of darkness to the
judgment of the great day, Jud_1:6. Let this account for the delays of divine vengeance;
sentence is not executed speedily, because execution-day has not yet come, and perhaps will not
come till after many days; but it is certain that the wicked is reserved for the day of destruction,
and is therefore preserved in the mean time, but shall be brought forth to the day of wrath,
Job_21:30. Let us therefore judge nothing before the time. [2.] They shall be visited in mercy,
and be discharged from their imprisonment, and shall again obtain, if not their dignity, yet their
liberty. Nebuchadnezzar, in his conquests, made many kings and princes his captives, and kept
them in the dungeon in Babylon, and, among the rest, Jehoiachin King of Judah; but after many
days, when Nebuchadnezzar's head was laid, his son visited them, and granted (as should seem)

some reviving to them all in their bondage; for it is made an instance of his particular kindness
to Jehoiachin that he set his throne above the throne of the rest of the kings that were with him,
Jer_52:32. If we apply this to the general state of mankind, it imports a revolution of conditions;
those that were high are punished, those that were punished are relieved, after many days, that
none in this world may be secure though their condition be ever so prosperous, nor any despair
though their condition be ever so deplorable.
5. JAMISON, “host of ... high ones — the heavenly host, that is, either the visible host of
heaven (the present economy of nature, affected by the sun, moon, and stars, the objects of
idolatry, being abolished, Isa_65:17; Isa_60:19, simultaneously with the corrupt polity of men);
or rather, “the invisible rulers of the darkness of this world,” as the antithesis to “kings of the
earth” shows. Angels, moreover, preside, as it were, over kingdoms of the world (Dan_10:13,
Dan_10:20, Dan_10:21).
6. K&D, “But if the old earth passes away in this manner out of the system of the universe,
the punishment of God must fall at the same time both upon the princes of heaven and upon the
princes of earth (the prophet does not arrange what belongs to the end of all things in a
“chronotactic” manner). They are the secrets of two worlds, that are here unveiled to the
apocalyptic seer of the Old Testament. “And it cometh to pass in that day, Jehovah will visit the
army of the high place in the high place, and the kings of the earth on the earth. And they are
imprisoned, as one imprisons captives in the pit, and shut up in prison; and in the course of
many days they are visited. And the moon blushes, and the sun turns pale: for Jehovah of hosts
reigns royally upon Mount Zion and in Jerusalem, and before His elders is glory.” With this
doubly expressed antithesis of marom and 'adamah (cf., Isa_23:17) before us, brought out as it is
as sharply as possible, we cannot understand “the army of the high place” as referring to certain
earthly powers (as the Targum, Luther, Calvin, and Hävernick do). Moreover, the expression
itself is also opposed to such an interpretation; for, as Isa_24:18 clearly shows, in which mimma
rom is equivalent to misshamaim (cf., Isa_33:5; Isa_37:23; Isa_40:26), ‫רוֹם‬ ָ‫מ‬ ‫א‬ ָ‫ב‬ ָ‫צ‬ is synonymous
with ‫ם‬ִ‫י‬ ַ‫מ‬ ָ ַ‫ה‬ ‫א‬ ָ‫ב‬ ָ‫;צ‬ and this invariably signifies either the starry host (Isa_40:26) or the angelic host
(1Ki_22:19; Psa_148:2), and occasionally the two combined, without any distinction (Neh_9:6).
As the moon and sun are mentioned, it might be supposed that by the “host on high” we are to
understand the angelic host, as Abravanel, Umbreit, and others really do: “the stars, that have
been made into idols, the shining kings of the sky, fall from their altars, and the kings of the
earth from their thrones.” But the very antithesis in the word “kings” (malche) leads us to
conjecture that “the host on high” refers to personal powers; and the view referred to founders
on the more minute description of the visitation (pakad ‛al, as in Isa_27:1, Isa_27:3, cf.,
Isa_26:21), “they are imprisoned,” etc.; for this must also be referred to the heavenly host. The
objection might indeed be urged, that the imprisonment only relates to the kings, and that the
visitation of the heavenly host finds its full expression in the shaming of the moon and sun
(Isa_24:23); but the fact that the moon and sun are thrown into the shade by the revelation of
the glory of Jehovah, cannot be regarded as a judgment inflicted upon them. Hence the
commentators are now pretty well agreed, that “the host on high” signifies here the angelic
army. But it is self-evident, that a visitation of the angelic army cannot be merely a relative and

