Isaiah 24:1–23

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. II. It is God that brings all these calamities upon the earth. The Lord that made the earth, and made it fruitful and beautiful, for the service and comfort of man, now makes it empty and waste (Isa 24:1), for its Creator is and will be its Judge; he has an incontestable right to pass sentence upon it and an irresistible power to execute that sentence. It is the Lord that has spoken this word, and he will do the work (Isa 24:3); it is his curse that has devoured the earth (Isa 24:6), the general curse which sin brought upon the ground for man's sake (Gen 3:17), and all the particular curses which families and countries bring upon themselves by their enormous wickedness. See the power of God's curse, how it makes all empty and lays all waste; those whom he curses are cursed indeed. III. Persons of all ranks and conditions shall share in these calamities (Isa 24:2): It shall be as with the people, so with the priest, etc. This is true of many of the common calamities of human life; all are subject to the same diseases of body, sorrows of mind, afflictions in relations, and the like. There is one event to those of very different stations; time and chance happen to them all. 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 rank smart first by famine; but those of the higher rank go first into captivity, while the poor of the land are left. It shall be all alike, 1. With high and low: As with the people, so with the priest, or prince. The dignity of magistrates and ministers, and the respect and reverence due to both, shall not secure them. The faces of elders are not honoured, Lam 5:12. The priests had been as corrupt and wicked as the people; and, if their character served not to restrain them from sin, how can they expect it should serve to secure them from judgments? In both it is like people, like priest, Hos 4:8, Hos 4:9. 2. With bond and free: As with the servant, so with his master; as with the maid, so with her mistress. They have all corrupted their way, and therefore will all be made miserable when the earth is made waste. 3. With rich and poor. Those that have money before-hand, that are purchasing, and letting out money to interest, will fare no better than those that are so impoverished that they are forced to sell their estates and take up money at interest. There are judgments short of the great day of judgment in which rich and poor meet together. 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 set upon a level with them. The rich man's wealth is his strong city in his own conceit; but it does not always prove so. IV. 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. V. 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. VI. 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 repa…

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 "the 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 "the 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 "World" to the Egyptians, Assyrians, Moabites, Tyrians, and such like; as if he had said, "Hitherto 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, The Lord will overturn and strip the face of the earth of all its ornaments.'" And maketh it bare. [121] Some translate vlqh, (bOlEkach,) he uncovereth the earth, that the enemies may have free entrance into it. But I choose rather to translate it, "he maketh bare the earth," because the earth is said to be "covered," when it is inhabited by a great multitude of men, and when it abounds in fruits and flocks; and it is said to be "uncovered" or "laid 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.

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. II. 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. III. 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.

