Isaiah 33:5–34:4

Here is a preface that commands attention; and it is fit that all should attend, both near and afar off, to what God says and does (Isa 33:13): Hear, you that are afar off, whether in place or time. Let distant regions and future ages hear what God has done. They do so; they will do so from the scripture, with as much assurance as those that were near, the neighbouring nations and those that lived at that time. But whoever hears what God has done, whether near or afar off, let them acknowledge his might, that it is irresistible, and that he can do every thing. Those are very stupid who hear what God has done and yet will not acknowledge his might. Now what is it that God has done which we must take notice of, and in which we must acknowledge his might? I. He has struck a terror upon the sinners in Zion (Isa 33:14): Fearfulness has surprised the hypocrites. There are sinners in Zion, hypocrites, that enjoy Zion's privileges and concur in Zion's services, but their hearts are not right in the sight of God; they keep up secret haunts of sin under the cloak of a visible profession, which convicts them of hypocrisy. Sinners in Zion will have a great deal to answer for above other sinners; and their place in Zion will be so far from being their security that it will aggravate both their sin and their punishment. Now those sinners in Zion, though always subject to secret frights and terrors, were struck with a more than ordinary consternation from the convictions of their own consciences. 1. When they saw the Assyrian army besieging Jerusalem, and ready to set fire to it and lay it in ashes, and burn the wasps in the nest. Finding they could not make their escape to Egypt, as some had done, and distrusting the promises God had made by his prophets that he would deliver them, they were at their wits' end, and ran about like men distracted, crying, "Who among us shall dwell with devouring fire? Let us therefore abandon the city, and shift for ourselves elsewhere; one had as good live in everlasting burnings as live here." Who will stand up for us against this devouring fire? so some read it. See here how the sinners in Zion are affected when the judgments of God are abroad; while they were only threatened they slighted them and made nothing of them; but, when they come to be executed, they run into the other extreme, then they magnify them, and make the worst of them; they call them devouring fire and everlasting burnings, and despair of relief and succour. Those that rebel against the commands of the word cannot take the comforts of it in a time of need. Or, rather, 2. When they saw the Assyrian army destroyed; for the destruction of that is the fire spoken of immediately before, Isa 33:11, Isa 33:2. When the sinners in Zion saw what dreadful execution the wrath of God made they were in a great fright, being conscious to themselves that they had provoked this God by their secretly worshipping other gods; and therefore they cry out, Who among us shall dwell with this devouring fire, before which so vast an army is as thorns? Who among us shall dwell with these everlasting burnings, which have made the Assyrians as the burnings of lime? Isa 33:12. Thus they said, or should have said. Note, God's judgments upon the enemies of Zion should strike a terror upon the sinners in Zion, nay, David himself trembles at them, Psa 119:120. God himself is this devouring fire, Heb 12:29. Who is able to stand before him? Sa1 6:20. His wrath will burn those everlastingly that have made themselves fuel for it. It is a fire that shall never be quenched, nor will ever go out of itself; for it is the wrath of an everlasting God preying upon the conscience of an immortal soul. Nor can the most daring sinners bear up against it, so as to bear either the execution of it or the fearful expectation of it. Let this awaken us all to flee from the wrath to come, by fleeing to Christ as our refuge. II. He has graciously provided for the security of his people that trust in him: Hear this, and acknowledge his power in making those that walk righteously, and speak uprightly, to dwell on high, Isa 33:15, Isa 33:16. We have here, 1. The good man's character, which he preserves even in times of common iniquity, in divers instances. (1.) He walks righteously. In the whole course of his conversation he acts by rules of equity, and makes conscience of rendering to all their due, to God his due, as well as to men theirs. His walk is righteousness itself; he would not for a world wilfully do an unjust thing. (2.) He speaks uprightly, uprightnesses (so the word is); he speaks what is true and right, and with an honest intention. He cannot think one thing and speak another, nor look one way and row another. His word is to him as sacred as his oath, and is not yea and nay. (3.) He is so far from coveting ill-gotten gain that he despises it. He thinks it a mean and sordid thing, and unbecoming a man of honour, to enrich himself by any hardship put upon his neighbour. He scorns to do a wrong thing, nay, to do a severe thing, though he might get by it. He does not over-value gain itself, and therefore easily abhors the gain that is not honestly come by. (4.) If he have a bribe at any time thrust into his hand, to pervert justice, he shakes his hands from holding it, with the utmost detestation, taking it as an affront to have it offered him. (5.) He stops his ears from hearing any thing that tends to cruelty or bloodshed, or any suggestions stirring him up to revenge, Job 31:31. He turns a deaf ear to those that delight in war and entice him to cast in his lot among them, Pro 1:14, Pro 1:16. (6.) He shuts his eyes from seeing evil. He has such an abhorrence of sin that he cannot bear to see others commit it, and does himself watch against all the occasions of it. Those that would preserve the purity of their souls must keep a strict guard upon the senses of their bodies, must stop their ears to temptations, and turn away their eyes from beholding vanity. 2. The good man's comfort, which he may preserve even in times of common calamity, Isa 33:16. (1.) He shall be safe; he shall escape the devouring fire and the everlasting burnings; he shall have access to, and communion with, that God who is a devouring fire, but shall be to him a rejoicing light. And, as to present troubles, he shall dwell on high, out of the reach of them, nay, out of the hearing of the noise of them; he shall not be really harmed by them, nay, he shall not be greatly frightened at them: The floods of great waters shall not come nigh him; or, if they should attack him, his place of defence shall be the munitions of rocks, strong and impregnable, fortified by nature as well as art. The divine power will keep him safe, and his faith in that power will keep him easy. God, the rock of ages, will be his high tower. (2.) He shall be supplied; he shall want nothing that is necessary for him: Bread shall be given him, even when the siege is straitest and provisions are cut off; and his waters shall be sure, that is, he shall be sure of the continuance of them, so that he shall not drink his water by measure and with astonishment. Those that fear the Lord shall not want any thing that is good for them. III. He will protect Jerusalem, and deliver it out of the hands of the invaders. This storm that threatened them should blow over, and they should enjoy a prosperous state again. Many instances are here given of this prosperity. 1. Hezekiah shall put off his sackcloth and all the sadness of his countenance, and shall appear publicly in his beauty, in his royal robes and with a pleasing aspect (Isa 33:17), to the great joy of all his loving subjects. Those that walk uprightly shall not only have bread given them, and their water sure, but they shall with an eye of faith see the King of kings in his beauty, the beauty of holiness, and that beauty shall be upon them. 2. The siege being raised, by which they were kept close within the walls of Jerusalem, they shall now be at liberty to go abroad upon business or pleasure without danger of falling into the enemies' hand: They shall behold the land that is very far off; they shall visit the utmost corners of the nation, and take a prospect of the adjacent countries, which will be the more pleasant after so long a confinement. Thus believers behold the heavenly Canaan, that land that is very far off, and comfort themselves with the prospect of it in evil times. 3. The remembrance of the fright they were in shall add to the pleasure of their deliverance (Isa 33:18): Thy heart shall meditate terror, meditate it with pleasure when it is over. Thou shalt think thou still hearest the alarm in thy ears, when all the cry was, "Arm, arm, arm! every man to his post. Where is the scribe or secretary of war? Let him appear to draw up the muster-roll. Where is the receiver and pay-master of the army? Let him see what he had in bank, to defray the charge of a defence. Where is he that counted the towers? Let him bring in the account of them, that care may be taken to put a competent number of men in each." Or these words may be taken as Jerusalem's triumph over the vanquished army of the Assyrians, and the rather because the apostle alludes to them in his triumphs over the learning of this world, when it was baffled by the gospel of Christ, Co1 1:20. The virgin, the daughter of Zion, despises all their military preparations. Where is the scribe or muster-master of the Assyrian army? Where is their weigher (or treasurer), and where are their engineers that counted the towers? They are all either dead or fled. There is an end of them. 4. They shall no more be terrified with the sight of the Assyrians, who were a fierce people naturally, and were particularly fierce against the people of the Jews, and were of a strange language, that could understand neither their petitions nor their complaints, and therefore had a pretence for being deaf to them, nor could themselves be understood: "They are of a deeper speech than thou canst perceive, which will make them the more formidable, Isa 33:19. Thy eyes shall no more see them thus fierce, but their countenances changed when they shall all become dead corpses." 5. They shall no more be under apprehensions of the danger of Jerusalem-Zion, and the temple there (Isa 33:20): "Look upon Zion, the city of our solemnities, the city where our solemn sacred feasts are kept, where we used to meet to worship God in religious assemblies." The good people among them, in the time of their distress, were most in pain for Zion upon this account, that it was the city of their solemnities, that the conquerors would burn their temple and they should not have that to keep their solemn feasts in any more. In times of public danger our concern should be most about our religion, and the cities of our solemnities should be dearer to us than either our strong cities or our store-cities. It is with an eye to this that God will work deliverance for Jerusalem, because it is the city of religious solemnities: let those be conscientiously kept up, as the glory of a people, and we may depend upon God to create a defence upon that glory. Two things are here promised to Jerusalem: - (1.) A well-grounded security. It shall be a quiet habitation for the people of God; they shall not be molested and disturbed, as they have been, by the alarms of the sword either of war or persecution, Isa 29:20. It shall be a quiet habitation, as it is the city of our solemnities. It is desirable to be quiet in our own houses, but much more so to be quiet in God's house and have none to make us afraid there. Thus it shall be with Jerusalem; and the eyes shall see it, which will be a great satisfaction to a good man, Psa 128:5, Psa 128:6. "Thou shalt see the good of Jerusalem, and peace upon Israel; thou shalt live to see it and share in it." (2.) An unmoved stability. Jerusalem, the city of our solemnities, is indeed but a tabernacle, in compariso…

Jehovah is exalted. He explains more fully what we briefly noticed a little before, about the exaltation of God, and follows out the subject which we formerly mentioned, that the destruction of a monarchy so powerful will make it evident how highly God values the salvation of his Church, for whose sake he will utterly ruin Nineveh, the queen of cities, and her inhabitants. This lesson is highly useful, that God does not spare reprobate and irreligious men; for, by opposing their unlawful desires, his object is to testify how much he loves his elect; and it is no ordinary consolation that the glory of God shines most brightly in the salvation of the Church. Who dwelleth on high. First, he declares that God is raised "on high," whereas wicked men imagine that he was cast down and humbled by the destruction of the people. Again, lest any one should think that God has only recovered what he lost, as it frequently happens in the world that they who have been vanquished, as soon as a favorable change takes place, again put forth fresh vigor, he expressly declares that God is "exalted" before the eyes of men, because this is due to him on account of his greatness, for he inhabiteth the heavens. Hence it follows, that although he frequently conceals his power, yet he never loses his right, but, whenever he thinks proper, openly displays his exalted rank; for to dwell "in the heavens" denotes, as we know, supreme authority, to which the whole world is subject. (Psalm 115:3.) In this manner he not only shews that God can easily and readily cast down all that is lofty in the world, but argues from God's eternal nature, that when God is despised by wicked men, he cannot, at length, do otherwise than manifest his glory; for otherwise he would "deny himself." (2 Timothy 2:13.) He hath filled Zion with judgment and righteousness. Thus he again confirms the statement, that it will be a proof of God's wonderful kindness, when the Jews shall be delivered from the tyranny of the Babylonians. It was proper to place before their eyes the Author of so great a blessing; for we see how basely his glory is obscured by our ingratitude. Now, "the fullness of righteousness and judgment" means, that God will largely and copiously pour forth his kindness in restoring the Church. Yet it will not be unsuitable to view these words as referring to lawful order, when everything is justly and properly administered; for without this the Church will never enjoy prosperity, though everything else may succeed according to the wish. Holy and welladjusted order, therefore, and not corruptible riches, is the standard by which our prosperity should be judged.

And the stability of thy times shall be. He promises that the state of the kingdom under the reign of Hezekiah will yet be happy and prosperous, especially when he contrasts it with the wretched, destructive, and ruinous aspect which it exhibited under the reign of Ahaz; for, although the enemy had been driven out, hardly any one would have expected that the Jews, who had been so heavily oppressed, would be restored to their former order. As to the words, some translate them, "Truth, and strength, and salvation shall be in thy times;" as if the Prophet described the prosperity which the nation should enjoy under a pious king; and they think that each of those terms denotes so many of God's benefits. Others think that 'mvnt (emunath) denotes "fidelity," as if the Prophet said that it would be "salvation and strength." Others draw from it a somewhat different sense, that "strength, salvation, and knowledge" will be "stable" under the reign of Hezekiah. But when I examine closely the words of the Prophet, I choose rather to make a different distinction, that "stability, strength, and salvation will be established by wisdom, and knowledge," during the reign of Hezekiah. The fear of Jehovah is his treasure. When he says that "the fear of God is the treasure" of a pious king, this accords with the explanation which we have now given; for during peace all men wish to lead a safe and easy life; but few care how they shall enjoy such distinguished benefits. Indeed the greater part of men would desire to fatten like a herd of swine; and thus while all are eagerly directed by blind lust to seek outward benefits, the light of heavenly doctrine, which is an invaluable blessing, is almost set at nought. He therefore means that the prosperity of the Church will be "stable," [4] when "wisdom and knowledge" shall reign in it; that its "strength" will be lasting, when the "knowledge" of God shall prevail; and that its salvation will be eternal, when men shall be well instructed in the knowledge of God. This is a very remarkable passage; and it teaches us that our ingratitude shuts the door against God's blessings, when we disregard the Author of them, and sink into gross and earfifty desires; and that all the benefits which we can desire or imagine, even though we actually obtained them, would be of no avail for our salvation, if they were not seasoned with the salt of faith and knowledge. Hence it follows that the Church is not in a healthy condition unless when all its privileges have been preceded by the light of the knowledge of God, and that it flourishes only when all the gifts which God has bestowed upon it are ascribed to Him as their author. But when the knowledge of God has been taken away, and when just views of God have been extinguished or buried, any kind of prosperity is worse than all calamities. For these reasons I consider stability, strength, and salvations, to denote the same thing, that the condition of the Church will be secure, when men shall have been cured of blindness and ignorance, and shall begin to know God. And hence we see what kind of Church the Papists have, distinguished, indeed, by pomp and splendor, but they want this "knowledge," and, therefore, it cannot be stable or secure, and is not a Church of God. If, therefore, the Lord shall grant to us this blessing, that the brightness of faith shall actually shine in the midst of us, other blessings will follow of their own accord, and if we are shaken and tossed about by various tempests, we shall always be supported by the arm of God. Of thy times. He addresses Hezekiah, not as a private individual, but as the head of the whole people; and he includes the whole people in this description. But since the kingdom of Hezekiah was but a slender shadow of the kingdom of Christ, as we formerly remarked, these words must be referred to Christ, in whom is found true wisdom and knowledge. (Colossians 2:3.) It is proper to observe the designations which are here employed in order to commend the word of God and the gospel. They are likewise employed by Paul, when he speaks of "teaching in all wisdom and knowledge;" for by this commendation he extols the dignity of the gospel. (Colossians 1:9, 28.) Hence also it ought to be inferred that, where Christ is not known, men are destitute of true wisdom, even though they have received the highest education in every branch of learning; for all their knowledge is useless till they truly "know God." (John 17:3.) The fear of Jehovah is his treasure. [5] I think that the expression, "the fear of Jehovah," was added by the Prophet for the sake of explanation, in order to state more fully that the knowledge of which he spoke is the teacher of piety, and is not cold or lifeless, but penetrates powerfully into our heart, to form us to "the fear of God." Hence also, in other passages of Scripture, this "fear" is called "wisdom," or rather "the beginning of wisdom," that is, the substance and chief part of it. (Proverbs 1:7, and 9:10.) It is a mistake to suppose that the word "beginning" denotes rudiments or elements, for Solomoil means by it the chief part and design; and the reason is, that, as men are fools till they submit to the word of God, so the perfection of wisdom springs from the docility or obedience of faith. "The fear of God" is therefore called a "treasure," without which all prosperity is miserable; and this shews more fully the scope of the passage, that the full perfection of a happy life consists in the knowledge of God, which we obtain by faith. Thus, in the person of the king he shews that it is an invaluable blessing to worship God with due piety and reverence. They who are destitute of "the fear of God" are pronounced by him to be miserable and ruined; and, on the other hand, they who "fear the Lord" are declared to be very happy, even though in other respects they be reckoned in the judgment of men to be very miserable. He speaks of that "fear" which contains within itself true obedience, and renews our hearts; for it is a different kind of fear which influences even wicked men, and leads them to dread God as criminals dread a judge. That "fear" does not deserve to be so highly applauded; for it springs neither from a true knowledge of God, nor from a cheerful desire to worship him, and therefore differs widely from that wisdom which Isaiah describes. These statements were made by him in reference to Hezekiah, but, as we have already said, they related to the whole body of the people; and hence we infer that they apply both to men of ordinary rank and to the king, but more especially to Christ, who was filled with "the Spirit of the fear of the Lord," as we formerly saw, [6] (Isaiah 11:2,) that he might make us partakers of it.