partial one. And it is not sufficient to understand the passage as meaning the wicked angels, to
the exclusion of the good. Both the context and the parallelism show that the reference must be
to a penal visitation in the spiritual world, which stands in the closest connection with the
history of man, and in fact with the history of the nations. Consequently the host on high will
refer to the angels of the nations and kingdoms; and the prophecy here presupposes what is
affirmed in Deu_32:8 (lxx), and sustained in the book of Daniel, when it speaks of a sar of
Persia, Javan, and even the people of Israel. In accordance with this exposition, there is a
rabbinical saying, to the effect that “God never destroys a nation without having first of all
destroyed its prince,” i.e., the angel who, by whatever means he first obtained possession of the
nation, whether by the will of God or against His will, has exerted an ungodly influence upon it.
Just as, according to the scriptural view, both good and evil angels attach themselves to
particular men, and an elevated state of mind may sometimes afford a glimpse of this encircling
company and this conflict of spirits; so do angels contend for the rule over nations and
kingdoms, either to guide them in the way of God or to lead them astray from God; and
therefore the judgment upon the nations which the prophet here foretells will be a judgment
upon angels also. The kingdom of spirits has its own history running parallel to the destinies of
men. What is recorded in Gen 6 was a seduction of men by angels, and one of later occurrence
than the temptation by Satan in paradise; and the seduction of nations and kingdoms by the
host of heaven, which is here presupposed by the prophecy of Isaiah, is later than either.
7. PULPIT, “In that day. About that time—in connection with the series of events just related. The Lord
shall punish the host of the high ones. It is generally allowed that these high ones, set m contrast as
they are with the "kings of the earth," must belong to the class of supramundane intelligences, spiritual
beings of a high order. Some have inclined to identify them with the "patron-spirits of nations," spoken of
by Daniel (Dan_10:13, Dan_10:20, Dan_10:21); but those "patron-spirits" are among the elect and
unfallen angels; they protect nations, but do not lead them into sin or wickedness; they have no need to
be "visited," and will certainly not be "shut up in prison" with the wicked kings of the earth. The spirits here
spoken of must belong to the class of fallen spirits—they must be included among those "principalities
and powers," of whom St. Paul speaks (Eph_6:12), whom he calls "the rulers of the darkness of this
world," and to whom he ascribes "spiritual wickedness in high places." The punishment of such spirits is,
perhaps, shadowed forth in the eighty-second psalm; it was distinctly taught in the Book of Enoch; and it
is glanced at by St. Jude in his Epistle (Jud_1:6). And the kings. Kings, especially kings in the Oriental
sense, have an enormous influence over the nations which they govern, and therefore a heavy
responsibility. The kings of the nations are viewed here as having brought about the general corruption
and wickedness which has necessitated the destruction of the earth.
7B. PULPIT, “A sorer punishment reserved for the authors and instigators of evil than for others.
The kings of the earth to a large extent lead their subjects into sin. Jeroboam, the son of Nebat, by the
setting up of the golden calves at Dan and Bethel, "made Israel to sin," and was the original and main
cause of that lapse into idolatry which brought down destruction upon the Israelite nation. Ahab, by his

marriage with Jezebel, and introduction of the Baal-worship, intensified the evil, and hastened the final
overthrow. Manasseh "seduced Judah to do more evil than did the nations whom the Lord destroyed
before the children of Israel" (2Ki_21:9), and brought upon Judah a fate similar to that which had befallen
the sister kingdom (2Ki_24:3, 2Ki_24:4). The blood-thirstiness and cruelty of the heathen nations were
encouraged by their kings, who were forever engaging in unjust wars, and looking for success to the
terror they inspired by the fierceness of their soldiers, who were instructed to be savage and unsparing.
Hence, when the day of reckoning came, it was just that the kings should be reserved for special
retribution, and punished with special severity. We must not too closely press the details of the
prophetical announcement. "The pit," "the prison," are wonted phrases in the imagery of Divine retributive
justice. What is intended to be taught is that exact justice will be meted out; wherever lies the main guilt of
the evil done under the sun, there will be the main severity of punishment. Where kings have been in
fault, kings will suffer; where nobles and prime ministers, on them will fall the heaviest woe; where leaders
sprung from the ranks, theirs will be the sorest suffering. "God is not mocked." God will know who are the
really guilty ones, and will execute his special vengeance upon them, however exalted they be. Nor will
he spare the instigators of evil who belong to the spiritual world. Fallen spirits are ever tempting men to
sin, suggesting lines of sin, egging their victims on, aiding them so far as they are permitted, and
conducting them to depths of sin and wickedness whereof they would have had no conception had they
been left to themselves. It is just that these spirits, who are the primary movers in the widespread
conspiracy of crime, should suffer the most. St. Jude tells us of those evil angels who are "reserved in
everlasting chains under darkness unto the judgment of the great day" (Jud Jud_1:6). St. John saw in the
Apocalyptic vision that "the devil who deceived the nations" was at length "cast into the lake of fire and
brimstone, where the beast and the false prophet are," and was "tormented day and night forever and
ever" (Rev_20:10). These, too, have their deserts. Inexorable justice requires for so much sin so much
suffering. The law is absolute, imperative, universal. And the whole redounds to the honor and glory of
the great Ruler of the universe. "For we are unto God a sweet savor of Christ in them that are saved, and
in them that perish: to the one we are the savor of death unto death; and to the other we are the savor of
life unto life" (2Co_2:15, 2Co_2:16). The thought is overwhelming, and the apostle with reason exclaims,
"And who is sufficient for these things?"
8. CALVIN, “21.And it shall come to pass. This passage has tortured the minds of many
commentators, and various interpretations have been offered by various writers. Some think that this
relates to the sun and the stars, and others, that it relates to the devils, who will be punished along with
the wicked. Others refer it to the Jews, on whom God had bestowed a remarkable privilege. But I cannot
adopt any of those interpretations. (132) The simple and genuine meaning, therefore, appears to me to be,
that no power will be so high as to be exempted from those scourges of God; and though they raise