These verses, as those before, plainly speak, I. Comfort to saints. They may be driven, by the common calamities of the places where they live, into the uttermost parts of the earth, or perhaps they are forced thither for their religion; but there they are singing, not sighing. Thence have we heard songs, and it is a comfort to us to hear them, to hear that good people carry their religion along with them even to the most distant regions, to hear that God visits them there and gives encouragement to hope that he will gather them thence, Deu 30:4. And this is their song, even glory to the righteous: the word is singular, and may refer to the righteous God, who is just in all he has brought upon us. This is glorifying the Lord in the fires. Or the meaning may be, "These songs redound to the glory or beauty of the righteous that sing them." We do the greatest honour imaginable to ourselves when we employ ourselves in honouring and glorifying God. This may have reference to the sending of the gospel to the uttermost parts of the earth, as far as this island of ours, in the days of the Messiah, the glad tidings of which are echoed back in songs heard thence, from churches planted there, even glory to the righteous God, agreeing with the angels' song, Glory be to God in the highest, and glory to all righteous men; for the work of redemption was ordained before the world for our glory. II. Terror to sinners. The prophet, having comforted himself and others with the prospect of a saved remnant, returns to lament the miseries he saw breaking in like a mighty torrent upon the earth: "But I said, My leanness! my leanness! woe unto me! The very thought of it frets me, and makes me lean," Isa 24:16. He foresees, 1. The prevalency of sin, that iniquity should abound (Isa 24:16): The treacherous dealers have dealt treacherously; this is itself a judgment, and that which provokes God to bring other judgments. (1.) Men are false to one another; there is no faith in man, but a universal dishonesty. Truth, that sacred bond of society, has departed, and there is nothing but treachery in men's dealings. See Jer 9:1, Jer 9:2. (2.) They are all false to their God; as to him, and their covenant with him, the children of men are all treacherous dealers, and have dealt very treacherously with their God, in departing from their allegiance to him. This is the original, and this the aggravation, of the sin of the world; and, when men have been false to their God, how should they be true to any other? 2. The prevalency of wrath and judgment for that sin. (2.) The inhabitants of the earth will be pursued from time to time, from place to place, by one mischief or other (Isa 24:17, Isa 24:18): Fear, and the pit, and the snare (fear of the pit and the snare) are upon them wherever they are; for the sons of men know not what evil they may suddenly be snared in, Ecc 9:12. These three words seem to be chosen for the sake of an elegant paranomasia, or, as we now scornfully call it, a jungle of words: Pachad, and Pachath, and Pach; but the meaning is plain (Isa 24:18), that evil pursues sinners (Pro 13:21), that the curse shall overtake the disobedient (Deu 28:15), that those who are secure because they have escaped one judgment know not how soon another may arrest them. What this prophet threatens all the inhabitants of the earth with another makes part of the judgment of Moab, Jer 48:43, Jer 48:44. But it is a common instance of the calamitous state of human life that when we seek to avoid one mischief we fall into a worse, and that the end of one trouble is often the beginning of another; so that we are least safe when we are most secure. (2.) The earth itself will be shaken to pieces. It will be literally so at last, when all the works therein shall be burnt up; and it is often figuratively so before that period. The windows from on high are open to pour down wrath, as in the universal deluge. Upon the wicked God shall rain snares (Psa 11:6); and, the fountains of the great deep being broken up, the foundations of the earth do shake of course, the frame of nature is unhinged, and all is in confusion. See how elegantly this is expressed (Isa 24:19, Isa 24:20): The earth is utterly broken down; it is clean dissolved; it is moved exceedingly, moved out of its place. God shakes heaven and earth, Hag 2:6. See the misery of those who lay up their treasure in the things of the earth and mind those things; they place their confidence in that which will shortly be utterly broken down and dissolved. The earth shall reel to and fro like a drunkard; so unsteady, so uncertain, are all the motions of these things. Worldly men dwell in it as in a palace, as in a castle, as in an impregnable tower; but it shall be removed like a cottage, so easily, so suddenly, and with so little loss to the great landlord. The pulling down of the earth will be but like the pulling down of a cottage, which the country is willing to be rid of, because it does but harbour beggars; and therefore no care is taken to rebuild it: It shall fall, and not rise again; but there shall be new heavens and a new earth, in which shall dwell nothing but righteousness. But what is it that shakes the earth thus and sinks it? It is the transgression thereof that shall be heavy upon it. Note, Sin is a burden to the whole creation; it is a heavy burden, a burden under which it groans now and will sink at last. Sin is the ruin of states, and kingdoms, and families; they fall under the weight of that talent of lead, Zac 5:7, Zac 5:8. (3.) God will have a particular controversy with the kings and great men of the earth (Isa 24:21): He will punish the host