Behold, their messengers [7] shall cry without. It is difficult to determine whether Isaiah relates historically the fearful perplexity and imminent danger to which the Jews were reduced, in order to exhibit more strikingly the favor of deliverance, or predicted a future calamity, that the hearts of the godly might not soon afterwards faint under it. For my own part, I think it probable that this is not the history of, a past transaction, but that, as a heavy and sore temptation was at hand, it was intended to fortify the hearts of believers to wait patiently for the assistance of God when their affairs were at the worst. However that may be, the sad and lamentable desolation of the Church is here described, that believers may not cease to entertain good hope even in the midst of their perplexity, and that, when they have been rescued from danger; they may know that it was accomplished by the wonderful power of God. The ambassadors of peace wept bitterly. It is given as a token of despair, that the ambassadors who had been sent to appease the tyrant were unsuccessful; for every way and method of obtaining peace was attempted by Hezekiah, but without any success. Accordingly, "the ambassadors" returned sad and disconsolate, and even on the road could not dissemble their grief, which it was difficult to conceal in their hearts, when matters were in so wretched a condition. He undoubtedly means that Sennacherib has haughtily and disdainfully refused to make peace, so that "the ambassadors," as; if they had forgotten their rank, are constrained to pour out in public their grief and lamentations, and, ere they have returned to their king and given account of their embassy, openly to proclaim what kind of answer they have obtained from the cruel tyrant, [8] Others think, that by "the ambassadors of peace" are meant those who were wont to announce peace; but that interpretation appears to me to be feeble and farfetched. By "the ambassadors of peace," therefore, I understand to be meant those who had been sent to pacify the king, that they might purchase peace on some condition.

The roads are deserted. He now adds, that "the roads" will be shut up, so that no one shall go in or out; which commonly happens when war has been declared. The Prophet appears to represent the ambassadors as declaring that henceforth there will be no opportunity of carrying on merchandise, and even that the highways will not be safe. [9] It is immediately added, -- They have violated the treaty. These words are viewed by some commentators as a complaint made by hypocrites that God does not fulfill his promises. If it were thought proper to view them as referring to God, still it would not be necessary to say that such a complaint proceeds from none but wicked men; for sometimes believers also quarrel with God in this manner. But I cannot approve of that interpretation; and, therefore, consider this to be a part of the description which the Prophet gives of the cruelty and insatiable rage of Sennacherib, in treacherously breaking the treaty which he had formerly made with Hezekiah; for, although he had promised that he would maintain peace, yet as soon as an opportunity presented itself for invading Judea, he violated his promise and made preparations for war. Such is also the import of the conclusion of the verse, that he hath despised the cities, he hath regarded no man, which means that his cruelty will be so great that he will not be restrained by shame or fear.

The earth hath mourned and languished. Here he describes more fully how wretched and desperate the Jews would perceive their condition to be, that their confidence might nevertheless come forth out of a deep gulf. The places are also specified by him, Lebanon, Bashan, and Carmel, which are widely distant from each other, and which form almost the farthest boundaries of the holy land, in order to shew that no part of it; will remain safe or uninjured. He describes this calamity in such a manner as to assign to each place what peculiarly belongs to it. To "Lebanon" he assigns confusion, because it is elsewhere mentioned as beautiful and glorious, in consequence of having been covered with lofty and valuable trees. He declares that "Sharon," which was a level and fertile district, will be "like a wilderness," and that "Bashan and Carmel," which abounded in "fruits," will be "shaken." Thus he alludes to the natural character of each place, and describes the misery and distress in such a manner as to magnify and illustrate the kindness of God, by whom they would be delivered, even though they appeared to be utterly ruined; for here we may see the hand of God openly displayed, if it be not thought preferable to view the Prophet as relating a past transaction in order to excite them to thankfulness.

Now will I rise. There is great force in the particle now, and likewise in the repetition which is added, "I shall be exalted, I shall be lifted up on high." We ought to observe the time to which these statements relate, that is, when the Church appeared to be utterly ruined; for God declares that he will judge that to be the most suitable time for rendering assistance. This is, therefore, a comparison of things which are contrary to each other; for he exhibits to believers the heavy and grievous calamities by which they should be oppressed, and under which they would easily sink, if they were not upheld by some consolation. As if he had said, "The Lord will suffer you to be brought very low, but when your affairs shall be at the worst, and when you shall have in vain tried every remedy, the Lord will arise and succor you." Thus even when we are afflicted and brought very low, we ought to acknowledge that our safety cometh from God alone. Accordingly, the word now denotes a period of the deepest distress. Men might think it exceedingly strange, but we plainly see the best reason why God thus delays to render assistance. It is, because it is useful to exercise the patience of the godly, to try their faith, to subdue the desires of the flesh, to excite to earnestness in prayer, and to strengthen the hope of a future life; and, therefore, he lays a restraint, that they may not with headlong eagerness anticipate that period which God has already marked out for them. The repetition is very emphatic, and is added for the purpose of confirming the statement; for when our affairs are desperate, we think that we are ruined, but at that very time we ought especially to hope, because the Lord generally selects it for giving a display of his power. For this reason, by extolling his loftiness, he arouses believers to the exercise of courage, that they may boldly defy the insolence of their enemies. [10]

Ye shall conceive chaff. He now addresses his discourse to the enemies of the Church, whose insolence, he says, is foolish and to no purpose; for when God shall have brilliantly displayed his power, they shall know that their efforts will be fruitless, and that they will accomplish nothing, even though they be leagued together in vast crowds. The Lord laughs at their madness, in thinking that everything is in their power, when he can instantly, by the slightest expression of his will, restrain and destroy them, though they may be defended by a very powerful army. It is customary in the Scriptures to employ the word conceptions for denoting the designs and efforts of men. (Job 15:35; Psalm 7:14; Isaiah 26:17, and 59:4.) The metaphor is taken from pregnant women. Men are said to "conceive" and to "bring forth," when they attempt anything; but he declares that their "conception" shall be fruitless, and that they shall also "bring forth" to no purpose, for whatever they undertake shall be unsuccessful. There is nothing, therefore, in the brilliant military forces of our adversaries that ought to alarm us; for, although God may permit them for a time to bustle, and toil, and rage, yet God will at length turn into "chaff" all their rash and daring attempts. Let us learn that what Isaiah foretold about Sennacherib relates to all the adversaries of believers and of the Church. The fire of your breath shall devour you. That they "shall be devoured by the fire of their breath" is usually explained to mean, "Your breath, like fire, shall devour you." But that is an unsuitable and even absurd comparison, and the true meaning readily suggests itself, "The fire kindled by your breath shall devour you." We commonly kindle a fire by blowing, and therefore he declares, that the fire which wicked men have blown by their wicked contrivances shall be destructive to them, because it shall consume them. It is the same statement which is often conveyed by a variety of metaphors in Scripture. "They shall fall into the pit which they have digged. They are entangled in a net which they had prepared for others. The sword which they had drawn hath entered into their own bowels. Their arrow hath been turned back to pierce their own hearts." (Psalm 7:15; Psalm 37:15; Psalm 57:6.) Thus the Prophet shews that the wicked tyrant who laid waste Judea and besieged Jerusalem with a numerous army, and all others who in like manner are adversaries of the Church, bring down destruction on themselves, and will at length be destroyed; and, in short, that they will be consumed by that "fire" which they have kindled.

And the peoples shall be the burnings of lime. He compares them to "the burning of lime," because their hardness shall be bruised, as fire softens the stones, so that they shall easily be reduced to powder; and, undoubtedly, the more powerfully wicked men are inflamed with a desire to commit injury, the more do they bruise themselves by their own insolence. As thorns cut up. [11] This metaphor is not less appropriate; for although they hinder men from touching them by the painful wounds which they inflict on the hands, yet there is no kind of wood that burns more violently or is more quickly consumed. Something of the same kind, we have said, may be observed in "lime," which at first is hard, but is softened by the fire. The Prophet declares that the same thing will happen to the Babylonians, whom the Lord will easily destroy, though at first they appear to be formidable, and though it may be supposed to be unlikely that they shall be consumed by any conflagration. Whenever, therefore, we behold the enemies of the Church collecting all sorts of wealth and forces, and military preparations, in order to destroy us and set on fire the whole world, let us know that they are kindling a fire which shall miserably destroy them. We know that this was fulfilled in Sennacherib, for the event proved the truth of these predictions, though they appeared to be altogether incredible. Let us hope that the same thing shall happen to all others who shall imitate the actions of this tyrant, and let us comfort ourselves by that example, and innumerable others, amidst our distresses and afflictions, which shall be followed by certain deliverance and dreadful vengeance on our enemies.

Near, ye that are far off. Isaiah here makes a preface, as if he were about to speak on a very weighty subject; for he bids his hearers be attentive, which is commonly done when any important and remarkable subject is handled. He addresses both those who are near, who would be eyewitnesses of this event, and the most distant nations to whom the report would be communicated; as if he had said that the power of God will be such as to be perceived not only by a few persons, or by those who are at hand, but also by those who shall be at a very great distance. Thus he means that it will be a striking and extraordinary demonstration of the power of God, because wicked men, who formerly were careless and unconcerned, as if they had been free from all danger of distress or annoyance, shall be shaken with terror.

The sinners in Zion are afraid. But some one might object that the subject here treated is not so important as to need that lofty preface intended to arouse the whole world. Was it a matter of so great importance that wicked men were struck with fear? But by an attentive examination it will be found that it is no ordinary exhibition of divine power, when wicked men are aroused from their indolence, so that, whether they will or not, they perceive that God is their judge, especially when contempt of God is accompanied by hypocrisy, For although it is difficult to arouse irreligious men, when a veil is spread over their hearts, [12] yet still greater is the obstinacy of hypocrites, who imagine that God is under obligations to them. Thus we see that men are so bewitched by madness, that they despise all threatenings and terrors, and mock at the judgments of God, and, in short, by witty jesting, set aside all prophecies, so that it ought to be regarded as a miracle that men who make such resistance are overthrown. Hence Isaiah, with good reason, kindles into rage against them;for, when he employs the word Zion, he undoubtedly reproves the degenerate Jews, because, when they were covered with the shadow of the sanctuary, they thought that they were in possession of a fortress which could not be stormed; and undoubtedly, as I remarked a little before, the haughtiest and proudest of all men are they who shelter themselves under the name of God, and glory in the title of the Church. Terror hath seized the wicked, hnphym (chanephim) is translated hypocrites, but still more frequently it may be viewed as denoting "treacherous revolters and men utterly worthless." Since, therefore, they were so wicked, and mocked at God and the prophets, he three, tens that God will be a judge so sharp and severe, that they shall no longer find pleasure in their impostures. Next is added a conression which wears the aspect of humility, in order to shew more clearly that hypocrites, who do not willingly obey God, at length find that experience is their instructor how dreadful is the judgment of God. As soon, therefore, as their "laughing" is turned into "gnashing of teeth," they begin to acknowledge that their whole strength is chaff or stubble. (Luke 6:25; Matthew 8:12.) Which of us shall dwell with the devouring fire? As to the meaning of the words, some translate them, "Who shall dwell instead of us?" Others, "Which of us shall dwell?" If we view them simply as meaning "to us," or "for us," the meaning may be thus explained, "Who shall encounter the fire, or place himself between, so that the flame may not reach us?" There are also other interpretations which amount to the same thing; but commentators differ in this respect, that some view the words as relating to the king of Assyria, and others as relating to God. I prefer the latter opinion, as has been already shewn; for although the king of Assyria might be regarded as a "fire" that would burn up the earth with his heat, yet the Prophet intended to express something far more dreadful, namely, the inward anguish by which ungodly men are tormented, the stings of conscience which cannot be allayed, the unquenchable burning of crimes which exceeds every kind of torments; for whatever is the course pursued by ungodly men, such will they find the dispensations of God to be towards them. On their account, therefore, God is called a devouring fire, as we may learn from Moses, (Deuteronomy 4:24, and 9:3,) from whom the prophets, as we have frequently remarked, borrow their doctrines, and who is also followed by the Apostle. (Hebrews 12:29.) This exposition is confirmed by the Prophet himself, who shews what was the cause of that terror. It might be objected that God was excessively severe, and that he terrified them beyond measure; but he is usually kind and gentle to the godly, while wicked men feel that he is severe and terrible. Some think that the Prophet intended to convince all men of their guilt, in order that they might abandon all confidence, in their works, and in a lowly and humble manner betake themselves to the grace of God, as if he had said, "None but he who is perfectly righteous can stand before the judgmentseat of God, and therefore all are accursed." But he rather speaks in the name, and agreeably to the feelings, of those who formerly scorned all threatenings; and he now represents those very persons as inquiring with trembling dismay, "Who shall dare to go into the presence of God?" This mournful complaint is a manifestation of that terror which hath lately seized them, when, being convinced of their frailty, they cry out in sorrow, "Who shall endure the presence of God?" But since they still murmur against God, though he compels them reluctantly to utter these words, the Prophet, on the other hand, in order to restrain their wicked barkings, replies that God is not naturally the object of terror or alarm to men, but that it arises through their own fault, because conscience, which God does not suffer to lie idle, terrifies them with their crimes.