themselves above the clouds, yet the hand of God will reach them; as it is said in the Psalm,
“ shall I go from thy Spirit? and whither shall I flee from thy face? If I ascend into heaven, thou art there; if
I take the wings of the morning, and dwell in the uttermost parts of the sea, there also shall thy hand
pursue me.” Psa_139:7.
Jehovah will visit upon the army on high. (133) This is a metaphor by which he denotes kings and princes,
who shine and sparkle in the world like stars; and he afterwards explains this metaphor in direct
language, by adding upon the kings of the earth; for I do not think that they ought to be separated, as if he
were speaking of different subjects, but that there is a repetition of the same statement, so that the latter
clause explains the former. But perhaps it will be thought preferable to explain it thus: “ will visit on the
kingdoms of the earth,” even on those things which appear to surpass the rank of men; for some things
rise so much above others, that they appear as if they did not belong to the ordinary rank. The
word visit must relate to punishment, as even the context shews plainly enough.
22
They will be herded together
like prisoners bound in a dungeon;
they will be shut up in prison
and be punished[a]
after many days.
1.BARNES, “And they shall be gathered together - That is, those who occupy posts of
honor and influence in the ecclesiastical and civil polity of the land. “As prisoners.” Margin, as in
the Hebrew, ‘With the gathering of prisoners.’ The reference is to the custom of collecting
captives taken in war, and chaining them together by the hands and feet, and thrusting them in
large companies into a prison.
In the pit - Margin, ‘Dungeon.’ The sense is, that he rulers of the land should be made
captive, and treated as prisoners of war. This was undoubtedly true in the captivity under
Nebuchadnezzar. The people were assembled; were regarded as captives; and were conveyed
together to a distant land.
And shall be shut up in the prison - Probably this is not intended to be taken literally,
but to denote that they would be as secure as if they were shut up in prison. Their prison-house
would be Babylon, where they were enclosed as in a prison seventy years.