of the high ones. Hosts of princes are no more before God than hosts of common men; what can a host of high ones do with their combined force when the Most High, the Lord of hosts, contends with them to abase their height, and scatter their hosts, and break all their confederacies? The high ones, that are on high, that are puffed up with their height and grandeur, that think themselves so high that they are out of the reach of any danger, God will visit upon them all their pride and cruelty, with which they have oppressed and injured their neighbours and subjects, and it shall now return upon their own heads. The kings of the earth shall now be reckoned with upon the earth, to show that verily there is a God that judges in the earth and will render to the proudest of kings according to the fruit of their doings. Let those that are trampled upon by the high ones of the earth comfort themselves with this, that though they cannot, dare not, must not, resist them, yet there is a God that will call them to an account, that will triumph over them upon their own dunghill: for the earth they are kings of is in the eye of God no better. This is general only. It is particularly foretold (Isa 24:22) that they shall be gathered together as prisoners, convicted condemned prisoners, are gathered in the pit, or dungeon, and there they shall be shut up under close confinement. The kings and high ones, who took all possible liberty themselves, and took a pride and pleasure in shutting up others, shall now be themselves shut up. Let not the free man glory in his freedom, any more than the strong man in his strength, for he knows not what restraints he is reserved for. But after many days they shall be visited, either, [1.] They shall be visited in wrath; it is the same word, in another form, that is used (Isa 24:21), the Lord shall punish them; they shall be reserved to the day of execution, as condemned prisoners are, and as fallen angels are reserved in chains of darkness to the judgment of the great day, Jde 1:6. Let this account for the delays of divine vengeance; sentence is not executed speedily, because execution-day has not yet come, and perhaps will not come till after many days; but it is certain that the wicked is reserved for the day of destruction, and is therefore preserved in the mean time, but shall be brought forth to the day of wrath, Job 21:30. Let us therefore judge nothing before the time. [2.] They shall be visited in mercy, and be discharged from their imprisonment, and shall again obtain, if not their dignity, yet their liberty. Nebuchadnezzar, in his conquests, made many kings and princes his captives, and kept them in the dungeon in Babylon, and, among the rest, Jehoiachin King of Judah; but after many days, when Nebuchadnezzar's head was laid, his son visited them, and granted (as should seem) some reviving to them all in their bondage; for it is made an instance of his particular kindness to Jehoiachin that he set his throne above the throne of the rest of the kings that were with him, Jer 52:32. If we apply this to the general state of mankind, it imports a revolution of conditions; those that were high are punished, those that were punished are relieved, after many days, that none in this world may be secure though their condition be ever so prosperous, nor any despair though their condition be ever so deplorable. 3. Glory to God in all this, Isa 24:23. When all this comes to pass, when the proud enemies of God's church are humbled and brought down, (1.) Then it shall appear, beyond contradiction, that the Lord reigns, which is always true, but not always alike evident. When the kings of the earth are punished for their tyranny and oppression, then it is proclaimed and proved to all the world that God is King of kings - King above them, by whom they are accountable - that he reigns as Lord of hosts, of all hosts, of their hosts, - that he reigns in Mount Zion, and in Jerusalem, in his church, for the honour and welfare of that, pursuant to the promises on which that is founded, reigns in his word and ordinances, - that he reigns before his ancients, before all his saints, especially before his ministers, the elders of his church, who have their eye upon all the out-goings of his power and providence, and, in all these events, observe his hand. God's ancients, the old disciples, the experienced Christians, that have often, when they have been perplexed, gone into the sanctuary of God in Zion and Jerusalem, and acquainted themselves with his manifestations of himself there, shall see more than others of God's dominion and sovereignty in these operations of his providence. (2.) Then it shall appear, beyond comparison, that he reigns gloriously, in such brightness and lustre that the moon shall be confounded and the sun ashamed, as the smaller lights are eclipsed and extinguished by the greater. Great men, who thought themselves to have as bright a lustre and as vast a dominion as the sun and moon, shall be ashamed when God appears above them, much more when he appears against them. Then shall their faces be filled with shame, that they may seek God's name. The eastern nations worshipped the sun and moon; but, when God shall appear so gloriously for his people against his and their enemies, all these pretended deities shall be ashamed that ever they received the homage of their deluded worshippers. The glory of the Creator infinitely outshines the glory of the brightest creatures. In the great day, when the Judge of heaven and earth shall shine forth in his glory, the sun shall by his transcendent lustre be turned into darkness and the moon into blood.