He that walketh in righeousness. Now, therefore, he explains more fully what we briefly remarked a little before, that they who provoke his anger, and thus drive away from them his forbearance, have no right to complain that God is excessively severe. Thus he convinces them of their guilt and exhorts them to repentance, for he shews that there is a state of friendship between God and men, if they wish to follow and practice "righteousness," if they maintain truth and integrity, if they are free from all corruptions and act inoffensively towards their neighbors; but because they abound in every kind of wickedness, and have abandoned themselves to malice, calumny, covetousness, robbery, and other crimes, it is impossible that the Lord should not strike them down with fear, by shewing that he is terrible to them. In short, the design of the Prophet is to shut the mouths of wicked babblers, that they may not accuse God of cruelty in their destruction; for the whole blame rests on themselves. By evasions they endeavor to escape condemnation. But the Prophet declares that God is always gracious to his worshippers, and that in this sense Moses calls him "a fire," (Deuteronomy 4:24, and 9:3,) that men may not despise his majesty and power; but that every one who shall approach to him with sincere piety will know by actual experience that nothing is more pleasant or delightful than his presence. Since, therefore, God shines on believers with a bright countenance, they enjoy settled peace with him through a good conscience; and hence it follows that God is not naturally terrible, but that he is forced to it by our wickedness. This discourse is directed chiefly against hypocrites, who throw a false veil of piety over their hidden pollutions and crimes, and make an improper use of the name of God, that they may indulge more freely in wickedness. By the examples which he adduces in illustration of "righteousness," the Prophet more openly reproves their crimes. He enumerates the principal actions of life by means of which we shew what sort of persons we are. Here, as in many other passages, he treats of the second table of the Law, by which the sincerity of godliness is put to the test; for, as gold is tried in the fire, so the dispositions which we cherish towards God are ascertained from the habitual course of our life, when our sincerity comes to be seen by the duties which we owe to each other. The word walketh is the wellknown metaphor of a road, which is frequently employed in Scripture for describing the manner of life or habitual conduct. By righteousness he means not the entire keeping of the Law, but that equity which is included in the second table; for we must not; imagine that subtle disquisitions about "righteousness" are here intended. Who speaketh what is right. He now enumerates the chief parts of that uprightness which ought to be maintained; and as the tongue is the chief instrument by which a man regulates his actions, he places it in the second rank after "righteousness." He who restrains it from slander and evilspeaking, from deceit, perjury, and falsehood, so as not to injure his brother in any matter, is said to "speak what is right." Next is added another department, Who despiseth the gain arising from violence and calumny. He might have said in a single word, "who despiseth money;" but he employed more homely language, and accommodated himself to the ignorance of men. He who is desirous of riches, and does not refrain from robbery or from base and unlawful means of making gain, harasses and oppresses the poor and feeble, and cares for nothing else than to lay hold on money in every direction, and by every method either right or wrong. He next proceeds farther, and describes corruptions of every sort. Who shaketh his hands from accepting a bribe. Under the name of bribes, by which judges are corrupted, he likewise includes everything else. There is nothing by which the dispositions of men and righteous judgment are so much perverted; and therefore he bids them "shake their hands," so as to intimate in what abhorrence they should be held, and with what care they should be avoided by all, lest, if they only handled or were tainted by barely touching them, they should be drawn aside kern what is just and right; for "bribes" have wonderful powers of fascination, so that it is very difficult for judges to keep their hands altogether clean and uncorrupted by them. What, then, can we think of those who always have their hands stretched out and ready to receive, and crooked nails ready to catch; and not only so, but, like harlots, openly hire themselves out for gain? Need we wonder if God thunders against them with unrelenting vengeance? Who stoppeth his ear that it way not hear blood. At length he demands that the manifestation of uprightness shall be made in the ears. By blood he means murder and manslaughter, but he likewise includes wicked conspiracies of every kind, that the "ears" may not be open to hear them, so.as to give our consent.. He does not mean that our "ears" should be shut against the cries of the poor, when they suffer injuries and oppression; but he means that we should detest wicked devices by which unprincipled men contrive the ruin of the innocent, that we may not even lend our "ears" to their discourses, or allow ourselves to be solicited in any way to do what is evil. Who shutteth his eyes. At length he demands the same holiness in the "eyes." In short, he teaches that we ought to restrain all our senses, that we may not give to wicked men any token of our approbation, if we wish to escape the wrath of God and that terrible burning of which he formerly spake.

He shall dwell in high places. That the Jews may know that the chastisements which God had inflicted on them were righteous, and may endeavor to be restored to his favor, he says that his blessing is ready to be bestowed on good and upright men, such as he described in the former verse, and that they are not subject to any danger, and have no reason to dread that burning which he mentioned, because they shall be made to dwell in a place of the greatest safety. As to wicked men, slanderers, robbers, and deceitful persons, on the other hand, who cannot restrain their tongue, and hands, and ears, and eyes from base and wicked actions, the Prophet shews that we need not wonder if God treat them with severity, and that, while God is their judge, their own conscience is at the same time their executioner; and consequently, that the only means of hindering them from dreading the presence of God, is to keep themselves voluntarily in the fear of God. By "high places," he means a very safe place, and free from all danger, which ns attack of the enemy can reach, as he declares plainly enough immediately afterwards by assigning to them a habitation among "fortified rocks." Bread shall be given to him. To a safe dwelling he adds an abundance of good things; as if he had said that the holy and upright worshippers of God shall lack nothing, because God will not only protect them so as to keep them safe from all danger, but will also supply them abundantly with all that is necessary for the support of life. By the words "bread" and "water" he means all the daily necessaries of life. And his waters shall be sure. Though wicked men have abundance for a time, they shall afterwards be hungry; as God threatens in the Law, that they shall have famine and hunger. (Leviticus 26:19; Deuteronomy 28:23, 48.) The same remark may be made with regard to "bread," for the word "sure" relates to both; as if he had said, that all believers shall have their food made "sure." "Lions are hungry, and wander about; but they that fear God shall not want any good thing," (Psalm 34:10;) because God, who is by nature bountiful, is not wearied by bestowing liberally, and does not exhaust his wealth by acts of kindness. Besides, as the life of men is exposed to various dangers, and as abundance of meat and drink is not all that is necessary for our support, unless the Lord defend us by his power, we ought, therefore, to observe carefully what he formerly mentioned, that believers are placed in a safe abode. The Lord performs the office of a shepherd, and not only supplies them with food, but also defends them from the attacks of robbers, enemies, and wolves; and, in short, keeps them under his protection and guardianship, so as not to allow any evil to befall them. Whenever, therefore, it happens, that enemies annoy us, let us consider that we are justly punished for our sins, and that we are deprived of God's assistance because we do not deserve it; for we must reckon our sins to be the cause of all the evils which we endure. Yet let not those who are conscious of their integrity imagine that God has forsaken them, but let them to the latest day of their life rely on those promises in which the Lord assures his people that he will be a very safe refuge to them. No man, indeed, can be so holy or upright as to be capable of enduring the eye of God; for "if the Lord mark our iniquities," as David says, "who shall endure?" (Psalm 130:3.) We therefore need a mediator, through whose intercession our sins may be forgiven; and the Prophet did not intend to set aside the ordinary doctrine of Scripture on this subject, but to strike with terror wicked men, who are continually stung and pursued by an evil conscience, [13] This ought to be carefully observed in opposition to the Popish doctors, by whom passages of this kind, which recommend works, are abused in order to destroy the righteousness of faith; as if the atonement for our sins, which we obtain through the sacrifice of Christ, ought to be set aside.

The king in his beauty. Although the Prophet changes the person, yet this verse must be connected with the preceding verse; for he addresses the sincere worshippers of God, to whom he promises this additional blessing, Thou shalt see the king in his beauty This promise was highly necessary for supporting the hearts of believers, when the state of affairs in Judea was so lamentable and so desperate. When Jerusalem was besieged, the king shut up within the city and surrounded by treacherous counsellors, the people unsteady and seditious, and everything hastening to ruin, there appeared to be no hope left. Still the royal authority in the family of David was a remarkable pledge of the love of God. Isaiah, therefore, meets this danger by saying, that though they behold their king covered with filthy garments, yet he shall be restored to his former rank and splendor. First, it ought to be observed how invaluable is the kindness of God, when the commonwealth is at peace, and enjoys good princes, by whom everthing is administered justly and faithfully; for by their agency God rules over us. Since, therefore, this happiness is not inconsiderable, the Prophet was unwilling to leave out this part, in promising prosperity to the worshippers of God. Yet it, ought also to be observed, that that kingdom was a type of the kingdom of Christ, whose image Hezekiah bore; for there would be a slight fulfillment of this promise, if we did not trace it to Christ, to whom all these things must be understood to refer. Let no man imagine that I am here pursuing allegories, to which I am averse, and that this is the reason why I do not interpret the passage as relating directly to Christ; but, because in Christ alone is found the stability of that frail kingdom, the likeness which Hezekiah bore leads us to Christ, as it were, by the hand. I am, therefore, disposed to view Hezekiah as a figure of Christ, that we may learn how great will be his beauty. In a word, Isaiah here promises the restoration of the Church. The land very far off. The restoration of the Church consists of two parts; first, that "the king shall be seen in his beauty;" and secondly, that the boundaries of the kingdom shall be extended. We know that the appearance of Christ is so disfigured as to be contemptible in the eyes of the world, because "no beauty or loveliness" (Isaiah 53:2) is seen in him; but at length, his majesty and splendor and beauty shall be openly displayed, his kingdom shall flourish and be extended far and wide. Although at present wicked men have everything in their power, and oppress the true servants of God, so that they scarcely have a spot on which they can plant their foot in safety, yet with firm hope we ought to look for our King, who will at length sit down on his bright and magnificent throne, and will gloriously enrich his people.

Thy heart shall meditate terror. Believers are again informed what calamities are at hand, lest, by being suddenly overtaken with such heavy afflictions, they should sink under them. yhgh (yehgeh) is translated by some in the preterite, "meditated," and by others in the future, "shall meditate;" because such an exchange of tenses is customary in the Hebrew language. For my own part, believing that he warns the people of approaching distresses, instead of relating those which had been formerly endured, I willingly retain the future tense, which is also the tense employed by the Prophet, "shall meditate." Where is the scribe? He relates in a dramatic and lively manner (mimetikos) the speeches of those who, overcome by terror, break out into these exclamations: Where is the scribe? Where is the weigher? thus expressing the powerful impression made on their minds. If any one suppose that the line of thought is suddenly broken off, because the Prophet, having in the former verse spoken of "the kings beauty," now brings forward terrors, I have no doubt that he magnifies the kindness of God by means of comparison, in order that believers, when they have been delivered, may set a higher value on the condition to which they have attained. Men are forgetful and niggardly in judging of God's favors, and, after having been once set free, do not consider what was the depth of their misery. Such persons need to be reminded of those wretched and disastrous times, during which they endured great sufferings, in order that they may more fully appreciate the greatness of the favor which God has bestowed on them. We ought also to observe another reason why it was advantageous that the people should be forewarned of that terror. It was that, after having heard of the kings magnificence, they might not promise themselves exemption from all uneasiness, but might be prepared to undergo any kind of troubles and distresses, and that, even while they were subject to tribute and placed under siege, they might, know that the kingdom of Judah was the object of God's care, and would be rescued from the hands of tyrants. It is a very wretched condition which the Prophet describes, that a free people should be oppressed by such cruel tyranny as to have all their property valued, and an inventory taken of their houses, possessions, families, and servants. How grievous this slavery is, many persons formerly unaccustomed to it actually know by experience in our times, when their property is valued to the very last farthing, and a valuation is made not only of their undoubted incomes but also of their expected gains, and not only their money and possessions, but even their names are placed on record, while new methods of taxation are contrived, not only on food but on the smallest articles, so that tyrants seize on a large portion of those things which are indispensably necessary to the wretched populace; and yet those calamities do not restrain men from insolence, licentiousness, and rebellion. What then will happen when they shall be free and at full liberty? Will they not, forgetful of all their distresses, and unmindful of God's kindness, abandon themselves more freely than before to every kind of indulgence and licentiousness? It is not without good reason, therefore, that the Prophet places before the eyes of the people that wretched condition, that they may not, when delivered from it, giveway to their unlawful passions, but may acknowledge their deliverer and may love him with all their heart. Some have falsely imagined that Paul (1 Corinthians 1:20) quotes this passage; for that would spoil the Prophet's meaning and torture his words to a different purpose. They have been led into a mistake by the mere use of the word "scribe," which there denotes a Teacher. Isaiah gives the name of "the scribe" to the person who took account of persons, families, lands, and houses, and, in short, who kept the registers of the taxes. By "the weigher," he means the person who received the taxes, for he "weighed" the money which was paid. That office is discharged in the present day by those who are called treasurers. Where is he who singles out the principal houses? He now.adds a very troublesome and exceedingly disliked class of men, "the describers of the towers," that is, of the more remarkable buildings; for they visit and examine each person's house, in order to know who are more wealthy than others, that they may demand a larger sum of money. Such men,like huntinghounds, are commonly employed by tyrants to scent the track of money, for the sake of laying on some unusual impost in addition to the ordinary taxes. The arrival of such persons must have been exceedingly annoying to the people, for they never cease till they have sucked all the blood and marrow. If any one prefer to view this term as denoting the servants of the king himself, whose business it was to destroy the houses adjoining to the walls of the city, let him enjoy his opinion. For my own part, I think it probable that the Prophet speaks of the receivers of taxes, whom conquerors appoint over vanquished nations for the sake of maintaining their authority.

Thou shaft not see a fierce people. The word nvz (nognaz) is translated by some "strong," and by others "impudent;" but, undoubtedly, he intends to express the fierceness of the Assyrians, which he afterwards affirms by saying that they would have no intercourse with them, because they spoke a different language. Nothing is more fitted to excite men to compassion than the intercourse of speech, by which men explain their distresses to each other. When this is wanting, there can be no means of gaining their hearts; each party is a barbarian to the other; and nothing more can be obtained from them than if one were dealing with wild and savage beasts. The Prophet, therefore, dwells largely on the wretched condition of the people, in order to shew, on the other hand, how great was the kindness of God in delivering them from so great terror. In like manner, the Holy Spirit magnifies the grace of God, in preserving his people in Egypt, though "they did not understand the language of that nation." (Psalm 131:5.)

Behold Zion. Some read it in the vocative case, "Behold, O Zion;" but it is preferable to read it in the accusative case. He brings forward a promise of the restoration of the Church, which ought to have great weight with all godly persons; for when the Church shakes or falls, there can be no hope of prosperity. That the Church will be restored he shews in such a manner that he places it before our eyes as having actually taken place, though he speaks of what is future; and his object is to give greater energy to his style, as if he had said, "Again you will see Zion restored and Jerusalem flourishing." Although believers see everything destroyed and scattered, and although they despair of her safety, yet in Jerusalem there shall be a quiet and safe habitation. The city of our solemnities, or of our assemblies. By this designation he shews that we ought to judge of the restoration of Zion chiefly on this ground, that the people "assembled" there to hear the Law, to confirm the covenant of the Lord, to call upon his name, and to offer sacrifices. When the people were deprived of these things, they were scattered and nearly lost, and appeared to be separated from their head and utterly abandoned. Accordingly, nothing was so deeply lamented by godly persons, when they were held in captivity at Babylon, as to be banished from their native country and at the same time deprived of those advantages; and that this was the chief complaint of all believers is very manifest from many passages. (Psalm 137:4.) "Zion" is called by him "a city," because it formed the middle of the city, and was also called "the city of David." (Isaiah 22:9.) The extent of Jerusalem was different and larger; for, as we mentioned in the explanation of another passage, [14] there was a double wall, which is customary in many cities. Here it ought to be observed that the restoration of the Church is the most valuable of all blessings, and ought above all things to be desired; that everything else, even though it should be most abundant, is of no avail, if this single blessing be, wanting; and, on the other hand, that we cannot be unhappy, so long as Jerusalem, that is, the Church, shall flourish. Now, it is restored and flourishes, when God presides in our assemblies, and when we are assembled in his name and thus cleave to him. Wicked men indeed shelter themselves under the name of God, as if they were assembled at his command; but it is an empty mask, for in their heart they are very far from him, and attempt nothing in obedience to his authority. Jerusalem a peaceful habitation. He says that believers, who had long been agitated amidst numerous alarms, will have a safe and "peaceful habitation" in the Church of God. Although God gave to his people some taste of that peace under the reign of Hezekiah, yet it was only in Christ that the fulfillment of it was manifested. Not that since that time the children of God have had a quiet habitation in the world; even in the present day this peacefulness is concealed; for we lead an exceedingly wandering and uncertain life, are tossed about by various storms and tempests, are attacked by innumerable enemies, and must engage in various battles, so that there is scarcely a single moment that we are at rest. The peace which is promised, therefore, is not that which can be perceived by our bodily senses, but we must come to the inward feelings of the heart, which have been renewed by the Spirit of God, so that we enjoy that peace which no human understanding is able to comprehend; for, as Paul says, "it goes beyond all our senses." (Philippians 4:7.) The Lord will undoubtedly bestow it upon us, if we dwell in the Church. A tent which shall not be carried away, the stakes of which shall never be removed. By these metaphors of "a tabernacle" and of "stakes," he describes accurately the condition of the Church. He might have called it a well-founded city, but he says that it is "a tabernacle," which, by its very nature, is such that it can be speedily removed to a different place, in order that, though we may consider the condition of the Church to be uncertain and liable to many changes, yet we may know that it cannot be moved or shaken; for it will remain in spite of storms and tempests, in spite of all the attacks of enemies, and in opposition to what appears to be its nature, and to the views of our understanding. These two statements appear to be inconsistent with each other, and faith alone reconciles them, by maintaining that it is safer to dwell in this "tabernacle" than in the best defended fortresses. We ought to employ this as a shield against temptations,which otherwise would speedily destroy our faith, whenever we perceive the Church to be not only shaken, but violently driven about in all possible directions. Who would say that amidst that violent storm the "tabernacle" was safe? But since God does not wish his people to be wholly fixed on the earth, that they may depend more on himself alone, the protection which he promises to us ought to be reckoned better than a hundred, better than a thousand supports.