And after many days - If this refers, as I have supposed, to the captivity at Babylon, then
these ‘many days’ refer to the period of seventy years.
Shall they be visited - Margin, ‘Found wanting.’ The word used here (‫פקד‬ paqad) may be
used either in a good or bad sense, either to visit for the purpose of reviewing, numbering, or
aiding; or to visit for the purpose of punishing. It is probably, in the Scriptures, most frequently
used in the latter sense (see 1Sa_15:2; Job_31:14; Job_35:15; Psa_89:33; Isa_26:14; Jer_9:24).
But it is often used in the sense of taking account of, reviewing, or mustering as a military host
(see Num_1:44; Num_3:39; 1Ki_20:15; Isa_13:4). In this place it may be taken in either of these
senses, as may be best supposed to suit the connection. To me it seems that the connection
seems to require the idea of a visitation for the purpose of relief or of deliverance; and to refer to
the fact that at the end of that time there would be a reviewing, a mustering, an enrollment of
those who should have been carried away to their distant prison-house, to ascertain how many
remained, and to marshal them for their return to the land of their fathers (see the books of Ezra
and Nehemiah). The word here used has sometimes the sense expressed in the margin, ‘found
wanting’ (compare 1Sa_20:6; 1Sa_25:15; Isa_38:10); but such a sense does not suit the
connection here. I regard the verse as an indication of future mercy and deliverance. They would
be thrown into prison, and treated as captives of war; but after a long time they would be visited
by the Great Deliverer of their nation, their covenant-keeping God, and reconducted to the land
of their fathers.
2. PULPIT, “In the pit; literally, in a dungeon. Mr. Cheyne suggests that sheol, or "hell," is meant; but
the context points to some narrower confinement. In the prison; rather, in prison. After many days. In
the Revelation (Rev_20:2) Satan is bound "a thousand years;" i.e. an indefinite term. The imprisonment of
the present passage is scarcely the same, but it is analogous. God's purposes require sometimes long
periods of inaction. Shall they be visited; or, published. The word is the same as that translated "punish"
in verse 21. "Visiting" for good is scarcely to be thought of.
3. GILL, “And they shall be gathered together,.... First to the battle of the great day of
God Almighty at Armageddon, Rev_16:14 and there being overcome and taken, they shall be
gathered together
as prisoners are gathered in the pit, and shall be shut up in the prison; in the prison
or the grave, and in hell; as captives are, till such time as something is determined and ordered
what to be done with them:
and after many days shall they be visited; or punished, that is, after the thousand years
are ended, when the wicked dead will be all raised; after the battle of Gog and Magog, when
Satan, the beast, and false prophet, and all their adherents, shall be cast into the lake which
burns with fire and brimstone, Rev_19:20.
4. HENRY, “It is particularly foretold (Isa_24:22) that they shall be gathered together as
prisoners, convicted condemned prisoners, are gathered in the pit, or dungeon, and there they
shall be shut up under close confinement. The kings and high ones, who took all possible liberty
themselves, and took a pride and pleasure in shutting up others, shall now be themselves shut
up. Let not the free man glory in his freedom, any more than the strong man in his strength, for
he knows not what restraints he is reserved for. But after many days they shall be visited,

either, [1.] They shall be visited in wrath; it is the same word, in another form, that is used
(Isa_24:21), the Lord shall punish them; they shall be reserved to the day of execution, as
condemned prisoners are, and as fallen angels are reserved in chains of darkness to the
judgment of the great day, Jud_1:6. Let this account for the delays of divine vengeance;
sentence is not executed speedily, because execution-day has not yet come, and perhaps will not
come till after many days; but it is certain that the wicked is reserved for the day of destruction,
and is therefore preserved in the mean time, but shall be brought forth to the day of wrath,
Job_21:30. Let us therefore judge nothing before the time. [2.] They shall be visited in mercy,
and be discharged from their imprisonment, and shall again obtain, if not their dignity, yet their
liberty. Nebuchadnezzar, in his conquests, made many kings and princes his captives, and kept
them in the dungeon in Babylon, and, among the rest, Jehoiachin King of Judah; but after many
days, when Nebuchadnezzar's head was laid, his son visited them, and granted (as should seem)
some reviving to them all in their bondage; for it is made an instance of his particular kindness
to Jehoiachin that he set his throne above the throne of the rest of the kings that were with him,
Jer_52:32. If we apply this to the general state of mankind, it imports a revolution of conditions;
those that were high are punished, those that were punished are relieved, after many days, that
none in this world may be secure though their condition be ever so prosperous, nor any despair
though their condition be ever so deplorable.
5. JAMISON, “in the pit — rather, “for the pit” [Horsley]. “In the dungeon” [Maurer].
Image from captives thrust together into a dungeon.
prison — that is, as in a prison. This sheds light on the disputed passage, 1Pe_3:19, where
also the prison is figurative: The “shutting up” of the Jews in Jerusalem under Nebuchadnezzar,
and again under Titus, was to be followed by a visitation of mercy “after many days” - seventy
years in the case of the former - the time is not yet elapsed in the case of the latter. Horsley takes
“visited” in a bad sense, namely, in wrath, as in Isa_26:14; compare Isa_29:6; the punishment
being the heavier in the fact of the delay. Probably a double visitation is intended, deliverance to
the elect, wrath to hardened unbelievers; as Isa_24:23 plainly contemplates judgments on
proud sinners, symbolized by the “sun” and “moon.”
6. K&D, “Isa_24:22 announces the preliminary punishment of both angelic and human
princes: 'asephah stands in the place of a gerundive, like taltelah in Isa_22:17. The connection of
the words 'asephah 'assir is exactly the same as that of taltelah gaber in Isa_22:17 : incarceration
after the manner of incarcerating prisoners; 'asaph, to gather together (Isa_10:14; Isa_33:4),
signifies here to incarcerate, just as in Gen_42:17. Both verbs are construed with ‛al, because the
thrusting is from above downwards, into the pit and prison (‛al embraces both upon or over
anything, and into it, e.g., 1Sa_31:4; Job_6:16; see Hitzig on Nah_3:12). We may see from
2Pe_2:4 and Jud_1:6 how this is to be understood. The reference is to the abyss of Hades, where
they are reserved in chains of darkness unto the judgment of the great day. According to this
parallel, yippakedu (shall be visited) ought apparently to be understood as denoting a visitation
in wrath (like Isa_29:6; Eze_38:8; compare pakad followed by an accusative in Isa_26:21, also
Isa_26:14, and Psa_59:6; niphkad, in fact, is never used to signify visitation in mercy), and
therefore as referring to the infliction of the final punishment. Hitzig, however, understands it as