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 "the people" and "the priests." By a figure of speech, in which a part is taken for the whole, (sunekdochikos,) he mentions one department instead of the whole class, as is frequently done in the Scriptures; though we might take kchnym, (kOchanim,) 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.

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.

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 "lofty 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.

And the earth was deceitful. [123] Others render it "defiled" or "polluted," because knph (chanaph) means "to 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 "the earth has been consumed by a curse." Under its inhabitants. Whether tht (tahath) 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 tvrh (tOrah) is applied to "the Law," because it denotes instruction; but here, in the plural number, tvrt (tOrOth,) it denotes all the instruction that is contained in the "Law." But as the "Law" contains both commandments and promises, he adds two parts for the purpose of explanation. They have changed the ordinance. The Hebrew word chq (chOk) means "an ordinance," and on that account some think that it denotes ceremonies, and others that it denotes morals. We may render it "commandments;" 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, vryt, (berith,) by which he means a covenant and contract. This word is limited to those "contracts" by which the Lord, who adopted his people, promised that he would be their God. (Exodus 19:6; Exodus 29:45; Leviticus 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, "transgressed the laws," and "broke 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, "There is nothing about us that is sound and pure; everything is polluted and corrupted." He calls it "the covenant of eternity," or "the 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.

Therefore hath the curse devoured the earth. Some render it perjury, [124] but as 'lh (alah) signifies also a "curse," I have no doubt that here he employs it to denote a "curse," and alludes to those curses which Moses in the law threatens against wicked men and transgressors of the law, (Leviticus 26:16; Deuteronomy 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. (Genesis 3:17, 18.) 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 'sm (asham) here means "to make desolate," rather than "to forsake;" and this is apparent from the context, on which account I have translated it "are made desolate." But perhaps it will be thought preferable to take the copulative v (vau) as signifying because, and then the meaning will be, "The 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 chrv (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, "that 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.

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, "Hitherto 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.

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 "bitter" 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, "Though 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." "Strong drink shall be bitter;" that is, you shall no longer enjoy those pleasures and delights in which you have hitherto indulged.

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 "the city of vanity," either because there was no solid virtue in it, or because it was destroyed. The word thv (tOhu) 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 "the 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.

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 "in 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. "Hitherto 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 "joy 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 (ataxian) 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's 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.

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 "ruin" will be left; but the word smh (shammah) 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.

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. (Isaiah 17:5, 6.) 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 "the 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.

They shall lift up their voice. He follows out and increases the consolations which he had briefly sketched; for, having formerly (Isaiah 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, 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's 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.

Wherefore glorify Jehovah in the valleys. [127] God's benefits ought to excite us to gratitude, and we testify it by singing his praises. "What return shall we make," as David says, "for 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, "the 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. (Romans 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.

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, "In the grave who shall praise thee, O Lord? In death who shall confess to thee?" (Psalm 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. "From 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. (Psalm 76:1, 2.) Glory to the righteous. Some consider this to be spoken by all believers, as if the song were, "God is glorified on account of his righteousness." Others read the two clauses as one, "We have heard that glory is given to the righteous God." Those who think that the heralds of God's praises are called "righteous," bring out a very good sense, but do not attend to the word "Glory," or at least are constrained to render the word tsvy (tzebi) joy. [129] He makes use of the preterite, "We 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; "We shall again hear the praises of God;" for this is more than if he had said, "They 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 "righteous," on account of the "righteousness" which has been communicated to them; but God, who is the fountain of righteousness, is called "righteous," on account of what he performs. (Deuteronomy 32:4; Psalm 7:9; Psalm 11:7.) 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. (Psalm 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 rzy(razi) 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. (Ecclesiastes 8:11.) On this account the Psalmist also says, that he "entered into the sanctuary of God," that he might examine the subject in another manner than by human reason. (Psalm 73:17.) If we adopt that interpretation, the meaning will be, "Though 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, 'vy, (Oi,) 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 "fatness," so its wretched and distressed condition might be called "leanness." Here the Prophet stands forth as the representative of the whole race; and when the Lord cuts it down, he justly complains of his "leanness." 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 rz (raz,) which some translate secret, may properly be understood to denote the internal part of the body. In this way the exclamation would be, "My 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 "are without." (Revelation 22:15.) Such is also the import of those groanings, 'vy, (Oi,) 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 (apostema) 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?

Fear, and the pit, and the snare. The Prophet here discourses against the sins of the people. Formerly he declared that not only one nation, but very many and very distant nations, would have abundant grounds of thanksgiving. He now passes to another doctrine; for I think that these words ought to be separated from what goes before, because Isaiah again threatens the wicked, that they may know that amidst the highest prosperity of the Church they will be miserable. For the sake of cherishing their indifference, wicked men are accustomed rashly to apply the promises of God to themselves, though they do not at all belong to them; and therefore the prophets usually mingle threatenings with them. It is also possible that Isaiah delivered this discourse separately from the rest, and on a different occasion; for neither the prophets themselves nor other learned men divided the chapters. We have often seen different subjects joined together, and others divided which ought to have been joined, which was undoubtedly done through ignorance. However that may be, the Prophet returns to the wicked, and threatens against them severe and dreadful judgment. This description of "fear, the pit, and the snare," is intended to touch the feelings; for if he had said, in a single word, that destruction awaits the wicked, they would not have been greatly moved. But there is room for doubting if he addresses the Jews alone. For my own part, I should not be much inclined to dispute about this matter; but I think it is more probable that these threatenings related also to other nations, and even to the whole world, of which he had formally prophesied. O inhabitant of the earth. By "the world" we understand those countries which were known to the Jews, as we have already explained. The meaning is, "Thou art pressed by afflictions so diversified, that thou hast no means of escape." Amos gives a similar description: "He who shall flee through dread of a lion shall meet a bear; and if he go into the house, when he leaneth on a wall, a serpent shall bite him." (Amos 5:19.) Isaiah formerly said that lions would be sent against the Moabites who had escaped from the battle. (Isaiah 15:9.) God has an endless variety of scourges for punishing the wicked. It is as if he had said, "Know that you cannot escape the hand of God; for he has various methods by which he takes vengeance on their crimes, and thus overtakes those who had hoped to escape by a variety of contrivances. He who escapes from the battle shall be tormented with hunger; and when he is freed from hunger, he will meet some other calamity, as if nets had been laid on all sides to ensnare you." For the windows from on high are open, and the foundations of the earth are shaken. This argument confirms what had been already said, that it is impossible for them to escape the vengeance of God, who has prepared for it a free course in heaven and in earth, from the utmost height of heaven down to the depths of the earth. Some think that he alludes (Genesis 7:11) to the deluge; but, in my opinion, the meaning is simpler, that the wrath of God will be revealed above and below; as if he had said, "The Lord will arm heaven and earth to execute his vengeance against men, that wherever they turn their eyes, they may behold nothing but destruction."