Because there the mighty Jehovah will be to us. The two particles ky ym (ki im) often serve the place of a double affirmative, but here a reason is assigned, and they might even be appropriately rendered, For if; but I willingly retain what is more clear. The Prophet assigns the reason why the Church, which appears to resemble a movable "tent," exceeds in stability the best founded cities. It is because "the Lord is in the midst of her," as it is also said, (Psalm 46:5,) and "therefore she shall not be moved." If we separate the Church from God; it will immediately fall without any attack; for it will consist of men only, than whom nothing can be more weak or frail. Will be to us a place of rivers. When God dwells with us, he confirms and supports what was naturally feeble, and supplies to us the place of a very strong fortress, a very broad ditch, and walls and "rivers" surrounding the city on every side. He alludes to the situation of the city Jerusalem, which had only a small rivulet, and not large and rapid rivers, like those of Babylon and other cities; for in another passage (Isaiah 8:6) he enjoined them to rest satisfied with the power of God alone, and not to covet those broad rivers. As if he had said, "Our strength shall be invincible, if God rule over us; for under his guidance and direction we shall be abundantly fortified." There shall not pass a ship with oars. Large rivers are attended by this inconvenience, that they may give access to enemies, so as to enable them to approach with their ships nearer than is desirable; and thus, very frequently, what appeared to be of service is found to be injurious. But while the Lord says that he will be "a river," he says also that there will be no reason to dread such an inconvenience, and that enemies will not be allowed to approach, he mentions two kinds of ships, long ships, and ships of burden, in order to shew that enemies will be shut out in every possible way. Hence we ought to draw a very useful doctrine, that the hope of safety should not be sought from any other than from God alone, and that it is in vain to collect various means of defense, which will be useless, and even hurtful, if He be not on our side.

For Jehovah is our judge. The Prophet now explains the manner in which God dwells in the Church. It is, that he is there worshipped and acknowledged as Judge, Lawgiver, and King; for they who obey God and yield subjection to him as their King, shall know by experience that he is the guardian of their salvation; but they who falsely glory in his name, vainly hope that he will assist them. Let us only yield to his authority, hear his voice, and obey him; and, on the other hand, he will shew that he is our protector and most faithful guardian. But when we despise his voice and disobey his word, we undoubtedly have no reason to wonder that he abandons and forsakes us in dangers. Hence, also, we ought to observe what is the true Church of God. It is that which acknowledges God to be a "Lawgiver" and "King." With what effrontery, therefore, do the Papists dare to boast that they are the Church of God, seeing that they reject that lawful government of it which was enjoined by Moses, and the Prophets, and Christ, and substitute in the room of it inventions and base traffic? They exert a cruel tyranny over consciences, and, by taking away all the liberty which Christ has bestowed on us, they wretchedly harass souls and lead them to perdition; but God alone has the right to rule the conscience, because he alone is "Lawgiver" and "Judge," and he alone ought to rule and guide us by his word. He combines here the three words, "Judge," "Lawgiver" and King," because the subject is of very great importance, and ought not to be lightly set aside. If, therefore, we permit ourselves to be guided by his word, he will never fail us; and this is the only way of obtaining salvation.

Thy cords were loosed. He directs his discourse to the Assyrians, in whose person he likewise addresses all the enemies of the Church. After having promised to the Church such stability as shall never be disturbed, he rebukes the foolish confidence with which ungodly men are puffed up; as if they had been so deeply rooted as to reach the center of the earth. Although, during the intoxicating influence of prosperity, they imagine that their wealth is exceedingly secure, he foretells that ruin will quickly overtake them, because they are not supported by the hand of God. He follows out the comparison which he had employed at the commencement. Having said that the Church resembles a place that is fortified and surrounded by very broad rivers which do not admit the approach of enemies, he now compares the condition of wicked men to ships; by which he means that they have no solid foundation, though they appear to be formidable, and though they are madly eager and fiercely cruel, and imagine that none can resist their rage. Although, therefore, they have long ships and ships of burden, by which they may be said to form a union between countries placed at great distances from each other, and to make themselves masters of sea and land, still they shall have no permanency or stability. The Lord will sink their ships, will take away their ropes and masts, and will involve them in a universal shipwreck. Let us not therefore be terrified by their fury and insolence, but let us look for the day of the Lord, when he shall make their rage and violence to fall on their own heads.

And the inhabitant shall not say, I am sick. The Prophet again returns to the Church; for the destruction which he threatened against the Assyrians tended also to the consolation of the godly, since the safety of the Church could not be maintained unless the Lord granted his protection against so many adversaries who attack and molest her on every hand. Accordingly, having briefly remarked that all the reprobate who annoy the children of God shall be defeated, he appropriately follows out his subject by affirming that God will leave nothing undone that could promote the salvation of the godly. He says, therefore, that the citizens of the Church shall be freed from every inconvenience, because through the favor of God they shall enjoy prosperity. The people that dwell in it have been freed from iniquity. This latter clause of the verse explains the former; for it shews that there is nothing to prevent the blessings of God from being largely enjoyed by us, when our sins have been pardoned. Hence, also, we conclude, that all the miseries which press upon us spring from no other source than from our sins. On any other ground the reason which he assigns might appear to be, farfetched and inappropriate; but we must hold this principle, that all the evils which God inflicts upon us are so many tokens of his anger. Hence it follows that, when guilt has been removed, nothing remains but that God will regard us with the affection of a father, and will graciously bestow upon us all that we need. If, therefore, we desire to be delivered from afflictions, we ought to observe this order, to seek first to be reconciled to God; for the removal of the cause would be speedily followed by the removal of the effect. But seeing that our desires, are illregulated, and that, in consequence of being anxious merely to avoid punishments, we shut our eyes against the root of our distresses, we need not wonder that we obtain no alleviation of them. Those persons, therefore, are mistaken who indulge in their vices, and yet wish to be exempted from every kind of afflictions. If they do not suffer and adversity, still they will not cease to be miserable, and cannot enjoy peace of mind so long as they are pursued by the consciousness of their crimes. Consequently, true happiness consists in this, that we have obtained pardon from God, and sincerely believe that all the blessings which we receive from his hand are the results of his fatherly kindness. Let us also learn that there is no other way in which we can please God, or obtain the honor of being accounted his children, than when he ceases to impute to us our sins; and therefore it is only the reconciliation which we obtain by free grace that pacifies God toward us, and opens up the way to the enjoyment of his goodness. That there is no visible evidence of that exemption from afflictions does not lessen the truth of the promise, because believers are abundantly satisfied with this comfort in their afflictions, that even when they are chastened by the hand of God, still they are his beloved children. So far as they have been renewed by his Spirit, they begin to taste the blessing which was in full perfection before the fall of Adam; but because they are burdened with many sins, they constantly need to be cleansed. Still, however, through compassion on their weakness, God mitigates their punishment, and, if not by removing altogether, yet by abating and soothing their grief, shews that he promotes their happiness; and therefore it is not without good reason that the Prophet declares the Church to be exempted from ordinary calamities, so far as they proceed from the curse of God. Hence, also, we see clearly how childish is the distinction of the Papists, that the removal of guilt is of no avail; as if we had to satisfy the judgment of God. But far otherwise do the prophets teach, as may be easily learned from various passages; and if there had been nothing more than this single passage, can anything be plainer than that sicknesses come to an end, because iniquity has been pardoned? The meaning is undoubtedly the same as if he had said, that punishment ceases because sin has been pardoned. True, indeed, though God has been pacified towards them, [15] he sometimes inflicts punishment on believers; and the object is, that by fatherly chastisement he may instruct them more fully for the future, and not that he may take vengeance on them, as if he had been but half reconciled. But Papists think that their punishments are of the nature of satisfactions, and that by paying them the sinner in some measure redeems himself, and puts away his guilt; which is absolutely inconsistent with a free pardon. Thus their abominable inventions, both about satisfactions, and about the fire of purgatory, fall to the ground. It is also worthy of observation, that none but the citizens of the Church enjoy this privilege; for, apart from the body of Christ and the fellowship of the godly, there can be no hope of reconciliation with God. Hence, in the Creed we profess to believe in "The Catholic Church and the forgiveness of sins;" for God does not include among the objects of his love any but those whom he reckons among [he members of his onlybegotten Son, and, in like manuel', does not extend to any who do not belong to his body the free imputation of righteousness. Hence it follows, that strangers who separate themselves from the Church have nothing left for them but to rot amidst their curse. Hence, also, a departure from the Church is an open renouncement of eternal salvation. Footnotes: [1] "Certainement nos enfans sont plus savans et religieux qu'eux." "Certainly our children are more learned and religious than they are." [2] "Puis que ton naturel est d'assister aux tiens, quand tout est reduit au desespoir." "Since thy disposition is to assist thy people when all is reduced to despair." [3] The rising meant is not the ascent of the Judge to the judgmentseat, (Piscator,) nor the exaltation of the Assyrian power, (AbenEzra.) but the act of rising from a state of seeming inaction, as when one rouses himself to strike, (Barnes.)" -- Alexander. [4] This word is rendered by Calvin and our own translators, "stability." [5] "Here Judah is spoken of in the third person, though mentioned in the second just before; an enallage frequent in Hebrew poetry." -- Stock. [6] See Commentary on Isaiah, [2]vol. 1, p. 374. [7] "Their valiant ones, or messengers." -- (Eng. Ver.) "The Targum and some other ancient versions seem to treat 'r'lm, (erellam,) as a contraction of 'r'h lm, (ereh lam, or eraeh lam.) Thus Aquila has horathesomai autois Symmachus,ophthesomai; the Vulgate, videntes But there is no example of the form lm (lam) for lhm (lahaem). -- Alexander. [8] "Eliakim, with the rest, who returned to Hezekiah, with their clothes rent, in despair at the rejection of all conditions of peace. Isaiah 36:2, 22." -- Stock. [9] "These are not the words of the ambassadors reporting the condition of the country (Grotius), but of the Prophet himself describing it. The scene presented is not that of Protestant cities seized by Antichrist, and a stop put to a religious course and conversation (Gill), but the actual condition of Judea during the Assyrian invasion. (Compare Judges 5:6)." -- Alexander. [10] "The emphasis is not upon the pronoun (Barnes), which in that case would have been expressed in Hebrew, but upon the adverb now, which is twice repeated to imply that the time for the divine interposition is arrived, and that there shall be no more delay." -- Alexander. [11] "In the Chaldee ksch (chasach) signifies "to prune," and in the Syriac it denotes "the pruning of vines," as in Asseman. Bibl. Orient., tom. 1, p. 374. The meaning therefore is, as thorns lopped off and dried are quickly consumed, with a crackling noise, by the fire laid under them." -- Rosenmuller. [12] "Quand leurs coeurs sont endureis." "When their hearts are hardened." [13] "D'un remords de mauvaise conscience." "By the remorse of a bad conscience." [14] Commentary on Isaiah [15] "Encore qu'il leur air pardonne." "Though he has forgiven them."

wisdom--sacred; that is, piety. thy--Hezekiah's; or rather, "Judea's." "His" refers to the same; such changes from the pronoun possessive of the second person to that of the third are common in Hebrew poetry. treasure--Not so much material wealth as piety shall constitute the riches of the nation (Pro 10:22; Pro 15:16).

From the vision of future glory Isaiah returns to the disastrous present; the grief of "the valiant ones" (parallel to, and identical with, "the ambassadors of peace"), men of rank, sent with presents to sue for peace, but standing "without" the enemy's camp, their suit being rejected (Kg2 18:14, Kg2 18:18, Kg2 18:37). The highways deserted through fear, the cities insulted, the lands devastated. cry-- (Isa 15:4).

broken . . . covenant--When Sennacherib invaded Judea, Hezekiah paid him a large sum to leave the land; Sennacherib received the money and yet sent his army against Jerusalem (Kg2 18:14, Kg2 18:17). despised--make slight of as unable to resist him (Isa 10:9; Isa 36:19); easily captures them.

(Isa 24:4). Lebanon--personified; the allusion may be to the Assyrian cutting down its choice trees (Isa 14:8; Isa 37:24). Sharon--south of Carmel, along the Mediterranean, proverbial for fertility (Isa 35:2). Bashan--afterwards called Batanea (Isa 2:13). fruits--rather, understand "leaves"; they lie as desolate as in winter.

The sight of His people's misery arouses Jehovah; He has let the enemy go far enough. I--emphatic; God Himself will do what man could not.

Ye--the enemy. conceive chaff-- (Isa 26:18; Isa 59:4). your breath--rather, your own spirit of anger and ambition [MAURER], (Isa 30:28).

(Isa 9:19; Amo 2:1). Perhaps alluding to their being about to be burnt on the funeral pyre (Isa 30:33). thorns--the wicked (Sa2 23:6-7).

sinners in Zion--false professors of religion among the elect people (Mat 22:12). hypocrites--rather, "the profane"; "the abandoned" [HORSLEY]. who, &c.--If Jehovah's wrath could thus consume such a host in one night, who could abide it, if continued for ever (Mar 9:46-48)? Fire is a common image for the divine judgments (Isa 29:6; Isa 30:30). among us--If such awful judgments have fallen on those who knew not the true God, how infinitely worse shall fall on us who, amid religious privileges and profession, sin against God, (Luk 12:47-48; Jam 4:17)?

In contrast to the trembling "sinners in Zion" (Isa 33:14), the righteous shall be secure amid all judgments; they are described according to the Old Testament standpoint of righteousness (Psa 15:2; Psa 24:4). stoppeth . . . ears . . . eyes--"Rejoiceth not in iniquity" (Co1 13:6; contrast Isa 29:20; Psa 10:3; Rom 1:32). The senses are avenues for the entrance of sin (Psa 119:37).

on high--heights inaccessible to the foe (Isa 26:1). bread . . . waters--image from the expected siege by Sennacherib; however besieged by trials without, the godly shall have literal and spiritual food, as God sees good for them (Isa 41:17; Psa 37:25; Psa 34:10; Psa 132:15).