relating to a visitation of mercy; and in this he is supported by Ewald, Knobel, and Luzzatto.
Gesenius, Umbreit, and others, take it to indicate a citation or summons, though without any
ground either in usage of speech or actual custom. A comparison of Isa_23:17 in its relation to
Isa_23:15
(Note: Cf., Targ., Saad., “they will come into remembrance again.”)
favours the second explanation, as being relatively the most correct; but the expression is
intentionally left ambiguous. So far as the thing itself is concerned, we have a parallel in
Rev_20:1-3 and Rev_20:7-9 : they are visited by being set free again, and commencing their old
practice once more; but only (as Isa_24:23 affirms) to lose again directly, before the glorious
and triumphant might of Jehovah, the power they have temporarily reacquired. What the
apocalyptist of the New Testament describes in detail in Rev_20:4, Rev_20:11., and Rev_21:1,
the apocalyptist of the Old Testament sees here condensed into one fact, viz., the enthroning of
Jehovah and His people in a new Jerusalem, at which the silvery white moon (lebanah) turns
red, and the glowing sun (chammah) turns pale; the two great lights of heaven becoming
(according to a Jewish expression) “like a lamp at noonday” in the presence of such glory. Of the
many parallels to Isa_24:23 which we meet with in Isaiah, the most worthy of note are Isa_11:10
to the concluding clause, “and before His elders is glory” (also Isa_4:5), and Isa_1:26 (cf.,
Isa_3:14), with reference to the use of the word zekenim (elders). Other parallels are Isa_30:26,
for chammah and lebanah; Isa_1:29, for chapher and bosh; Isa_33:22, for malak; Isa_10:12, for
“Mount Zion and Jerusalem.” We have already spoken at Isa_1:16 of the word neged (Arab.
Ne'gd, from nagad, njd, to be exalted; vid., opp. Arab. gar, to be pressed down, to sink), as applied
to that which stands out prominently and clearly before one's eyes. According to Hofmann
(Schriftbeweis, i. 320-1), the elders here, like the twenty-four presbuteroi of the Apocalypse, are
the sacred spirits, forming the council of God, to which He makes known His will concerning the
world, before it is executed by His attendant spirits the angels. But as we find counsellors
promised to the Israel of the new Jerusalem in Isa_1:26, in contrast with the bad ze
kenim
(elders) which it then possessed (Isa_3:14), such as it had at the glorious commencement of its
history; and as the passage before us says essentially the same with regard to the zekenim as we
find in Isa_4:5 with regard to the festal meetings of Israel (vid., Isa_30:20 and Isa_32:1); and
still further, as Rev_20:4 (cf., Mat_19:28) is a more appropriate parallel to the passage before us
than Rev_4:4, we may assume with certainty, at least with regard to this passage, and without
needing to come to any decision concerning Rev_4:4, that the ze
kenim here are not angels, but
human elders after God's own heart. These elders, being admitted into the immediate presence
of God, and reigning together with Him, have nothing but glory in front of them, and they
themselves reflect that glory.
7.CALVIN, “22.And they shall be gathered together, and shall be shut up in prison. He continues his
subject in the beginning of the verse. The mode of expression is metaphorical; for they were not all
captives, but God reduced them to servitude, as if a man held in his hand the enemies whom he
subdued. He therefore brings forward God as a conqueror, who shuts up enemies in prison, as captives
are commonly shut up. We know that men, as it were, flee from God, and despise him, so long as he