By breaking down is the earth broken down. He heightens his description of punishments by using various modes of expression. A little afterwards he will point out the cause of this "shaking," which is, that men by their sins had drawn down on themselves such destruction. He now declares that this evil is incurable. We have formerly said that the Prophet explains the same thing in various ways, and for the purpose of striking and arousing those minds which are naturally very sluggish; for there is in the flesh a carelessness which produces contempt of God, and we have too much experience of it both in ourselves and in others. In order, therefore, that the prophets might arouse those who were careless and asleep in their vices, they adorn their style; not because they cared about being thought eloquent, but that they might make their hearers more attentive, and sting them to the quick. Hence the allusions of which these verses are full; hence the brilliant metaphors in the style; hence the threatenings and terrors announced in various ways; the object of all is, that careless men may be aroused. Now, this doctrine ought to be limited to the wicked; not because the godly are exempted from those evils, for they are afflicted as well as other men; but because, when the godly betake themselves to God, and rely wholly upon him, they are not shaken in this manner, and remain firm and steadfast against every assault; while wicked men, who despised the judgments of God, and took unbounded liberties in transgression, are terrified and alarmed, and never find rest.

And shall be removed like a tent. This does not mean that any change will take place in the position of the earth; but these words, as we have already said, must be referred to men; as if he had said, that there would be no kingly power and no regular government. In short, he intended to describe those changes which he had spoken of in the tenth chapter. And the transgressions thereof shall be heavy upon it. When he says that "the earth is laden with its iniquity," he has very appropriately assigned this reason, that we may understand that God is never angry with men without a cause; for we ourselves are the authors of all the evils which we suffer. God is by nature disposed to kindness, and regards us with a father's love; and therefore it is our own fault that we are treated with sharpness and severity, and we have no reason to blame him. [131] And it shall fall, and not rise again. He at length repeats what he briefly stated a little before, that there will be no remedy for those evils. Some think that this relates to the Jews, whose form of government was entirely taken away, so that they were broken down and scattered, and were scarcely reckoned in the rank of men. But I give a more extensive interpretation, that the distresses of the world will be so severe, that it cannot be restored to its original condition. Men always contend against adverse events, and their minds are full of confidence. Having endured calamities, they think that there will be some room for breathing, and their minds are swelled with false hopes, which the Prophet therefore takes away, that they may not in future deceive themselves by unfounded expectation. Yet it ought to be observed, that this general statement does not set aside the exception which Isaiah formerly made.