Thine--the saints'. king in . . . beauty--not as now, Hezekiah in sackcloth, oppressed by the enemy, but King Messiah (Isa 32:1) "in His beauty" (Sol 5:10, Sol 5:16; Rev 4:3). land . . . very far off--rather, "the land in its remotest extent" (no longer pent up as Hezekiah was with the siege); see Margin. For Jerusalem is made the scene of the king's glory (Isa 33:20, &c.), and it could not be said to be "very far off," unless the far-off land be heaven, the Jerusalem above, which is to follow the earthly reign of Messiah at literal Jerusalem (Isa 65:17-19; Jer 3:17; Rev 21:1-2, Rev 21:10).

meditate--on the "terror" caused by the enemy, but now past. where, &c.--the language of the Jews exulting over their escape from danger. scribe--who enrolled the army [MAURER]; or, who prescribed the tribute to be paid [ROSENMULLER]; or, who kept an account of the spoil. "The principal scribe of the host" (Kg2 25:19; Jer 52:25). The Assyrian records are free from the exaggerations of Egyptian records. Two scribes are seen in every Assyrian bas-relief, writing down the various objects brought to them, the heads of the slain, prisoners, cattle, sheep, &c. receiver--"weigher," Margin. LAYARD mentions, among the Assyrian inscriptions, "a pair a scales for weighing the spoils." counted . . . towers--he whose duty it was to reconnoitre and report the strength of the city to be besieged.

fierce people--The Assyrians shall not be allowed to enter Jerusalem (Kg2 19:32). Or, thou shalt not any longer see fierce enemies threatening thee as previously; such as the Assyrians, Romans, and the last Antichristian host that is yet to assail Jerusalem (Deu 28:49-50; Jer 5:15; Zac 14:2). stammering--barbarous; so "deeper," &c., that is, unintelligible. The Assyrian tongue differed only in dialect from the Hebrew, but in the Assyrian levies were many of non-Semitic race and language, as the Medes, Elamites, &c. (see on Isa 28:11).

solemnities--solemn assemblies at the great feasts (see on Isa 30:29; Psa 42:4; Psa 48:12). not . . . taken down . . . removed--image from captives "removed" from their land (Isa 36:17). There shall be no more "taking away" to an enemy's land. Or else, from nomads living in shifting tents. The saints, who sojourned once in tabernacles as pilgrims, shall have a "building of God--eternal in the heavens" (Co2 5:1; Heb 11:9-10; compare Isa 54:2). stakes--driven into the ground; to these the "cords" were fastened. Christ's Church shall never fall (Mat 16:18). So individual believers (Rev 3:12).

there--namely, in Jerusalem. will be . . . rivers--Jehovah will be as a broad river surrounding our city (compare Isa 19:6; Nah 3:8), and this, too, a river of such a kind as no ship of war can pass (compare Isa 26:1). Jerusalem had not the advantage of a river; Jehovah will be as one to it, affording all the advantages, without any of the disadvantages of one. galley with oars--war vessels of a long shape, and propelled by oars; merchant vessels were broader and carried sail. gallant--same Hebrew word as for "glorious," previously; "mighty" will suit both places; a ship of war is meant. No "mighty vessel" will dare to pass where the "mighty Lord" stands as our defense.

Lord--thrice repeated, as often: the Trinity (Num 6:24-26). judge . . . lawgiver . . . king--perfect ideal of the theocracy, to be realized under Messiah alone; the judicial, legislative, and administrative functions as king to be exercised by Him in person (Isa 11:4; Isa 32:1; Jam 4:12).

tacklings--Continuing the allegory in Isa 33:21, he compares the enemies' host to a war galley which is deprived of the tacklings or cords by which the mast is sustained and the sail is spread; and which therefore is sure to be wrecked on "the broad river" (Isa 33:21), and become the prey of Israel. they--the tacklings, "hold not firm the base of the mast." then--when the Assyrian host shall have been discomfited. Hezekiah had given Sennacherib three hundred talents of silver, and thirty of gold (Kg2 18:14-16), and had stripped the temple of its gold to give it to him; this treasure was probably part of the prey found in the foe's camp. After the invasion, Hezekiah had so much wealth that he made an improper display of it (Kg2 20:13-15); this wealth, probably, was in part got from the Assyrian. the lame--Even the most feeble shall spoil the Assyrian camp (compare Isa 35:6; Sa2 5:6).

sick--SMITH thinks the allusion is to the beginning of the pestilence by which the Assyrians were destroyed, and which, while sparing the righteous, affected some within the city ("sinners in Zion"); it may have been the sickness that visited Hezekiah (Isa. 38:1-22). In the Jerusalem to come there shall be no "sickness," because there will be no "iniquity," it being forgiven (Psa 103:3). The latter clause of the verse contains the cause of the former (Mar 2:5-9). The thirty-fourth and thirty-fifth chapters form one prophecy, the former part of which denounces God's judgment against His people's enemies, of whom Edom is the representative; the second part, of the flourishing state of the Church consequent on those judgments. This forms the termination of the prophecies of the first part of Isaiah (the thirty-sixth through thirty-ninth chapters being historical) and is a kind of summary of what went before, setting forth the one main truth, Israel shall be delivered from all its foes, and happier times shall succeed under Messiah. Next: Isaiah Chapter 34

[214] Isa. xxxiii. 17. “Thine eyes shall see the King in his beauty; they shall behold the land that is very far off.” This verse speaks of two different sorts of people that dwell in Zion, viz. 1. The true citizens of Zion, described here in the two preceding verses, much as the true citizens of Zion are described in the 15th Psalm., and Psal. xxiv. 4, 5.; and, 2. Sinners in Zion, spoken of in the 14th verse. Of the former it is said, “Thine eyes shall see the King in his beauty, i. e. those that are spoken of in the immediately foregoing words. They shall see the land that is very far off, i. e. they that were spoken of before. There is an evident antithesis in the words: as they are opposite kinds of persons that are spoken of, so they are opposite things that are predicated of them. The one should “see the land that is very far off,” i. e should be led away captive thither; as it was threatened to the children of Israel if they were not obedient, that they should be driven out of their own land, and carried captive into a very far country. Deut. xxviii. 49. “The Lord shall bring a nation against thee from far, from the end of the earth;” and 64th verse,. “And the Lord shall scatter thee among all people, from one end of the earth, even unto the other; and this is a judgment often threatened by the prophets to the wicked Israelites, and is threatened by this prophet in particular. Isa. v. 26. xiii. 5. “They came from a far country, from the end of heaven, even the Lord, and the weapons of his indignation, to destroy the whole land.” But the other should “see the King in his beauty;” this is here spoken of as the opposite to a being carried away into a far country. The literal and next meaning seems to be this, that while the sinners in Zion are cast out of Zion, and out of their own land to the ends of the earth, and made slaves to a foreign prince, thou shalt dwell peaceably and quietly in the land of Israel, and in Zion, (the true citizens of Zion shall abide in Zion, Psal. xv. 1.) under the peaceable and happy government of thine own prince, the King of Zion, the King that sits in the throne of David, who had his palace in Zion. Thou shalt see the King that reigns in Zion in his beauty, reigning and governing his people in great glory and prosperity, and thou shalt enjoy the blessing of his prosperous and glorious reign. Beauty is often put for glory and prosperity, as chap. xxviii. 1. and Ezek. xxvii. 3, 4, 11. and chap. xxviii. 12, 17. as ver. 20. of this context, Thou shalt see Jerusalem a quiet habitation, i. e. thou shalt enjoy the blessings of its safe and quiet state, as Psal. cxxviii. 5, 6. Thou shalt see the good of Jerusalem and thou shalt see peace upon Israel. The blessing here promised to the righteous in Israel, seems to be the same with that which the queen of Sheba observed in Solomon’s servants. 2 Chron. ix. 7. “Happy are thy men, and happy are these thy servants which stand continually before thee.”

But although what the prophet here alludes to in the punishment threatened to the sinners in Zion, be the captivity into Babylon, and what he alludes to in the reward promised to the righteous, be the dwelling under the safe, and quiet, and prosperous government of their own king that sat on the throne of David, which was in Zion; yet the things chiefly meant, are spiritual things that are typified by these temporal things, for there never was literally any such distinction made between the wicked and righteous Israelites, as is here spoken of; for when the Jews were carried away into Babylon, there was no king left reigning in Zion in peace and prosperity, but it was a time of universal calamity throughout the whole land. Therefore, by being carried captive into a land very far off, seems to be intended chiefly the eternal rejection and banishment of hypocrites, who though they for the present dwell in Zion in God’s church amongst his people, yet the time will come when they shall be removed at the utmost distance from it, and shall be sent into eternal banishment; and by the King that is here spoken of, that the true citizens of Zion shall see in his beauty, is meant Jesus Christ, even David their King, as he is called, Jer. xxx. 9. and Hos. iii. 5. The King spoken of in the beginning of the foregoing chapter, and every where throughout this book. They shall behold him in his beauty, and shall enjoy the blessings of his kingdom of grace here; and hereafter shall for ever dwell in his presence, and see his face, and rejoice in his kingdom of glory.

Here we have, I. The proud and false Assyrian justly reckoned with for all his fraud and violence, and laid under a woe, Isa 33:1. Observe, 1. The sin which the enemy had been guilty of. He had spoiled the people of God, and made a prey of them, and herein had broken his treaty of peace with them, and dealt treacherously. Truth and mercy are two such sacred things, and have so much of God in them, that those cannot but be under the wrath of God that make conscience of neither, but are perfectly lost to both, that care not what mischief they do, what spoil they make, what dissimulations they are guilty of, nor what solemn engagements they violate, to compass their own wicked designs. Bloody and deceitful men are the worst of men. 2. The aggravation of this sin. He spoiled those that had never done him any injury and that he had no pretence to quarrel with, and dealt treacherously with those that had always dealt faithfully with him. Note, The less provocation we have from men to do a wrong thing the more provocation we give to God by doing it. 3. The punishment he should fall under for this sin. He that spoiled the cities of Judah shall have his own army destroyed by an angel and his camp plundered by those whom he had made a prey of. The Chaldeans shall deal treacherously with the Assyrians and revolt from them. Two of Sennacherib's own sons shall deal treacherously with him and basely murder him at his devotions. Note, The righteous God often pays sinners in their own coin. He that leads into captivity shall go into captivity, Rev 13:10; Rev 18:6. 4. The time when he shall be thus dealt with. When he shall make an end to spoil, and to deal treacherously, not by repentance and reformation, which might prevent his ruin (Dan 4:27), but when he shall have done his worst, when he shall have gone as far as God would permit him to go, to the utmost of his tether, then the cup of trembling shall be put into his hand. When he shall have arrived at his full stature in impiety, shall have filled up the measure of his iniquity, then all shall be called over again. When he has done God will begin, for his day is coming. II. The praying people of God earnest at the throne of grace for mercy for the land now in its distress (Isa 33:2): "O Lord! be merciful to us. Men are cruel; be thou gracious. We have deserved thy wrath, but we entreat thy favour; and, if we may find the propitious to us, we are happy; the trouble we are in cannot hurt us, shall not ruin us. It is in vain to expect relief from creatures; we have no confidence in the Egyptians, but we have waited for thee only, resolving to submit to thee, whatever the issue of the trouble be, and hoping that it shall be a comfortable issue." Those that by faith humbly wait for God shall certainly find him gracious to them. They prayed, 1. For those that were employed in military services for them: "Be thou their arm every morning. Hezekiah, and his princes, and all the men of war, need continual supplies of strength and courage from thee; supply their need therefore, and be to them a God all-sufficient. Every morning, when they go forth upon the business of the day, and perhaps have new work to do and new difficulties to encounter, let them be afresh animated and invigorated, and, as the day, so let the strength be." In our spiritual warfare our own hands are not sufficient for us, nor can we bring any thing to pass unless God not only strengthen our arms (Gen 49:24), but be himself our arm; so entirely do we depend upon him as our arm every morning, so constantly do we depend upon his power, as well as his compassions, which are new every morning, Lam 3:23. If God leaves us to ourselves any morning, we are undone; we must therefore every morning commit ourselves to him, and go forth in his strength to do the work of the day in its day. 2. For the body of the people: "Be thou our salvation also in the time of trouble, ours who sit still, and do not venture into the high places of the field." They depend upon God not only as their Saviour, to work deliverance for them, but as their salvation itself; for, whatever becomes of their secular interests, they will reckon themselves safe and saved if they have him for their God. If he undertake to be their Saviour, he will be their salvation; for as for God his work is perfect. Some read it thus: "Thou who wast their arm every morning, who wast the continual strength and help of our fathers before us, be thou our salvation also in time of trouble. Help us as thou helpedst them; they looked unto thee and were lightened (Psa 34:5); let us then not walk in darkness." III. The Assyrian army ruined and their camp made a rich but cheap and easy prey to Judah and Jerusalem. No sooner is the prayer made (Isa 33:2) than it is answered (Isa 33:3), nay, it is outdone. They prayed that God would save them from their enemies; but he did more than that; he gave them victory over their enemies and abundant cause to triumph; for, 1. The strength of the Assyrian camp was broken (Isa 33:3) when the destroying angel slew so many thousands of them: At the noise of the tumult, of the shrieks of the dying men (who, we may suppose, did not die silently), the rest of the people fled, and shifted every one for his own safety. When God did thus lift up himself the several nations, or clans, of which the army was composed, were scattered. It was time to stir when such an unprecedented plague broke out among them. When God arises his enemies are scattered, Psa 68:1. 2. The spoil of the Assyrian camp is seized, by way of reprisal, for all the desolations of the defenced cities of Judah (Isa 33:4): Your spoil shall be gathered by the inhabitants of Jerusalem, like the gathering of the caterpillar, and as the running to and fro of locusts, that is, the spoilers shall as easily and as quickly make themselves masters of the riches of the Assyrians as a host of caterpillars, or locusts, make a field, or a tree, bare. Thus the wealth of the sinner is laid up for the just and Israel is enriched with the spoil of the Egyptians. Some make the Assyrians to be the caterpillars and locusts, which, when they are killed, are gathered together in heaps, as the frogs of Egypt, and are run upon, and trodden to dirt. IV. God and his Israel glorified and exalted hereby. When the spoil of the enemy is thus gathered, 1. God will have the praise of it (Isa 33:5): The Lord is exalted. It is his honour thus to abase proud men, and hide them in the dust, together; thus he magnifies his own name, and his people give him the glory of it, as Israel when the Egyptians were drowned, Exo 15:1, Exo 15:2, etc. He is exalted as one that dwells on high, out of the reach of their blasphemies, and that has an over-ruling power over them, and wherein they deal proudly delights to show himself above them - that does what he will, and they cannot resist him. 2. His people will have the blessing of it. When God lifts up himself to scatter the nations that are in confederacy against Jerusalem (Isa 33:3) then, as a preparative for that, or as the fruit and product of it, he has filled Zion with judgment and righteousness, not only with a sense of justice, but with a zeal for it and a universal care that it be duly administered. It shall again be called, The city of righteousness, Isa 1:26. In this the grace of God is exalted, as much as his providence was in the destruction of the Assyrian army. We may conclude God has mercy in store for a people when he fills them with judgment and righteousness, when all sorts of people, and all their actions and affairs, are governed by them, and they are so full of them that no other considerations can crowd in to sway them against these. Hezekiah and his people are encouraged (Isa 33:6) with an assurance that God would stand by them in their distress. Here is, (1.) A gracious promise of God for them to stay themselves upon: Wisdom and knowledge shall be the stability of thy times, and strength of salvation. Here is a desirable end proposed, and that is the stability of our times, that things be not disturbed and unhinged at home, and the strength of salvation, deliverance from, and success against, enemies abroad. The salvation that God ordains for his people has strength in it; it is a horn of salvation. And here are the way and means for obtaining this end - wisdom and knowledge, not only piety, but prudence. That is it which, by the blessing of God, will be the stability of our times and the strength of salvation, that wisdom which is first pure, then peaceable, and which sacrifices private interests to a public good; such prudence as this will establish truth and peace, and fortify the bulwarks in defence of them. (2.) A pious maxim of state for Hezekiah and his people to govern themselves by: The fear of the Lord is his treasure. It is God's treasure in the world, from which he receives his tribute; or, rather, it is the prince's treasure. A good prince accounts it so (that wisdom is better than gold) and he shall find it so. Note, True religion is the true treasure of any prince or people; it denominates them rich. Those places that have plenty of Bibles, and ministers, and serious good people, are really rich; and it contributes to that which makes a nation rich in this world. It is therefore the interest of a people to support religion among them and to take heed of every thing that threatens to hinder it. V. The great distress that Jerusalem was brought into described, that those who believed the prophet might know beforehand what troubles were coming and might provide accordingly, and that when the foregoing promise of their deliverance should have its accomplishment the remembrance of the extremity of their case might help to magnify God in it and make them the more thankful, Isa 33:7-9. It is here foretold, 1. That the enemy would be very insolent and abusive and there would be no dealing with him, either by treaties of peace (for he has broken the covenant without any hesitation, as if it were below him to be a servant to his word), or by the preparations of war, for he has despised the cities; he scorns to take notice either of their appeals to justice or of their petitions for mercy. He makes himself master of them so easily (though they are called fenced cities), and meets with so little resistance, that he despises them, and has no relentings when he puts all to the sword; for he regards no man, has no pity or concern, no, not for those that he is under particular obligations to. He neither fears God nor regards man, but is haughty and imperious to every one. There are those that take a pride in trampling upon all mankind, and have neither veneration for the honourable nor compassion for the miserable. 2. That therefore he would not be brought to any terms of reconciliation: The valiant ones of Jerusalem, being unable to make their parts good with him, must be contentedly run down with noise and insolence, which will make them cry without, because they cannot serve their country as they might have done against a fair adversary. The ambassadors sent by Hezekiah to treat of peace, finding him so haughty and unmanageable, shall weep bitterly for vexation at the disappointment they had met with in their negotiations; they shall weep like children, as despairing to find out any expedient to pacify him. 3. That the country should be made quite desolate for a time by his army. (1.) No man durst travel the roads; so that a stop was put to trade and commerce, and (which was worse) no man could safely go up to Jerusalem, to keep the solemn feasts: The highways lie waste. While the fields lie waste, trodden like the highways, the highways lie waste, untrodden like the fields, for the traveller ceases. (2.) No man had any profit from the grounds, Isa 33:9. The earth used to rejoice in its own productions for the service of God's Israel, but now the enemies of Israel eat them up, or tread them down: it mourns and lang…

