|<< Isaiah 33 >>|
Clarke's Commentary on the Bible
This chapter contains the sequel of the prophecy respecting Sennacherib. The prophet addresses himself to the Assyrian monarch, Isaiah 33:1-4. The mercy and power of God acknowledged by the Jews, Isaiah 33:5, Isaiah 33:6. Distress and despair of the Jews at the approach of Sennacherib, Isaiah 33:7-9. Gracious promise of deliverance, Isaiah 33:10-13. Dreadful apprehensions of the wicked, and security of the righteous, Isaiah 33:14-17. The security of the Jews under the reign of Hezekiah, and the wretched condition of Sennacherib and his army, Isaiah 33:18-24.
The plan of the prophecy continued in this chapter, and which is manifestly distinct from the foregoing, is peculiarly elegant. To set it in a proper light, it will be necessary to mark the transitions from one part of it to another.
In Isaiah 33:1, the prophet addresses himself to Sennacherib, briefly, but strongly and elegantly, expressing the injustice of his ambitious designs, and the sudden disappointments of them.
In Isaiah 33:2, the Jews are introduced offering up their earnest supplications to God in their present distressful condition; with expressions of their trust and confidence in his protection.
In Isaiah 33:3 and Isaiah 33:4 the prophet in the name of God, or rather God himself, is introduced addressing himself to Sennacherib, and threatening him that, notwithstanding the terror which he had occasioned in the invaded countries, yet he should fall, and become an easy prey to those whom he had intended to subdue.
In Isaiah 33:5 and Isaiah 33:6, a chorus of Jews is introduced, acknowledging the mercy and power of God, who had undertaken to protect them; extolling it with direct opposition to the boasted power of their enemies, and celebrating the wisdom and piety of their king Hezekiah, who had placed his confidence in the favor of God.
Then follows, in Isaiah 33:7, Isaiah 33:8, and Isaiah 33:9, a description of the distress and despair of the Jews, upon the king of Assyria's marching against Jerusalem, and sending his summons to them to surrender, after the treaty he had made with Hezekiah on the conditions of his paying, as he actually did pay to him, three hundred talents of silver and thirty talents of gold. 2 Kings 18:14-16.
In Isaiah 33:10, God himself is again introduced, declaring that he will interpose in this critical situation of affairs, and disappoint the vain designs of the enemies of his people, by discomfiting and utterly consuming them.
Then follows, Isaiah 33:11-22, still in the person of God, which however falls at last into that of the prophet, a description of the dreadful apprehensions of the wicked in those times of distress and imminent danger; finely contrasted with the confidence and security of the righteous, and their trust in the promises of God that he will be their never-failing strength and protector.
The whole concludes, in the person of the prophet, with a description of the security of the Jews under the protection of God, and of the wretched state of Sennacherib and his army, wholly discomfited, and exposed to be plundered even by the weakest of the enemy.
Much of the beauty of this passage depends on the explanation above given of Isaiah 33:3 and Isaiah 33:4, as addressed by the prophet, or by God himself, to Sennacherib; not as it is usually taken, as addressed by the Jews to God, Isaiah 33:3, and then Isaiah 33:4, as addressed to the Assyrians. To set this in a clear light, it may be of use to compare it with a passage of the Prophet Joel; where, speaking of the destruction caused by the locusts, he sets in the same strong light of opposition as Isaiah does here, the power of the enemy, and the power of Jehovah, who would destroy that enemy. Thus Isaiah to Sennacherib: -
"When thou didst raise thyself up, the nations were dispersed" -
1Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.
And deadest treacherously "Thou plunderer" - See note on Isaiah 21:2 (note).
When thou shalt make an end to deal treacherously "When thou art weary of plundering" - "כנלתך cannelothecha, alibi non extat in s. s. nisi f. Job 15:29 - simplicius est legere ככלתך kechallothecha. Vid. Capell.; nec repugnat Vitringa. Vid. Daniel 9:24. כלה calah התים hatim." - Secker.
2O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble.
Be thou their arm every morning "Be thou our strength every morning" - For זרעם zeroam, their arm, the Syriac, Chaldee, and Vulgate read זרענו zeroenu, our arm, in the first person of the pronoun, not the third: the edition of Felix Pratensis has זרעתינו zerootheynu in the margin.
The prophet is here praying against the enemies of God's people; and yet this part of the prayer seems to be in their behalf: but from the above authorities it appears that Our arm is the true reading, though I do not find it confirmed by any of Kennicott's, De Rossi's, or my own MSS. My old MS. Bible has, - Be thou oure arm in erly.
3At the noise of the tumult the people fled; at the lifting up of thyself the nations were scattered.
"But now will I arise, saith Jehovah; Now will I be exalted."
Isaiah 33:3At the noise of the tumult "From thy terrible voice" - For המון hamon, "multitude," the Septuagint and Syriac read אמיך amica, "terrible," whom I follow.
4And your spoil shall be gathered like the gathering of the caterpiller: as the running to and fro of locusts shall he run upon them.
5The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness.
6And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the LORD is his treasure.
His treasure "Thy treasure" - Ὁ θησαυρος σου, Sym. He had in his copy אצרך otsarcha, "thy treasure, "not אצרו otsaro, "his treasure."
7Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly.
Their valiant ones shall cry without "The mighty men raise a grievous cry" - Three MSS. read אראלים erelim, that is, lions of God, or strong lions. So they called valiant men heroes; which appellation the Arabians and Persians still use. See Bochart. Hieroz. Part 1 lib. 3 cap. 1. "Mahomet, ayant reconnu Hamzeh son oncle pour homme de courage et de valeur, lui donne le titre ou surnom d'Assad Allah, qui signifie le lion de Dieu. "D'Herbelot, p. 427. And for חצה chatsah, the Syriac and Chaldee, read קשה kashah, whom I follow. The Chaldee, Syriac, Aquila, Symmachus, and Theodotion read אראה להם ereh lahem, or יראה yireh, with what meaning is not clear.