And it shall come to pass. This passage has tortured the minds of many commentators, and various interpretations have been offered by various writers. Some think that this relates to the sun and the stars, and others, that it relates to the devils, who will be punished along with the wicked. Others refer it to the Jews, on whom God had bestowed a remarkable privilege. But I cannot adopt any of those interpretations. [132] The simple and genuine meaning, therefore, appears to me to be, that no power will be so high as to be exempted from those scourges of God; and though they raise themselves above the clouds, yet the hand of God will reach them; as it is said in the Psalm, "Whither shall I go from thy Spirit? and whither shall I flee from thy face? If I ascend into heaven, thou art there; if I take the wings of the morning, and dwell in the uttermost parts of the sea, there also shall thy hand pursue me." Psalm 139:7-10. Jehovah will visit upon the army on high. [133] This is a metaphor by which he denotes kings and princes, who shine and sparkle in the world like stars; and he afterwards explains this metaphor in direct language, by adding upon the kings of the earth; for I do not think that they ought to be separated, as if he were speaking of different subjects, but that there is a repetition of the same statement, so that the latter clause explains the former. But perhaps it will be thought preferable to explain it thus: "he will visit on the kingdoms of the earth," even on those things which appear to surpass the rank of men; for some things rise so much above others, that they appear as if they did not belong to the ordinary rank. The word visit must relate to punishment, as even the context shews plainly enough.

And they shall be gathered together, and shall be shut up in prison. He continues his subject in the beginning of the verse. The mode of expression is metaphorical; for they were not all captives, but God reduced them to servitude, as if a man held in his hand the enemies whom he subdued. He therefore brings forward God as a conqueror, who shuts up enemies in prison, as captives are commonly shut up. We know that men, as it were, flee from God, and despise him, so long as he spares them, and exercises any forbearance towards them; and on this account also he threatens that they shall be thrown into prison in large masses, that they may not solace themselves with their multitude. Afterwards they shall be visited. When he adds that after a time "they shall be visited," it is not simply a promise, but includes also a threatening to this effect, "As formerly by their obstinacy they mocked God, and excessively prolonged the time of sinning, so God will punish without making haste, till at length, though late, they acknowledge the cause of their distresses." Thus earthly judges frequently do not deign to admit into their presence the malefactors who have offended them, but plunge them into darkness and filth, and gradually wear them out, in order to subdue their obstinacy. Again, as there are two ways in which God visits the world, either when he punishes the wicked, or when he shews to the elect the tokens of a Father's kindness, the word visit here signifies "to look upon;" and thus the Prophet softens the harshness of the threatening. It was necessary that the hearts of the godly should be supported amidst these distresses, that they might not faint; and on their account, therefore, after various threatenings, the prophets are wont to add consolations. As these statements tended to support believers, they were undoubtedly addressed to the Jews, among whom chiefly faith was found, or rather, there was none to be seen anywhere else. After many days. This also deserves attention. It was intended to try the faith of the godly; [134] for we are hasty in our desires, and would wish that God should immediately perform his promises: we complain that he is slow, and we cannot brook any delay. It is therefore our duty to wait patiently for that mercy; and no delay, however long, should make us lose heart. Yet it ought also to be observed, that this does not refer to all; for, as we saw a little before, God had determined to save but a small remnant; and this ought to quicken us the more, that, being humbled by slow and long-continued punishments, we may meet God who visits us.