The Lord is exalted,.... These are the words of the church, or of true believers, setting the praise and glory of God, on account of the victory and spoil of their enemies; by which the Lord is exalted, magnified, and honoured, as he will be in the hearts and mouths of his people when these times shall come; see Revelation 11:15 this will be true of Christ, and indeed this will be the time when he, and he alone, shall be exalted, Isaiah 2:17, for he dwelleth on high; in the highest heaven, and is above his greatest enemies, and can, and will, pour down his wrath and vengeance on them: he hath filled Zion with judgment and righteousness; the church of God, where Christ her King will reign in righteousness, and when all the administrations of his kingly power and government will appear to be just and true; where his word shall be faithfully preached, and his ordinances duly administered; and when all his subjects and people shall be righteous, and live soberly and righteously. The Targum is, "with those that do true judgment and righteousness.''

And wisdom and knowledge shall be the stability of thy times,.... Some take these words to be directed to Hezekiah; but rather they are an apostrophe to the Messiah, and respect the later times of Christ, when many shall run to and fro, and the knowledge of him shall be increased, and the earth shall be covered with it, as the waters cover the sea; and which, as it will make these times comfortable and pleasant, so firm, durable, and lasting: or else they are the words of believers in those times, addressed to Zion the church, before spoken of, observing the great increase of spiritual wisdom and knowledge after the destruction of antichrist; by means of which there would be settled times of peace, joy, and comfort to the church: and strength of salvation; or "salvations" (x); or strong and lasting salvations; eternal salvation by Jesus Christ, and complete salvation from antichrist, and from every other enemy; which, together with spiritual wisdom, and experimental knowledge of Christ, and his Gospel, will be the stability of those happy times, which will make the spiritual reign of Christ. The whole may be rendered, according to the accents (y), and "he" (that is, the Lord, before spoken of) "shall be the stability of thy times; the strength of salvations shall be wisdom and knowledge": the fear of the Lord is his treasure; either Hezekiah's, as some, who esteemed the fear of the Lord above all his treasure; and was more zealous in settling and establishing the true worship of God than in amassing treasures to himself: or rather the Lord's treasure, from which he receives a tribute of honour, of more value than the greatest treasure: or, best of all, the church's treasure, and every true believer's; this being the beginning of wisdom, or true grace, the best of riches, and which secures the saints' final perseverance to glory, the better and more enduring substance. (x) "fortitudo salutum", Pagninus, Montanus; "rebur ominis, vel multiplicis salutis", Junius & Tremellius, Piscator. (y) Vid. Reinbeck de Accent. Heb. p. 405.

Behold, their valiant ones shall cry without,.... Or, "in the street": this, and the two following verses Isaiah 33:8, describe the sad and desolate condition of the people of God, before the above happy times take place; "their valiant ones", such who have been valiant for the truth on earth; or "their angels", as Aben Ezra, Kimchi, and Ben Melech interpret the word; these are the angels and pastors of the churches, the two witnesses that prophesy in sackcloth openly and publicly, and who will be slain, and their bodies lie unburied in the street of the great city, Revelation 11:3, the ambassadors of peace shall weep bitterly; most interpreters understand this of the ambassadors which Hezekiah sent to the king of Assyria to obtain peace, but could not succeed, on account of which they are said to weep bitterly; but the character of "ambassadors of peace" well agrees with the ministers of the Gospel, who are "ambassadors" in Christ's stead, and whose work it is to exhort men to "be reconciled to God", and to preach the Gospel of peace to sinful men; these now will "weep bitterly", when they are removed into corners, and are silenced, and not suffered to deliver their messages of peace, to the comfort of the Lord's people, and the glory of his name; which will be the case at the time of the slaying of the witnesses.

The highways lie waste,.... No man walking in them, for fear of the enemy; "the ways of Zion", which are said to "mourn, because none come to the solemn feasts", Lamentations 1:4 none daring to attend the ministry of the word and ordinances; see Isaiah 35:8, the wayfaring man ceaseth; or, "the traveller rests" (z); or stops; he does not proceed on his journey; a stop is put to a religious course and conversation; there is an entire cessation of religious worship; a sabbath is kept, but not a religious one; he that would walk in Zion's ways is forbid, and is obliged to sit still: he hath broken the covenant; some, as Kimchi's father, interpret this of the Jews' complaining that God had broken his covenant with them, as in Psalm 89:39 but most of Sennacherib's breaking his covenant with Hezekiah, 2 Kings 18:14 rather this is to be understood of antichrist, whose doctrine is, that faith is not to be kept with heretics, and which will abundantly appear at this distressing time: he hath despised the cities; as Sennacherib did the fenced cities of Judah; he despised their fortifications, and easily took them, and treated the inhabitants with disdain and contempt; and so will the reformed Protestant cities and countries be invaded, seized upon, and insulted, by the Romish antichrist: he regardeth no man; so as to keep covenant with them, have compassion on them, and spare them, he fearing neither God nor man. (z) "cessaverat viator", Junius & Tremellius; "desiit viator", Cocceius.

The earth mourneth and languisheth,.... All Christendom, being now under the power, dominion, and tyranny of antichrist, and the church's faithful witnesses slain, and a stop put to all Gospel ministrations; and therefore the church must be in a very languishing condition, and great reason for mourning: Lebanon is ashamed, and hewn down; being stripped of its stately cedars; as now the church of Christ, comparable to that goodly mountain Lebanon, will be deprived of its able ministers, which were like tall and spreading Cedars, for their gifts, grace, strength, and usefulness: Sharon is like a wilderness; such parts, as Great Britain, which have been most fruitful (as Sharon was a very fruitful place) for the Gospel, and Gospel ordinances, in the purity of them, and for professors of religion, being fruitful in grace, and in good works, shall now be like a desert; there being no ministry, no ordinances, nor any, that dare to make an open profession of the true religion: and Bashan and Carmel shake off their fruits; before they are ripe, or come to anything; places noted for being fruitful, and pastures for flocks; and denote, as before, such spots in Christendom where the Gospel has most flourished, but now should be like barren heaths, and desert places.

Now will I rise, saith the Lord,.... At the last extremity, when things are come to a crisis; his interest at the lowest, and the kingdom of antichrist at its highest pitch; the whore of Rome triumphing over the slain witnesses, and boasting she was a queen, and knew no sorrow: this will be God's fit time to exert himself, and get him honour and glory: he before was as one lain down and asleep, as if quite negligent and careless about his honour and interest; but now he determines to arise, and show himself strong on the behalf of it; see Psalm 12:5, now will I be exalted; that is, in his power, by the destruction of the enemies of his church; and in the hearts and mouths of his people, on account of their deliverance and salvation: now will I lift up myself; show himself above his enemies, higher and greater than they, and reduce them to a low estate and condition. The repetition of the word "now" has its emphasis; and is designed to observe the time of God's appearing in the cause of his people, and the fitness and propriety of it; and to quicken their attention to it, as well as to express the certainty of it, and the firmness of his resolution to do it without delay, and the vehemence and ardour with which he would set about it.

Ye shall conceive chaff, ye shall bring forth stubble,.... Signifying that all the counsels, designs, and schemes, of the antichristian party, to continue themselves in their present state, and save themselves from ruin, as well as utterly to destroy the interest of Christ, would be weak, vain, and fruitless; their conceptions and actions, their purposes and attempts, would be alike; would be abortive, like chaff and stubble, and only serve as such for their own destruction: your breath as fire shall devour you; or, "your spirit" (a); your pride and haughtiness, in self praises, commendations, and glorying; your rage, wrath, and fury, against the saints; your blasphemy against God and Christ shall be the reason why the fire of God's wrath shall consume you. The Targum is, "you have thought for yourselves, O ye people, thoughts of wickedness; ye have done for yourselves evil works; because of your evil works, my Word shall destroy you, as a whirlwind the stubble;'' Christ, the essential Word of God. (a) "spiritus vester", V. L. Pagninus, Montanus, &c.

And the people shall be as the burnings of lime,.... Like chalk stones that are burnt to make lime of; which may denote not only their hardness and impenitency, which brought upon them and issued in the wrath of God; but the miserable condition into which they are brought, and the torture they should be put to: perhaps this may refer to the casting of the beast and false prophet alive into the lake burning with fire and brimstone, Revelation 19:20, as thorns cut up shall they be burned in the fire; "thorns" are a fit simile to express the unfruitfulness, uselessness, and harmfulness of wicked men, particularly the sons of Belial, the followers of antichrist; and these "cut up", and so not green and moist, but dry, and fit fuel for the fire, which burn the more easily and quickly, makes the metaphor more agreeable. The burning of Rome seems here to be pointed at, Revelation 17:16.

Hear, ye that are far off, what I have done,.... Not meaning the destruction of the Assyrian, as it is commonly interpreted; but the ruin of antichrist, the beast, and false prophet, and the burning of the city and whore of Rome; for, whoever will be the instruments, the work is the Lord's, and therefore it will be done: "she shall be utterly burnt with fire, for strong is the Lord who judgeth her", Revelation 18:8 and this shall be heard of far and near, who shall applaud the mighty work, and give God the glory of it, Revelation 19:1, and, ye that are near, acknowledge my might; even his omnipotence, which will be seen, observed, and owned by multitudes, who will say, "Allelujah, for the Lord God omnipotent reigneth", Revelation 19:6 there will be some that will be nigh, that shall stand afar off, lamenting her case, and will not own the hand of God in it, Revelation 18:9 but others will.

The sinners in Zion are afraid, and fearfulness hath surprised the hypocrites,.... Meaning not persons of such a character that dwelt in Jerusalem, who had the guise and form of religion, and not the power of it, and were for fleeing to Egypt, and trusting in Pharaoh, and not in the Lord; who were seized with dread and terror, when the Assyrian army besieged them, or when it was so awfully destroyed by the angel in the night; when, observing the visible and immediate hand of God in it, they might fear the like judgment would fall upon them for their irreligion and hypocrisy; but rather formal professors, and hypocritical persons, in the reformed churches, or Protestants having only a form of godliness, without the power of it, are meant; who, observing God's judgments upon antichrist, shall be seized with a panic, lest the like should come down upon them for their hypocrisy and deceit; unless it should be rather thought that antichrist, and his followers themselves, are designed, who himself is said to sit in the temple of God, and who claim to themselves the name of the church of God, and pretend to be Christians, though they are not; when they shall see the city of Rome in flames, and the vials of God's wrath poured on the antichristian states, shall dread the vengeance of eternal fire, which they express in the following words: Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? that is, the wrath of God in hell, which is the fire that feeds upon and devours Christless sinners; which shall never be quenched, and is called everlasting fire, in which the followers of antichrist will be tormented for ever; and the smoke of which will ascend for ever and ever, and will be intolerable; none will be able to abide and endure it; see Revelation 14:9. So the Targum interprets it of the place where the ungodly are to be judged and delivered into hell, an everlasting burning.

He that walketh righteously,.... These are the words of the prophet, in answer to those of the hypocrites. So the Targum, "the prophet said, the righteous shall dwell in it;'' not in the devouring fire and everlasting burnings, but in Zion, in Jerusalem, on high, in the munition of rocks, safe from those burnings; for these words are to be connected not with the preceding, but with the following verse Isaiah 33:16, "thus, he that walketh righteously", &c. "he shall dwell on high", &c.; and such an one is he that walks by faith on Christ as his righteousness; that walks after the Spirit, and not after the flesh; that walks uprightly, according to the rule of the Gospel, and as becomes it; that walks in the ways of judgment and righteousness, in which Christ leads his people, and lives soberly, righteously, and godly: and speaketh uprightly; or "uprightnesses" (b); upright things, what is in his heart, what is agreeable to the word of God, the standard of truth; who makes mention continually of the righteousness of Christ, and that only as his justifying one: and whose tongue talks of judgment, just and righteous things, and not what is corrupt, profane, impure, and impious: he that despiseth the gain of oppressions; that which is got by oppression and rapine; the mammon of iniquity, as the Targum calls it; but reckons the gain of wisdom, and of godliness, exceeding preferable to it: that shaketh his hand from holding of bribes; that will not receive any, but when they are put into his hands shakes them out, and will not retain them; expressing his abhorrence of such practices, and declaring that he is not to be influenced by such methods from speaking truth, and doing justice: that stoppeth his ears from hearing of blood; or "bloods" (c); from hearing those that shed innocent blood, as the Targum; who will not hearken to any solicitations to shed blood; will not converse with men about it, or enter into schemes in order to it, much less join them in shedding it: and shutteth his eyes from seeing evil; done by others; he abhors it in himself, and dislikes it in others; turns his eyes from beholding it, so far from taking pleasure in it, and in those that do it: all this is opposed to the hypocrisy, impiety, profaneness, rapine, bribery, murders, and wickedness of the church of Rome; see Revelation 9:21. (b) "qui loquitur recta", Piscator; "loquens recta", Cocceius; "loquens aequitates", Montanus. (c) "ab audiendo sanquines", Montanus; "ne audiat sanquines", Cocceius.

He shall dwell on high,.... And so in safety: this is opposed to the fears of hypocrites, the grovelling life of a worldling, and the low life of many professors, and is expressive of the security of good men. It may respect the state of the saints on earth, who dwell by faith on God, as their covenant God, on his everlasting love and unchangeable grace; on Christ, as their Redeemer and Saviour; and in their thoughts and contemplations on heavenly things, where Christ is; and particularly in the spiritual reign of Christ, after the destruction of antichrist, when such shall dwell quietly and safely in God's holy hill, the church, which shall be established upon the top of the mountains: and it may also respect the state of the saints in heaven, which is a dwelling on high, and where they will be safe from everlasting burnings, and out of the reach of all enemies: his place of defence shall be the munitions of rocks; Christ is "the place of defence" to his people, against avenging justice, the curse and condemnation of the law, the wrath of God, sin and all its dreadful consequences, Satan and all enemies: and he is "the munitions of rocks"; he is "a Rock" himself, for them to build upon, and shelter in; and like "fortresses" made out of "rocks", which can never be undermined, blown up, or broke through: bread shall be given him: not only shall he be in safety, but shall enjoy the greatest plenty of blessings, particularly spiritual ones; above all, Christ, the bread of God from heaven, the true bread, the bread of life, which gives and supports life, and secures an eternal one; as also the word and ordinances, which are the provisions of Zion, and which all its inhabitants are favoured with; for these are all the "gifts" of divine goodness. The Targum is, "in the house of the sanctuary his soul shall be satisfied, his food shall be sufficient:'' his waters shall be sure; Christ and his fulness, the Spirit and his grace, the Gospel doctrines, and ordinances of it; the believer may be assured of a supply from Christ's fulness; the grace of the Spirit is never failing, and is persevering; and Gospel doctrines and ordinances are not deceitful brooks, but yield comfort and refreshment: compare with this, Revelation 7:15.