spares them, and exercises any forbearance towards them; and on this account also he threatens that
they shall be thrown into prison in large masses, that they may not solace themselves with their
multitude.
Afterwards they shall be visited. When he adds that after a time “ shall be visited,” it is not simply a
promise, but includes also a threatening to this effect, “ formerly by their obstinacy they mocked God, and
excessively prolonged the time of sinning, so God will punish without making haste, till at length, though
late, they acknowledge the cause of their distresses.” Thus earthly judges frequently do not deign to
admit into their presence the malefactors who have offended them, but plunge them into darkness and
filth, and gradually wear them out, in order to subdue their obstinacy. Again, as there are two ways in
which God visits the world, either when he punishes the wicked, or when he shews to the elect the tokens
of a Father’ kindness, the word visit here signifies “ look upon;” and thus the Prophet softens the
harshness of the threatening. It was necessary that the hearts of the godly should be supported amidst
these distresses, that they might not faint; and on their account, therefore, after various threatenings, the
prophets are wont to add consolations. As these statements tended to support believers, they were
undoubtedly addressed to the Jews, among whom chiefly faith was found, or rather, there was none to be
seen anywhere else.
After many days. This also deserves attention. It was intended to try the faith of the godly; (134) for we are
hasty in our desires, and would wish that God should immediately perform his promises: we complain that
he is slow, and we cannot brook any delay. It is therefore our duty to wait patiently for that mercy; and no
delay, however long, should make us lose heart. Yet it ought also to be observed, that this does not refer
to all; for, as we saw a little before, God had determined to save but a small remnant; and this ought to
quicken us the more, that, being humbled by slow and long-continued punishments, we may meet God
who visits us.
23
The moon will be dismayed,
the sun ashamed;
for the LORD Almighty will reign
on Mount Zion and in Jerusalem,
and before its elders—with great glory.

1.BARNES, “Then the moon shall be confounded - The heavenly bodies are often
employed in the sacred writings to denote the princes and kings of the earth. These expressions
are not to be pressed ad unguem as if the sun denoted one thing and the moon another; but they
are general poetic expressions designed to represent rulers, princes, and magistrates of all kinds
(compare Eze_32:7; Joe_2:30-31).
Shall be confounded - Shall be covered with shame. That is, shall appear to shine with
diminished beauty, as if it were ashamed in the superior glory that would shine around it. The
sense is, that when the people should be returned to their land, the theocracy would be restored,
and the magnificence of the kings and other civil rulers would be dimmed in the superior
splendor of the reign of God. Probably there is reference here to the time when Yahweh would
reign in Jerusalem through, or by means of, the messiah.
In Mount Zion - (see the note at Isa_1:8). This would take place subsequently to the
captivity, and pre-eminently under the reign of the messiah.
And before his ancients - That is, before the elders of the people; in the presence of those
entrusted with authority and rule.
Gloriously - He would reign gloriously when his laws should be respected and obeyed; when
his character as King and Ruler should be developed; and when, under his scepter, his kingdom
should be augmented and extended. On this glad prospect the eye of the prophet was fixed; and
this was the bright and splendid object in the ‘vision’ that served to relieve the darkness that was
coming upon the nation. Present calamities may be borne, with the hope that Yahweh will reign
more gloriously hereafter; and when the effect of all shall be such as to exalt Yahweh in the view
of the nations. It may be added that when Yahweh, by the Messiah, shall reign over all the earth,
all the glory of princes and monarchs shall be dimmed; the celebrity of their wisdom and power
and plans shall be obscured in the superior splendor of the wisdom of God, in reigning through
his Son over the human race. Come that blessed day; and speedily let the glory of the moon be
confounded, and the sun be ashamed, and all inferior magnificence t fade away before the
splendor of the Sun of righteousness!
2. CLARKE, “Before his ancients gloriously - In the sigt of their olde men he schal ben
glorified. Old MS. Bible.
“The figurative language of the prophets is taken from the analogy between the
world natural and an empire or kingdom considered as a world politic.
Accordingly the whole world natural, consisting of heaven and earth, signifies the
whole world politic, consisting of thrones and people; or so much of it as is
considered in prophecy: and the things in that world signify the analogous things
in this. For the heavens and the things thereto signify thrones and dignities, and
those who enjoy them; and the earth with the things thereon, the inferior people;
and the lowest parts of the earth, called hades or hell, the lowest or most
miserable part of them. Great earthquakes, and the shaking of heaven and earth,
are put for the shaking of kingdoms, so as to distract and overthrow them; the
creating a new heaven and earth, and the passing away of an old one, or the
beginning and end of a world, for the rise and ruin of a body politic signified
thereby. The sun, for the whole species and race of kings, in the kingdoms of the
world politic; the moon, for the body of the common people, considered as the