The moon shall be confounded. Many commentators think that the Prophet waxes still more wroth against the Jews, so far as to say, that the sun and moon and stars are ashamed of their unbelief, and that not only men, but creatures devoid of speech, will abhor them; but this appears to be far removed from the meaning and design of the Prophet. I have no doubt that he continues to give the consolation which he had glanced at in the former verse; "When the Lord shall visit his people, and cleanse the Church from its defilement, he will establish a kingdom so illustrious that it will darken the sun and stars by its brightness." This mode of expression is frequently employed by the prophets, and we have formerly seen it. Since, therefore, God will establish your kingdom on Mount Zion, so great will be its splendor in the restoration of the people, that those things which dazzle the eyes of men, will be dark in comparison of it; and, for the purpose of expressing this, he has mentioned those objects which surpass all others in brightness. When the Lord of hosts shall reign in Mount Zion. Some think that the word reign denotes God's vengeance; but this is inaccurate, for although the Lord is said to reign when he discharges the office of a Judge, yet the complex phrase, "the reign of God in Mount Zion," always denotes mercy and salvation. He speaks of the restoration of the Church, and hence it follows, that it is only in Christ that those things are fulfilled. And before his elders glory. By expressly mentioning the "elders," he employs a figure of speech frequently used in Scripture, by which the chief part of the Church is taken for the whole body of it. And yet it is not without a special design that he denotes, by the term "elders," not only the priests, but other governors who preside over discipline and morals, and by whose moderation and prudence others ought to be guided. Under their name he includes the whole nation, not only because they represent the whole body, and because the common people are in some measure concealed under their shadow, but likewise that believers may entertain hope of future restoration; for otherwise it would have been of little or no avail that a scattered multitude should be left like a mutilated body or a confused mass. Not without good reason did he use the phrase, "and before his elders," that the Jews might know that the power of God would be visibly and strikingly displayed; not that it can be perceived by the bodily senses, but by faith. He reigns in such a manner, that we feel that he is present with us; and if we did not comprehend this, it would yield us no consolation. Glory. [135] Instead of "glory" some read "gloriously," and others, "glorious." I prefer to take it simply as a substantive, though there is little difference in the meaning. He shews how great will be the splendor and glory of God, when the kingdom of Christ shall be established, because all that is brilliant must be obscured, and the glory of Christ alone must hold a high and prominent place. Hence it follows, that then only does God receive his just rights, and the honor due to him, when all creatures are placed in subjection, and he alone shines before our eyes. Footnotes: [121] "And maketh it waste." -- Eng. Ver. ^FT379 "The haughty people of the earth. (Heb. the height of the people.)" -- Eng. Ver. ^FT380 "The earth also is defiled." -- Eng. Ver. "The earth is even polluted." -- Stock. "And the land has been profaned." -- Alexander ^FT381 "On account of the sin of perjury is the earth consumed." -- Jarchi. "'lh (alah) 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 "'sm (asham) 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 "The city of confusion." -- Eng. Ver. ^FT384 "In the fires, (or, valleys.)" -- Eng. Ver. ^FT385 "The uttermost part. (Heb. wing.)" -- Eng. Ver. The Septuagint translates it literally, apo ton pterugon tos gos, "from 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. "By the righteous," says he, "is probably meant one person the Messiah, (see Acts 7:52, Acts 22:14,) 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 "Glory to the righteous," the Septuagint renders it, elpis to eusebei, "hope to the godly man." Professor Alexander's rendering is, "Praise to the righteous;" and he remarks, tsdyq (tzaddik) is not an epithet of God (Henderson) or Cyrus (Hendewerk), but of righteous men in general." -- Ed ^FT387 "My leanness. (Heb. leanness to me, or, my secret to me.)" -- Eng. Ver. ^FT388 "Nous n'avons raison aucune d'accuser celuy qui nous frappe;" -- "We have no reason to blame him who strikes us." ^FT389 "Interpreters have commonly assumed that the host of the high place' is the same with the host 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 "The Lord shall punish (Heb. visit upon) the host of the high ones." -- Eng. Ver. ^FT391 "Des enfans de Dieu;" -- "Of the children of God." ^FT392 "And before his ancients gloriously; (or, there shall be glory before his ancients.)" -- Eng. Ver. "Before his ancients shall he be glorified." -- Lowth. "And before his elders shall there be glory." -- Alexander [122] {Bogus footnote} [123] {Bogus footnote} [124] {Bogus footnote} [125] {Bogus footnote} [126] {Bogus footnote} [127] {Bogus footnote} [128] {Bogus footnote} [129] {Bogus footnote} [130] {Bogus footnote} [131] {Bogus footnote} [132] {Bogus footnote} [133] {Bogus footnote} [134] {Bogus footnote} [135] {Bogus footnote}

as with the people, so with the priest--All alike shall share the same calamity: no favored class shall escape (compare Eze 7:12-13; Hos 4:9; Rev 6:15).

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.

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.

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].

mourneth--because there are none to drink it [BARNES]. Rather, "is become vapid" [HORSLEY]. languisheth--because there are none to cultivate it now.

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.

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."

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 17:5-6).

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.

in the fires--VITRINGA translates, "in the caves." Could it mean the fires of affliction (Pe1 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).

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].

This verse explains the wretchedness spoken of in Isa 24:16. Jeremiah (Jer 48:43-44) uses the same words. They are proverbial; Isa 24:18 expressing that the inhabitants were nowhere safe; if they escaped one danger, they fell into another, and worse, on the opposite side (Amo 5:19). "Fear" is the term applied to the cords with feathers of all colors which, when fluttered in the air, scare beasts into the pitfall, or birds into the snare. HORSLEY makes the connection. Indignant at the treatment which the Just One received, the prophet threatens the guilty land with instant vengeance.

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 (Pe2 3:5-7).

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.

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 10:20-21).

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, Pe1 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."