Thine eyes shall see the King in his beauty,.... Not merely Hezekiah in his royal robes, and with a cheerful countenance, having put off his sackcloth and his sadness, upon the breaking up of the siege; but a greater than he, even the King Messiah, in the glory of his person and office, especially as a King reigning gloriously before his ancients in Jerusalem: the apostles saw him in his glory, in the days of his flesh, corporeally and spiritually; believers now see him by faith, crowded with glory and honour, as well as see his beauty, fulness, and suitableness, as a Saviour; and, before long, their eyes shall see him personally in his own and his Father's glory. This is to be understood of the eyes of good men, before described. The Targum is, "thine eyes shall see the glory of the Majesty of the King of worlds in his praise;'' and Jarchi interprets it of the glory of the Majesty of God; so, according to both, a divine Person is meant, and indeed no other than Christ: they shall behold the land that is very far off; not the land of hell, as the Targum, which paraphrases it thus; "thou shalt behold and see those that go down into the land of hell;'' but rather the heavenly country, the better one, the land of uprightness, typified by the land of Canaan; and may be said to be "a land afar off", with respect to the earth on which the saints now are, and with regard to the present sight of it, which is a distant one, and will be always afar off to wicked men; this now the saints have at times a view of by faith, which is very delightful, and greatly supports them under their present trials: though it may be that an enlargement of Christ's kingdom all over the world, to the distant parts of it, may be here meant; which may be called, as the words may be rendered, "a land of distances", or "of far distances" (d); that reaches far and near, from sea to sea, and from the river to the ends of the earth; which will be the case when the kingdoms of this world shall become Christ's, and the kingdom, and the greatness of it under the whole heaven, shall be given to the saints of the most High; a glorious sight this will be. And this sense agrees with the context, and declares what will be after the destruction of antichrist. (d) "terram distantiarum", Vatablus, Montanus, Gataker.

Thine heart shall meditate terror,.... shall recollect, and think of with pleasure and thankfulness, the terror they were formerly seized with, when surrounded and oppressed by their enemies, particularly at the time of the slaying of the witnesses, which will be a terrible time to the church and people of God; but when that is over, they will call it to mind with gratitude, for deliverance from it (e). This is commonly understood of the terror and consternation the Jews were in when besieged by the Assyrian army; and so the following words, Where is the scribe? where is the receiver? where is he that counted the towers? are taken to be either the words of the Jews in their distress, calling for such and such officers to go to their respective posts, and do their duty; as the "scribe", or muster master, to see that he has his full quota of men; the "receiver" or treasurer, and paymaster of the soldiers, to give the men money and wages, that they may be encouraged to fight; and "the counter of towers", or engineer, to take care of the fortifications, and give directions about them: or else, as now insulting the Assyrians after the defeat of them, inquiring where were now such and such officers in their army, whom before they dreaded, signifying they were all perished and gone. The apostle cites these words, or at least alludes to them, 1 Corinthians 1:20 when he says, "where is the wise? where is the scribe? where is the disputer of this world?" triumphing over the wise doctors of the Jews, and the philosophers of the Gentiles, as not being able to face and withstand the power and wisdom of the Gospel; See Gill on 1 Corinthians 1:20. So here, when the people of God will be recovered from their fright, and be brought out of their low estate, and will have ascended into heaven, or be come into a glorious church state, they will then triumph over their enemies, who will be no more, and say, where are the pope and his clergy? his cardinals, archbishops, bishops, priests, monks, friars, &c.; what are become of them? they are all gone, and will be no more. The Targum is, "thine heart shall think of great things; where are the scribes? where are the princes? where are the counters? let them come, if they can count the numbers of the slain, the heads of mighty armies;'' which may well enough be illustrated by Revelation 11:13. (e) So Ben Melech interprets it, "thine heart, which was meditating terror before this.''

Thou shalt not see a fierce people,.... A people of a fierce countenance, as in Daniel 8:23 fierce in their looks, furious in their temper, cruel and bloodthirsty in their practices, confirmed and hardened in their sins, whose consciences are seared as with a red hot iron; a character given of the Papists, 1 Timothy 4:2 these shall be no more seen nor feared: a people of a deeper speech than thou canst perceive; than the people in common could, having their worship and devotion not in their mother tongue, but in the Latin tongue: of a stammering tongue, that thou canst not understand: meaning the same as before, a barbarous language, as everyone is to those who understand it not; so the Syriac and Assyrian languages were to the Jews, 2 Kings 18:26 and so the Roman language to other nations; but now no more to be used in religious worship; nor shall the church of God be any more visited by Turks or Papists, and be in any dread of them more.

Look upon Zion,.... Instead of such terrible objects as before described, a very amiable and lovely one is presented to view; even Zion, the church of God, beloved by him, chosen for his habitation, a strong city, a perfection of beauty, and the joy of the whole earth. The Targum is, "O Zion, thou shalt see their fall;'' the fall of her enemies before mentioned; as at this time the church will see the fall both of the eastern and western antichrist. But the words are an exhortation to the saints and people of God, to behold the safety, peace, and prosperity of the church, now freed from all its enemies: the city of our solemnities; a "city", for its situation, foundation, walls, and building; for its number and sorts of inhabitants; for its wholesome laws and choice privileges: a city of "solemnities", where the saints solemnly assemble together for religious worship; where the word of God is, solemnly preached, and where the ordinances are solemnly administered, and the sacrifices of prayer and praise are solemnly offered up: thine eyes shall see Jerusalem a quiet habitation; or the church of God in Gospel times, and particularly in the latter day: see Hebrews 12:22 and by which name the church is called in its more glorious state, Revelation 21:2 which is the "habitation" of God, Father, Son, and Spirit; and of saints, where they dwell, or however will in the latter day, safely, quietly, pleasantly, and comfortably; for then will it be, and be "seen" and enjoyed, as a "quiet" one; for now will the saints live in peace one with another; there will be no more envy, vexations, animosities, and divisions; this will be the Philadelphian church state, when brotherly love shall everywhere prevail, and when they shall also be entirely free from the persecutions of enemies; none shall hurt and destroy in all the holy mountain, Isaiah 11:9. Some render it a "sheepfold" (f); Christ is the shepherd, the saints are his sheep, the church is the fold where they are gathered, fed, and preserved, and lie in safety, and peace: and a tabernacle that shall not be taken down; as the tabernacle of Moses was; or the tents of shepherds, soldiers, and sojourners are, to which the allusion may be; and so is expressive of the continuance of the church, which shall not now be removed from place to place, as it has been, but shall be fixed and settled all over the world, and so remain to the end of time, an immovable tabernacle; and especially so it will be when the tabernacle of God is with men, and he shall dwell with them, Revelation 21:3, not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken; alluding to tents and tabernacles made of curtains, fastened by cords to stakes, by which they are supported. Not only ministers of the Gospel, but every true believer, is as a "stake" or pillar in the church of God, which shall never be removed, Revelation 3:12 never removed from the heart and love of God; nor out of the hands of Christ, and an interest in him; nor out of the family of God, or from the privileges of it; nor from Christ's body, the church, which is his fulness. The "cords" with which these are all held together, which shall never be broken, are the everlasting love of God, electing grace, the covenant and its promises, the word and ordinances, which always remain firm and sure, and secure the stability and continuance of the church of God. (f) "caulam", Junius & Tremellius, Piscator.

But there the glorious Lord will be unto us a place of broad rivers and streams,.... Egypt had its Nile, and Babylon its Euphrates, but Jerusalem had no such river for its convenience, commerce, and defence; but God promises to be that to his Jerusalem, his church and people, as will answer to, and be "instead" (g) of, a river that has the broadest streams; which is expressive of the abundance of his grace, and the freeness of it, for the supply of his church, as well as of the pleasant situation and safety of it; see Psalm 46:1 where the Lord appears "glorious"; where he displays the glorious perfections of his nature, his power, faithfulness, truth, holiness, love, grace, and mercy; where his glorious Gospel is preached; where he grants his gracious and glorious presence; and where saints come to see his glory, do see it, and speak of it; see 2 Samuel 6:20, wherein shall go no galley with oars, neither shall gallant ships pass thereby: this advantage literal Jerusalem had, that, though it had no river for its pleasure, profit, and protection, yet no enemy could come up to it in that way; and the Lord, though he is indeed instead of a broad river to his people for their supply and safety, yet such an one as will not admit any enemy, great or small, signified by the "galley with oars", and the "gallant ship", to come near them; and in the New Jerusalem church state, when there will be new heavens and a new earth, there will be no sea, Revelation 21:1 and so no place for ships and galleys. The design of these metaphors is to show that the church of Christ at this time will be safe from all enemies whatsoever, as they must needs be, when the Lord is not only a place of broad rivers, but a wall of fire round about them, and the glory in the midst of them, Zechariah 2:5. (g) "loco fluviorum", Junius & Tremellius; pro "non in talione, sed saltem ut significat loco ac vice, Deus ecclesiae est pro fluminibus", Gusset. Ebr. Comment, p. 740.

For the Lord is our Judge,.... The Lord Christ, who has all judgment committed to him by the Father, who will judge his people, right their wrongs, and avenge their injuries: the Lord is our Lawgiver; who has enacted wholesome laws for his church, writes them on their hearts, and puts his Spirit within them, to enable them to keep them: the Lord is our King: King of saints, King of Zion, made so by his Father, owned by his church, under whose government it is in safety: he will save us; from all sin, and from all enemies, with an everlasting salvation. The church here speaks with great pleasure of her interest in Christ under every character, and of her safety as depending upon him. The Targum is, "the Lord is our Judge, who brought us by his power out of Egypt; the Lord is our teacher, who gave us the doctrine of the law from Sinai; the Lord is our King, he will redeem us, and take vengeance of judgment for us on the army of Gog;'' which shows that the ancient Jews understood this prophecy as referring to times yet to come.

Thy tacklings are loosed,.... Or "are left" (h); forsaken by the mariners, as being of no use and service: they could not well strengthen their mast; with ropes to make it stand upright: they could not spread the sail; upon the mast, without which they could not proceed. This is spoken to and of the enemies of the church; most interpreters understand it of the Assyrians, who are compared to a ship in great distress at sea, when its tacklings are shattered, the mast is split, and the sails cannot be spread. The metaphor is taken and carried on from Isaiah 33:21, where mention is made of a galley with oars, and a gallant ship. Tyrannical governments are thought by some to be compared to ships; a king to the mast; princes to ropes, cords, and tackling; and their army in battle array to sails spread; but here all is in confusion, distress, and unavoidable ruin: this may very well be applied to the antichristian states, when the vials of God's wrath shall be poured out upon them; especially when the second vial shall be poured out upon the sea, and all shipping will suffer, as under the second trumpet the third part of ships were destroyed, there being a correspondence between the trumpets and the seals, Revelation 8:8, then is the prey of a great spoil divided: as the spoil of the Assyrian camp was by the Israelites, so will the spoil of the Papists by the Protestants; particularly when the kings of the earth shall be filled with an aversion to the whore of Rome, and shall destroy her, and make her bare and desolate of all her riches, and shall "eat her flesh", or seize upon her substance, which will become the prey of a great spoil unto them: the lame take the prey; which denotes both how easily it shall be taken, and what a plenty there shall be, that even such, and who come late, shall have a share in it. The Targum of the whole is, "at that time (when vengeance shall be taken on Gog) the people shall be broken with their own strength, and they shall be like to a ship whose ropes are broken; and there is no strength in their mast, which is cut down, that it is not possible to spread a sail on it; then shall the house of Israel divide the substance of the people, the multitude of a prey and spoil; and although the blind and the lame are left among them, they also shall divide the multitude of the prey and spoil.'' (h) So the word is interpreted by Kimchi and Ben Melech.

And the inhabitant shall not say, I am sick,.... That is, the inhabitant of Zion, or Jerusalem, the church of Christ, Isaiah 33:20 and such are they that are born again in Zion, and brought up there; who are made free thereof by Christ; are brought to dwell here by the Lord himself; and, under the influence of divine grace, ask their way hither, and come willingly and cheerfully, and settle here: these, at this time the prophecy refers to, even the latter day, shall not be heard to say, not one of them, "I am sick"; either with the sickness of sin, so as to say there is no cure for them, or that they shall die of it, or even to complain of it; for all their sicknesses and diseases of this kind will be healed by the rising of the sun of righteousness upon them, with healing in his wings; or with the sickness of affliction, especially outward affliction of persecuting enemies, which will be at an end; and such joy will attend them, on account of their deliverance from them, that all their former sorrows and sufferings will be forgot; and in the New Jerusalem church state there will be neither one sickness nor another; no more sorrow, pain, or death; the leaves of the tree of life will be for the healing of the nations, Revelation 21:4, the people that dwell therein shall be forgiven their iniquity; this shows that sin is the sickness meant; the manner in which such a disease is cured, by forgiveness; and the perfect health and soundness, as well as joy, and peace, and comfort, which follows upon an application of pardoning grace and mercy. The Targum refers this to the time when the Israelites shall return to their own land; and Kimchi owns that some of their interpreters apply it to the times of the Messiah.

far off--distant nations. near--the Jews and adjoining peoples (Isa 49:1).

Draw near, ye nations. Hitherto the Prophet, intentding to comfort the children of God, preached, as it were, in the midst of them; but now, directing his discourse to the Gentiles, he pursues the same subject, but in a different manner. Having formerly shewn (Isaiah 33:6, 20) that the Lord takes such care of his people as to find out the means of preserving them, he now likewise adds, what we have often seen in earlier parts of this book, that, after having permitted wicked men to harass them for a time, he will at length be their avenger, He therefore pursues the same subject, but with a different kind of consolation; for he describes what terrible vengeance the Lord will take on wicked men who had injured his people. Hearken, ye peoples. In order to arouse them the more, he opens the address by this exclamation, as if he were about to discharge the office of a herald, and summon the nations to appear before the judgmentseat of God. It was necessary thus to shake off the listlessness of wicked men, who amidst ease and prosperity despise all threatenings, and do not think that God will take vengeance on their crimes. Yet amidst this vehemence he has his eye principally on the Church; for otherwise he would have spoken to the deaf, and without any advantage. Let the earth hear. He addresses the Edomites who would haughtily despise these judgments, and therefore he calls heaven and earth to bear witness against them; for he dedares that the judgment will be so visible and striking, that not only all the nations but even the dumb creatures shall behold it. It is customary with the prophets thus to address the dumb creatures, when men, though endued with reason and understanding, are stupid, as we have formerly seen. (Isaiah 1:2; Deuteronomy 32:1.)

(Psa 102:26; Joe 2:31; Joe 3:15; Mat 24:29). dissolved-- (Pe2 3:10-12). Violent convulsions of nature are in Scripture made the images of great changes in the human world (Isa 24:19-21), and shall literally accompany them at the winding up of the present dispensation. scroll--Books were in those days sheets of parchment rolled together (Rev 6:14). fall down--The stars shall fall when the heavens in which they are fixed pass away. fig tree-- (Rev 6:13).