king’s wife; the stars, for subordinate princes and great men; or for bishops and
rulers of the people of God, when the sun is Christ: setting of the sun, moon, and
stars. darkening the sun, Turning the moon into blood and falling of the stars, for
the ceasing of a kingdom.” Sir 1. Newton’s Observations on the Prophecies, Part
I., chap. 2.
These observations are of great consequence and use, in explaining the phraseology of the
prophets.
3. GILL, “Then the moon shall be confounded, and the sun ashamed,.... Either
literally understood; and the meaning is, that they shall be darkened, their light being eclipsed
by the superior light of Christ, the sun of righteousness; see Mat_24:29 the New Jerusalem
church state, which is referred to, will have no need of the light of the sun, or of the moon, Christ
being the light thereof, Rev_21:23 figuratively it may be interpreted of the kings and great men
of the earth, as Aben Ezra; whose glory will be outshone by the transcendent lustre and glory of
Christ, the King of saints. The Targum paraphrases it of idolaters thus,
"and they shall be confounded that worship the moon, and they shall be ashamed that worship
the sun;''
perhaps this may have reference to the fourth vial, which shall be poured out upon the pope and
his clergy, Rev_16:8,
when the Lord of hosts shall reign in Mount Zion, and in Jerusalem; who is no other
than the Lord Jesus Christ, the true Jehovah, the Lord of hosts or armies, of the sun, moon, and
stars, the host of heaven, and of the heavenly host of angels, and of men on earth; who was King
from eternity, and reigned during the Old Testament dispensation; came a King into this world,
though his kingdom was not of it, nor was with observation: upon his ascension to heaven was
made and declared Lord and Christ; and now rules in the hearts of his people by his Spirit and
grace, and whose spiritual reign will more manifestly appear in the latter day; but here it is to be
understood of his reign on earth, which will be personal, visible, and glorious, and in a different
manner from what it now is, when he will be King over all the earth. Zion and Jerusalem, where
he will reign, may be literally understood as the chief place of his residence during this state, the
spot of ground where he was most despised and ill treated; see Zec_14:4 or mystically, the
church in the New Jerusalem state, Rev_21:2 here he will reign,
and before his ancients gloriously: or, "in glory"; in his own glory, both as God and as man,
and Mediator; and in his Father's glory, and in the glory of his holy angels, in which he will come
and appear; and therefore his appearing is called a glorious one, Luk_9:26, Tit_2:13 and this
"before his ancients", the ancient patriarchs both before the flood, as Adam, Abel, &c. and after
the flood, as Abraham, Isaac, Jacob, and others; the old Jewish church, the prophets and saints
of the Old Testament dispensation; the apostles and elders of the Gospel churches under the
New; the four and twenty elders, the representatives of the Gospel churches, so often spoken of
in the book of the Revelation; very probably with reference to this text; and all the saints, in all
ages, who will now be raised from the dead, and live and reign with him; these are his ancients,
who are loved with an everlasting love, chosen in him before the foundation of the world, with
whom a covenant was made in him, and grace given to them in him, before the world began; in
the midst and presence of these he will reign, and they shall behold his glory; yea, these shall
appear in glory; for so the words may be construed, "before his ancients", who are "glory", or "in

glory" (b); for they shall appear with him in glory, both in soul and body, having the glory of God
upon them, Col_3:4.
4. HENRY, “Glory to God in all this, Isa_24:23. When all this comes to pass, when the proud
enemies of God's church are humbled and brought down, (1.) Then it shall appear, beyond
contradiction, that the Lord reigns, which is always true, but not always alike evident. When the
kings of the earth are punished for their tyranny and oppression, then it is proclaimed and
proved to all the world that God is King of kings - King above them, by whom they are
accountable - that he reigns as Lord of hosts, of all hosts, of their hosts, - that he reigns in Mount
Zion, and in Jerusalem, in his church, for the honour and welfare of that, pursuant to the
promises on which that is founded, reigns in his word and ordinances, - that he reigns before his
ancients, before all his saints, especially before his ministers, the elders of his church, who have
their eye upon all the out-goings of his power and providence, and, in all these events, observe
his hand. God's ancients, the old disciples, the experienced Christians, that have often, when
they have been perplexed, gone into the sanctuary of God in Zion and Jerusalem, and
acquainted themselves with his manifestations of himself there, shall see more than others of
God's dominion and sovereignty in these operations of his providence. (2.) Then it shall appear,
beyond comparison, that he reigns gloriously, in such brightness and lustre that the moon shall
be confounded and the sun ashamed, as the smaller lights are eclipsed and extinguished by the
greater. Great men, who thought themselves to have as bright a lustre and as vast a dominion as
the sun and moon, shall be ashamed when God appears above them, much more when he
appears against them. Then shall their faces be filled with shame, that they may seek God's
name. The eastern nations worshipped the sun and moon; but, when God shall appear so
gloriously for his people against his and their enemies, all these pretended deities shall be
ashamed that ever they received the homage of their deluded worshippers. The glory of the
Creator infinitely outshines the glory of the brightest creatures. In the great day, when the Judge
of heaven and earth shall shine forth in his glory, the sun shall by his transcendent lustre be
turned into darkness and the moon into blood.
5. JAMISON, “(Jer_3:17). Still future: of which Jesus’ triumphal entry into Jerusalem
amidst hosannas was a pledge.
his ancients — the elders of His people; or in general, His ancient people, the Jews. After the
overthrow of the world kingdoms. Jehovah’s shall be set up with a splendor exceeding the light
of the sun and moon under the previous order of things (Isa_60:19, Isa_60:20).
6. PULPIT, “The moon shall be confounded, and the sun ashamed. Some interpret this in the light
of Joe_2:31; Joe_3:15; Mat_24:29; Rev_6:12, as pointing to that physical change, real or phenomenal, in
the shining of the sun and moon, which is to be one of the antecedent signs of Christ's coming at the last
day. But the expressions used suggest rather a contrast between the dazzling splendor of Christ's actual
appearance and the normal brightness of sunlight and moonlight. The greater and lesser lights will "pale
their ineffectual fires" before the incomparable brightness of the "Sun of Righteousness" (Mal_4:2). When
the Lord of hosts shall reign in Mount Zion, and in Jerusalem. The spiritual Zion and the heavenly
Jerusalem can alone be meant, since the earth is no more (verse 20). (On these, see Rev_21:1-