The word אראלם erellam, which we translate valiant ones, is very difficult; no man knows what it means. Kimchi supposes that it is the name of the angel that smote the Assyrian camp! The Vulgate, and my old MS., translate it seers; and most of the Versions understand it in this way. None of the MSS. give us any help, but as we see above in Lowth.
8The highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man.
9The earth mourneth and languisheth: Lebanon is ashamed and hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off their fruits.
Bashan and Carmel shake off their fruits "Bashan and Carmel are stripped of their beauty" - Φανερα εσται, made manifest. Sept. They read ונערה veneerah.
10Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself.
And thus Joel, Joel 2:20, Joel 2:21 : -
"His stink shall come up, and his ill savor shall ascend; Though he hath done great things. Fear not, O land; be glad and rejoice; For Jehovah will do great things." - L.
11Ye shall conceive chaff, ye shall bring forth stubble: your breath, as fire, shall devour you.
Your breath "And my spirit" - "For רוחכם ruchechem, your spirit, read רוחי כמו ruchi kemo. "Secker. Which reading is confirmed by the Chaldee, where מימרי meymri, "my word, "answers to רוחי ruchi, "my spirit."
12And the people shall be as the burnings of lime: as thorns cut up shall they be burned in the fire.
13Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might.
14The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
The sinners in Zion are afraid - Zion has been generally considered as a type of the Church of God. Now all the members of God's Church should be holy, and given to good works; sinners in Zion, therefore, are portentous beings! but, alas! where are they not? The Targum on this verse is worthy of notice: "The sinners in Zion are broken down; fear hath seized the ungodly, who are suffering for their ways. They say, Who among us shall dwell in Zion, where the splendor of the Divine Majesty is like a consuming fire? Who of us shall dwell in Jerusalem, where the ungodly are judged and delivered into hell for an eternal burning?" Everdurynge brennyngis. Old MS. Bible.
15He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil;
That stoppeth his ears from hearing of blood "Who stoppeth his ears to the proposal of bloodshed" - A MS. reads בדמים bedamim, "in blood."
16He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure.
17Thine eyes shall see the king in his beauty: they shall behold the land that is very far off.
18Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers?
Where is the scribe? - The person appointed by the king of Assyria to estimate their number and property in reference to their being heavily taxed.
Where is the receiver? - Or he who was to have collected this tribute.
Where is he that counted the towers? - That is, the commander of the enemy's forces, who surveyed the fortifications of the city, and took an account of the height, strength, and situation of the walls and towers, that he might know where to make the assault with the greatest advantage; as Capaneus before Thebes is represented in a passage of the Phoenissae of Euripides, which Grotius has applied as an illustration of this place: -
Εκεινος ἑπτα προσβασεις τεκμαιρεται
Πυργων, ανω τε και κατω τειχη μετρων.
"To these seven turrets each approach he marks;
The walls from their proud summit to their base
Measuring with eager eye."
He that counted the towers "Those who were ordered to review the fortified places in Judea, that they might be manned and provisioned for the king of Assyria. So sure was he of gaining Jerusalem and subduing the whole of Judea, that he had already formed all these arrangements." - Dodd's notes.
19Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand.
20Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.
Look upon Zion "Thou shalt see Zion" - For חזה chazeh, "see," read תחזה techezeh, "thou shalt see," with the Chaldee. - Houbigant. At the end of this verse we find in the Masoretic Bibles this note, חצי הספר chatsi hassepher, "the middle of the book;" that is the middle of the book of Isaiah.
21But there the glorious LORD will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby.
The glorious Lord "The glorious name of Jehovah" - I take שם shem for a noun, with the Septuagint and Syriac. See Psalm 20:1; Proverbs 18:10.
22For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us.
23Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.
Thy tacklings are loosed - Here the Assyrians are represented under the figure of a ship wrecked by a violent storm; and the people on the beach, young, old, feeble, and diseased, gathering the spoil without any to hinder them. Kimchi, who understands the whole of this chapter of Hezekiah and the king of Assyria, says, "There are others of our rabbins who apply it all to the days of the Messiah."
Their mast "Thy mast" - For תרנם tornam, "their mast, "the Syriac reads תרניך torneycha, "thy mast;" the Septuagint and Vulgate, תרנך tornecha, ὁ ἱστος σου εκλινεν, "thy mast is fallen aside." - Septuagint.
They seem to have read נטה natah or פנה panah, תרנך tornecha, or rather, לא כן lo con, "is not firm," the negative having been omitted in the present text by mistake. However, I have followed their sense, which seems very probable, as the present reading is to me extremely obscure.
24And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.
And the inhabitant shall not say - This verse is somewhat obscure. The meaning of it seems to be, that the army of Sennacherib shall by the stroke of God be reduced to so shattered and so weak a condition, that the Jews shall fall upon the remains of them, and plunder them without resistance; that the most infirm and disabled of the people of Jerusalem shall come in for their share of the spoil; the lame shall seize the prey; even the sick and the diseased shall throw aside their infirmities, and recover strength enough to hasten to the general plunder. See above.
The last line of the verse is parallel to the first, and expresses the same sense in other words. Sickness being considered as a visitation from God. a punishment of sin; the forgiveness of sin is equivalent to the removal of a disease. Thus the psalmist: -
"Who forgiveth all thy sin; And healeth all thine infirmities."