(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 60:19-20). The restoration from Babylon and re-establishment of the theocracy was a type and pledge of this. Next: Isaiah Chapter 25

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 Isaiah 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, Luke 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 Revelation 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 Revelation 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. (n) So "aperuit totam portam", Golius, col. 321. (o) "et pervertet faciem ejus", Piscator.

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, Deuteronomy 23:19 wherefore not the land of Judea is here meant, but the antichristian states, among whom this practice has greatly prevailed. (p) "ac praesidi", Junius & Tremellius; "sic gubernator", Piscator.

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, Revelation 18:8.

The earth mourneth, and fadeth away,.... It mourns, because of its inhabitants being destroyed; and it fades away, because stripped of its wealth and riches: so the kings of the earth, and merchants of it are represented as weeping and mourning at the destruction of Rome, because of its judgments, and the loss of its trade and riches, Revelation 18:9, the world languisheth, and fadeth away: the inhabitants of it are like a sick man, that is so faint and feeble that he cannot stand, but totters and falls; and like the leaves of trees and flowers of the fields, whose strength and beauty are gone, and fade and fall: the haughty people of the earth do languish: the kings and merchants of the earth before mentioned, who grow sick and faint through fear of what is coming upon them.

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, Numbers 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 Revelation 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 Revelation 18:14, because they have transgressed the laws; of God and man, as antichrist and his followers have done; who is that wicked that "lawless one", that sets up himself above laws, and takes upon him to dispense with the laws of God and man, 2 Thessalonians 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 "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, Psalm 94:20 where the same word is used as here; and he is that little horn, that thought to change times and laws, Daniel 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. (q) "et terra", V. L. "nam terra", Piscator. (r) "hypocrita est", Montanus, Tigurine version.

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, Revelation 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, Revelation 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 Revelation 11:13. (s) Sept. "peccabunt", V. L. "quia deliquerunt", Tigurine version; "rei aguntur, sive luunt", Cocceius.

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, Revelation 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, Revelation 18:9.

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, Revelation 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, Revelation 18:23, the joy of the harp ceaseth; an instrument of music used on joyful occasions; the voice of harpers is particularly mentioned in Revelation 18:22.

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 Amos 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", Revelation 18:7.

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 Genesis 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, Revelation 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.

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 Revelation 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, Revelation 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, Revelation 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 Isaiah 24:8.

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, Revelation 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.

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 Isaiah 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, Revelation 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. (t) "similes olivis destrictae oleae", Junius & Tremellius; "tanquam strictura oleae", Cocceius.

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, Revelation 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 Isaiah 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 Revelation 11:16 this, with what follows in the two next verses Isaiah 24:15, belong to the Philadelphian church state, or spiritual reign of Christ, and express the light and joy that will attend that.

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", Isaiah 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. (u) "in vallibus". So Kimchi, Ben Melech, Munster, Pagninus, Montanus, Piscator. (w) "In cavernis vel speluncis", Forerius, Sanctius.

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, Revelation 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, Revelation 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 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", Ezekiel 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, Romans 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. (x) Midrash Kohelet, fol. 62. 3.

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 Luke 21:25.

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, Luke 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, Revelation 1:7, shall fall into the pit; of ruin and destruction, dug for the wicked, Psalm 94:13 just as the kings of Sodom and Gomorrah fell into the slime pits, when they fled from their conquerors, Genesis 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, Genesis 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.

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, 2 Peter 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.

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 Isaiah 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 Zechariah 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, Revelation 20:11. (x) "quasi tabernaculum", V. L. (y) "Ut diversoriolum", Piscator.

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 2 Thessalonians 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, Revelation 17:2 or, "the kings of he earth" with "their earth" (a); both they and their land shall be visited. (z) "super exercitum excelsi", Pagninus, Montanus, So Cocceius. (a) "cum terra ipsorum", Junius & Tremellius.

And they shall be gathered together,.... First to the battle of the great day of God Almighty at Armageddon, Revelation 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, Revelation 19:20.

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 Matthew 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, Revelation 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, Revelation 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 Zechariah 14:4 or mystically, the church in the New Jerusalem state, Revelation 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, Luke 9:26, Titus 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, Colossians 3:4. (b) "et coram senibus suis, gloria", Pagninus, Montanus.

(Rev 18:22).

crying for wine--to drown their sorrows in drink (Isa 16:9); Joe 1:5, written about the same time, resembles this.

with destruction--rather "crash" [GESENIUS]. "With a great tumult the gate is battered down" [HORSLEY].

earth--the land: image from an earthquake.