27; Rev_22:1-21.) Before his ancients; or,his elders. Four and twenty elders, clothed in white raiment,
with crowns of gold upon their heads, are represented in the Apocalypse as sitting round about the throne
of God perpetually (Rev_4:4), and worshipping God and the Lamb (Rev_4:10; Rev_5:8, Rev_5:14).
7.CALVIN, “23.The moon shall be confounded. Many commentators think that the Prophet waxes still
more wroth against the Jews, so far as to say, that the sun and moon and stars are ashamed of their
unbelief, and that not only men, but creatures devoid of speech, will abhor them; but this appears to be
far removed from the meaning and design of the Prophet. I have no doubt that he continues to give the
consolation which he had glanced at in the former verse; “ the Lord shall visit his people, and cleanse the
Church from its defilement, he will establish a kingdom so illustrious that it will darken the sun and stars
by its brightness.” This mode of expression is frequently employed by the prophets, and we have formerly
seen it. Since, therefore, God will establish your kingdom on Mount Zion, so great will be its splendor in
the restoration of the people, that those things which dazzle the eyes of men, will be dark in comparison
of it; and, for the purpose of expressing this, he has mentioned those objects which surpass all others in
brightness.
When the Lord of hosts shall reign in Mount Zion. Some think that the word reign denotes God’
vengeance; but this is inaccurate, for although the Lord is said to reign when he discharges the office of a
Judge, yet the complex phrase, “ reign of God in Mount Zion,” always denotes mercy and salvation. He
speaks of the restoration of the Church, and hence it follows, that it is only in Christ that those things are
fulfilled.
And before his elders glory. By expressly mentioning the “” he employs a figure of speech frequently used
in Scripture, by which the chief part of the Church is taken for the whole body of it. And yet it is not without
a special design that he denotes, by the term “” not only the priests, but other governors who preside over
discipline and morals, and by whose moderation and prudence others ought to be guided. Under their
name he includes the whole nation, not only because they represent the whole body, and because the
common people are in some measure concealed under their shadow, but likewise that believers may
entertain hope of future restoration; for otherwise it would have been of little or no avail that a scattered
multitude should be left like a mutilated body or a confused mass. Not without good reason did he use the
phrase, “ before his elders,” that the Jews might know that the power of God would be visibly and
strikingly displayed; not that it can be perceived by the bodily senses, but by faith. He reigns in such a
manner, that we feel that he is present with us; and if we did not comprehend this, it would yield us no
consolation.

Glory. (135) Instead of “” some read “” and others, “” I prefer to take it simply as a substantive, though
there is little difference in the meaning. He shews how great will be the splendor and glory of God, when
the kingdom of Christ shall be established, because all that is brilliant must be obscured, and the glory of
Christ alone must hold a high and prominent place. Hence it follows, that then only does God receive his
just rights, and the honor due to him, when all creatures are placed in subjection, and he alone shines
before our eyes.
Footnotes:
a. Isaiah 24:22 Or released
New International Version (NIV)
Holy Bible, New International Version®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica,
Inc.®Used by permission. All rights reserved worldwide.

Isaiah 24 commentary

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Isaiah 24 commentary