For the indignation of Jehovah is on all the nations. He undoubtedly means "the nations" which were hostile to the Jews, and at the same time were contiguous to them; for, being surrounded on all sides by various nations, they had almost as many enemies as neighbors. Though this hatred arose from other causes, such as envy, yet the diversity of religion very greatly inflamed their rage, for they were exceedingly offended at having their superstitions condemned. So much stronger was the reason why God proraised that he would be a judge and avenger. On all their army. This is added because the Jews were few in number when compared with the rest of the nations. Although, therefore, "the nations" were proud of their vast numbers, and despised the Jews because they were few, yet he declares that God will easily diminish and crush them, in order to preserve, his little flock, of which he is the guardian. He hath destroyed them. Though he speaks of future events, yet he chose to employ the past tense, in order to place the event immediately before the eyes of those who were lying low and overwhelmed with adversity. These predictions were made, as I briefly noticed a little before, not on account of the Edomites, who paid no regard to this doctrine, but for the sake of the godly, whom he wished to comfort, because they were wretchedly harassed by their enemies.

Their slain shall be cast out. By this circumstance he shews that it will be a great calamity, for if a few persons are "slain," they are committed to the earth; but when so great a multitude is slain at one time, that there are not left as many as are necessary for burying them, there is no thought of interment, and therefore the air is polluted by the stench of their carcases. Hence it is evident, that God is sufficiently powerful to lay low innumerable armies. Perhaps, also, the Prophet intended to heighten the picture of the judgment of God, because to the slaughter of the nations there will be added shame and disgrace, so that they shall be deprived of the honor and duty of burial And the mountains shall melt on account of their blood. Another figure of speech is employed to shew more fully the extent of the slaughter, for the "blood" will flow from "the mountains," as if the very mountains were melted, just as when the waters run down violently after heavy showers, and sweep away the soil along with them. Thus, also, he shows that there will be no means of escape, because the sword will rage as cruelly on the very mountains as on the field of battle.

And all the armies of heaven shall fade away. Isaiah employs an exaggerated style, as other prophets are accustomed to do, in order to represent vividly the dreadful nature of the judgment of God, and to make an impression on men's hearts that were dull and sluggish; for otherwise his discourse would have been deficient in energy, and would have had little influence on careless men. He therefore adds that "the stars" themselves, amidst such slaughter, shall gather blackness as if they were ready to faint, and he does so in order to show more fully that it will be a mournful calamity. In like manner, as in a dark and troubled sky, the clouds appear to be folded together, the sun and stars to grow pale and, as it were, to faint, and all those heavenly bodies to totter and give tokens of ruin; he declares that thus will it happen at that time, and that everything shall be full of the saddest lamentation. These statements must be understood to relate to men's apprehension, for heaven is not moved out of its place; but when the Lord gives manifestations of his anger, we are terrified as if the Lord folded up or threw down the heavens; not that anything of this kind takes place in heaven, but he speaks to careless men, who needed to be addressed in this manner, that they might not imagine the subject to be trivial or a fit subject of scorn. "You will be seized with such terror that you shall think that the sky is falling down on your heads." It is the just punishment of indifference, that wicked men, who are not moved by any fear of God, dread their own shadow, and tremble "at the rustling of a falling leaf," (Leviticus 26:36,) as much as if the sun were falling from heaven. Yet it also denotes a dreadful revolution of affairs, by which everything shall be subverted and disturbed.

Come near, ye nations, to hear; and hearken, ye people,.... Not the people of the Jews, as some, whose utter destruction, after their rejection of the Messiah, is here thought to be prophesied of; and much less are these people called upon to hear the Gospel preached to them, as Cocceius thinks; for not good, but bad news they are called to hearken to, even the account of their utter ruin: let the earth hear, and all that is therein: not the land of Judea, but all the earth, and the inhabitants of it: the world, and all things that come forth of it; which may either be understood of those that dwell in it, as the Targum interprets it; of the people that are in it, as the Septuagint and the Oriental versions; and so the phrase may denote the original of them, being of the earth, earthly, and to which they must return again; and may be designed to humble men, and hide pride from them; or else the fruits of the earth, trees, and everything that spring out of it, which are called upon to hear the voice of the Lord, when men would not; and so is designed to rebuke the stupidity and sluggishness of men to hearken to what is said to them, even from the Lord, when upon the brink of destruction.

For the indignation of the Lord is upon all nations,.... All the nations of the earth, which have committed fornication with the whore of Rome, or have given in to her false worship, superstition, and idolatry; which is the reason of God's wrath and indignation against them, and of such severe punishment being inflicted on them; see Revelation 18:3, and his fury upon all their armies; the armies of the kings of the earth, gathered together at Armageddon, to make war with Christ, and those that follow him; see Revelation 16:14, he hath utterly destroyed them; not only devoted them to destruction, but actually destroyed them, with "Cherem", an utter destruction; one of the words of which Armageddon is compounded, and so points at the place, as well as the nature and manner, of the destruction: he hath delivered them to slaughter; to be slain with the sword of him that sitteth on the white horse, which proceeds out of his mouth, Revelation 19:21.

Their slain also shall be cast out,.... Upon the open fields, and there lie unburied, and become meat for the fowls of heaven, who are invited to them as to a supper, even the supper of the great God, Revelation 19:17, and their stink shall come up out of their carcasses; so that they shall become loathsome and abominable to the living, and none shall care to come near thereto bury them; an emblem of their loathsome and abominable sins, the cause of this destruction: and the mountains shall be melted with their blood; an hyperbolical expression, denoting the great number of the slain upon the mountains, and the great quantity of blood shed there; which should run down in large streams, and carry part of them along with it, as large and hasty showers of rain wash away the earth, and carry it along with them; such an hyperbole see in Revelation 14:20.

And all the hosts of heaven shall be dissolved,.... "Pine away" (i), as with sickness, grow languid, become obscure, lose their light, and be turned into blood and darkness; this figure is used to express the horror of this calamity, as if the very heavens themselves, and the sun, and moon, and stars, were affected with it; see Isaiah 13:10. and the heavens shall be rolled gether as a scroll; a book, or volume, which when rolled up, one letter of it could not be read; and it was the manner formerly of making and writing books in the form of a roll; hence the word volume; and here it signifies that there should be such a change in the heavens, as that not a star should be seen, much less the sun or moon; and may signify the utter removal and abolition of all dignities and offices, supreme and subordinate, civil and ecclesiastical, in the whole Roman jurisdiction; thus the destruction of Rome Pagan is described in Revelation 6:14 as the destruction of Rome Papal is here; from whence the language seems to be borrowed: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree; that is, the stars should fall down: by whom may be meant persons in office, that made a considerable figure; who shall fall from their stations, in which they shone with much splendour and grandeur, as leaves fall from trees in autumn, particularly the vine; or as unripe and rotten figs fall from the fig tree when shaken by a violent wind; the same metaphor is used in Revelation 6:13. (i) "tabescet", Vatablus; "centabescet", Junius & Tremellius, Piscator; "contabescent", Cocceius, Gataker.

Here we have a prophecy, as elsewhere we have a history, of the wars of the Lord, which we are sure are all both righteous and successful. This world, as it is his creature, he does good to; but as it is in the interest of Satan, who is called the god of this world, he fights against it. I. Here is the trumpet sounded and the war proclaimed, Isa 34:1. All nations must hear and hearken, not only because what God is about to do is well worthy their remark (as Isa 33:13), but because they are all concerned in it; it is with them that God has a quarrel; it is against them that God is coming forth in wrath. Let them all take notice that the great God is angry with them; his indignation is upon all nations, and therefore let all nations come near to hear. The trumpet is blown in the city (Amo 3:6), and the watchmen on the walls cry, Hearken to the sound of the trumpet, Jer 6:17. Let the earth hear, and the fulness thereof, for it is the Lord's (Psa 24:1) and ought to hearken to its Maker and Master. The world must hear, and all things that come forth of it, the children of men, that are of the earth earthy, come out of it, and must return to it; or the inanimate products of the earth are called to, as more likely to hearken than sinners, whose hearts are hardened against the calls of God. Hear, O you mountains! the Lord's controversy, Mic 6:2. It is so just a controversy that all the world may be safely appealed to concerning the equity of it. II. Here is the manifesto published, setting forth, 1. Whom he makes war against (Isa 34:2): The indignation of the Lord is upon all nations; they are all in confederacy against God and religion, all in the interests of the devil, and therefore he is angry with them all, even with all the nations that forget him. He has long suffered all nations to walk in their own ways (Act 14:16), but now he will no longer keep silence. As they have all had the benefit of his patience, so they must all expect now to feel his resentments. His fury is in a special manner upon all their armies, (1.) Because with them they have done mischief to the people of God; those are they that have made bloody work with them, and therefore they must be sure to have blood given them to drink. (2.) Because with them they hope to make their part good against the justice and power of God they trust to them as their defence, and therefore on them, in the first place, God's fury will come. Armies before God's fury are but as dry stubble before a consuming fire, though ever so numerous and courageous. 2. Whom he makes war for, and what are the grounds and reasons of the war (Isa 34:8): It is the day of the Lord's vengeance, and he it is to whom vengeance belongs, and who is never unrighteous in taking vengeance, Rom 3:5. As there is a day of the Lord's patience, so there will be a day of his vengeance; for, though he bear long, he will not bear always. It is the year of recompences for the controversy of Zion. Zion is the holy city, the city of our solemnities, a type and figure of the church of God in the world. Zion has a just quarrel with her neighbours for the wrongs they have done her, for all their treacherous and barbarous usage of her, profaning her holy things, laying waste her palaces, and slaying her sons. She has left it to God to plead her cause, and he will do so when the time, even the set time, to favour Zion shall have come; then he will recompense to her persecutors and oppressors all the mischiefs they have done her. The controversy will be decided, that Zion has been wronged, and therein Zion's God has been himself abused. Judgment will be given upon this decision, and execution done. Note, There is a time prefixed in the divine counsels for the deliverance of the church and the destruction of her enemies, a year of the redeemed, which will come, a year of recompences for the controversy of Zion; and we must patiently wait till then, and judge nothing before the time. III. Here are the operations of the war, and the methods of it, settled, with an infallible assurance of success. 1. The sword of the Lord is bathed in heaven; this is all the preparation here made for the war, Isa 34:5. It may probably allude to some custom they had then of bathing their swords in some liquor or other, to harden them or brighten them; it is the same with the furbishing of it, that it may glitter, Eze 21:9-11. God's sword is bathed in heaven, in his counsel and decree, in his justice and power, and then there is not standing before it. 2. It shall come down. What he has determined shall without fail be put in execution. It shall come down from heaven, and the higher the place is, whence it comes, the heavier will it fall. It will come down upon Idumea, the people of God's curse, the people that lie under his curse and are by it doomed to destruction. Miserable, for ever miserable, are those that have by their sins made themselves the people of God's curse; for the sword of the Lord will infallibly attend the curse of the Lord and execute the sentences of it; and those whom he curses are cursed indeed. It shall come down to judgment, to execute judgment upon sinners. Note, God's sword of war is always a sword of justice. It is observed of him out of whose mouth goeth the sharp sword that in righteousness he doth judge and make war, Rev 19:11, Rev 19:15. 3. The nations and their armies shall be given up to the sword (Isa 34:2): God has delivered them to the slaughter, and then they cannot deliver themselves, nor can all the friends they have deliver them from it. Those only are slain whom God delivers to the slaughter, for the keys of death are in his hand; and, in delivering them to the slaughter, he has utterly destroyed them; their destruction is as sure, when God has doomed them to it, as if they were destroyed already, utterly destroyed. God has, in effect, delivered all the cruel enemies of his church to the slaughter by that word (Rev 13:10), He that kills with the sword must be killed by the sword, for the Lord is righteous. 4. Pursuant to the sentence, a terrible slaughter shall be made among them (Isa 34:6): The sword of the Lord, when it comes down with commission, does vast execution; it is filled, satiated, surfeited, with blood, the blood of the slain, and made fat with their fatness. When the day of God's abused mercy and patience is over the sword of his justice gives no quarter, spares none. Men have by sin lost the honour of the human nature and made themselves like the beasts that perish; they are therefore justly denied the compassion and respect that are owing to the human nature and killed as beasts, and no more is made of slaying an army of men than of butchering a flock of lambs or goats and feeding on the fat of the kidneys of rams. Nay, the sword of the Lord shall not only dispatch the lambs and goats, the infantry of their armies, the poor common soldiers, but (Isa 34:7) the unicorns too shall be made to come down with them, and the bullocks with the bulls, though they are ever so proud, and strong, and fierce (the great men, and the mighty men, and the chief captains Rev 6:15), the sword of the Lord will make as easy a prey of as of the lambs and the goats. The greatest of men are nothing before the wrath of the great God. See what bloody work will be made: The land shall be soaked with blood, as with the rain that comes often upon it and in great abundance; and their dust, their dry and barren land, shall be made fat with the fatness of men slain in their full strength, as with manure. Nay even the mountains, which are hard and rocky, shall be melted with their blood, Isa 34:3. These expressions are hyperbolical (as St. John's vision of blood to the horse-bridles, Rev 14:20), and are made use of because they sound very dreadful to sense (it makes us even shiver to think of such abundance of human gore), and are therefore proper to express the terror of God's wrath, which is dreadful beyond conception and expression. See what work sin and wrath make even in this world, and think how much more terrible the wrath to come is, which will bring down the unicorns themselves to the bars of the pit. 5. This great slaughter will be a great sacrifice to the justice of God (Isa 34:6): The Lord has a sacrifice in Bozrah; there it is that the great Redeemer has his garments dyed with blood, Isa 63:1. Sacrifices were intended for the honour of God, to make it appear that he hates sin and demands satisfaction for it, and that nothing but blood will make atonement; and for these ends the slaughter is made, that in it the wrath of God may be revealed from heaven against all the ungodliness and unrighteousness of men, especially their ungodly unrighteous enmity to his people, which was the sin that the Edomites were notoriously guilty of. In great sacrifices abundance of beasts were killed, hecatombs offered, and their blood poured out before the altar; and so will it be in this day of the Lord's vengeance. And thus would the whole earth have been soaked with the blood of sinners if Jesus Christ, the great propitiation, had not shed his blood for us; but those who reject him, and will not make a covenant with God by that sacrifice, will themselves fall as victims to divine wrath. Damned sinners are everlasting sacrifices, Mar 9:48, Mar 9:49. Those that sacrifice not (which is the character of the ungodly, Ecc 9:2) must be sacrificed. 6. These slain shall be detestable to mankind, and shall be as much their loathing as ever they were their terror (Isa 34:3): They shall be cast out, and none shall pay them the respect of a decent burial; but their stink shall come up out of their carcases, that all people by the odious smell, as well as by the ghastly sight, may be made to conceive an indignation against sin and a dread of the wrath of God. They lie unburied, that they may remain monuments of divine justice. 7. The effect and consequence of this slaughter shall be universal confusion and desolation, as if the whole frame of nature were dissolved and melted down (Isa 34:4): All the host of heaven shall pine and waste away (so the word is); the sun shall be darkened, and the moon look black, or be turned into blood; the heavens themselves shall be rolled together as a scroll or parchment when we have done with it, and lay it by, or as when it is shrivelled up by the heat of the fire. The stars shall fall as the leaves in autumn; all the beauty, joy, and comfort, of the vanquished nation shall be lost and done away, magistracy and government shall be abolished, and all dominion and rule, but that of the sword of war, shall fall. Conquerors, in those times, affected to lay waste the countries they conquered; and such a complete desolation is here described by such figurative expressions as will yet have a literal and full accomplishment in the dissolution of all things at the end of time, of which last day of judgment the judgments which God does now sometimes remarkably execute on sinful nations are figures, earnests, and forerunners; and by these we should be awakened to think of that, for which reason these expressions are used here and Rev 6:12, Rev 6:13. But they are used without a metaphor, Pe2 3:10, where we are told that the heavens shall pass away with a great noise and the earth shall be burnt up.

utterly destroyed--rather, "doomed them to an utter curse" [HORSLEY]. delivered--rather, "appointed."

cast out--unburied (Isa 14:19). melted--washed away as with a descending torrent.