Isaiah 24:1-23

Isaiah 24:1-23

Isaiah Chapter 24:1-23

1. Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof.

1. Ecce Iehova evacuat terram, denudat eam, evertit faciem ejus, et incolas ejus dissipat.

2. And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him.

2. Et erit ut populus, ita sacerdos; ut servus, ita domina ejus; ut ancilla, ita domina ejus; ut emptor, ita venditor; ut mutuo dans, ita qui mutuo accipit; ut foenerator, ita qui accipit foenori, (vel, ut creditor, ita debitor.)

3. The land shall be utterly emptied, and utterly spoiled: for the Lord hath spoken this word.

3. Evacuando evacuabitur terra, et direptione diripietur; quoniam Iehova pronunciavit hoc verbum.

4. The earth mourneth and fadeth away; the world languisheth and fadeth away; the haughty people of the earth do languish.

4. Luxit, cecidit terra; elanguit, cecidit orbis; elanguerunt qui erant sublimis populus terræ.

5. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.

5. Et terra fallax fuit sub incolis suis; quoniam transgressi sunt leges, mutarunt statutum, dissolverunt foedus seculi.

6. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left.

6. Itaque maledictio cosumpsit terram, et desolati sunt incolæ ejus; ideo combusti sunt, inquam, incolæ terræ; et pauci residui sunt facti homines.

7. The new wine mourneth, the vine languisheth, all the merry hearted do sigh.

7. Periit vinum, elanguit vitis, gemuerunt omnes qui læto erant corde.

8. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.

8. Cessavit gaudium tympanorum, desiit strepitus exultantium, quievit lætitia citharæ.

9. They shall not drink wine with a song; strong drink shall be bitter to them that drink it.

9. Cum cantico non bibent vinum; amara erit sicera bibentibus eam.

10. The city of confusion is broken down; every house is shut up, that no man may come in.

10. Contrita est civitas vanitatis; clausa est omnis domus, ne quis ingrediatur.

11 There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone.

11. Clamor est super vino in plateis; obscuratum est omne gaudium; migravit lætitia terræ.

12. In the city is left desolation, and the gate is smitten with destruction.

12. Residua est in urbe vastitas, et vastatione percussa est porta.

13. When thus it shall be in the midst of the land among the people, there shall be as the shaking of an olive tree, and as the gleaning-grapes when the vintage is done.

13. Quia sic erit in medio terræ, in medio populorum, quasi decussio olivæ, et quasi racemi, cum peracta est vindemia.

14. They shall lift up their voice, they shall sing for the majesty of the Lord, they shall cry aloud from the sea.

14. Hi levabunt vocem suam; jubilabunt in altitudine Iehovæ, vociferabuntur a mari.

15. Wherefore glorify ye the Lord in the fires, even the name of the Lord God of Israel in the isles of the sea.

15. Propterea in vallibus glorificate Iehovam, in insulis maris nomen Iehovæ Dei Israel.

16. From the uttermost part of the earth have we heard songs, even glory to the righteous. But I said, My leanness, my leanness, woe unto me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.

16. Ab extremo terræ laudes audivimus, gloriam (vel, gratulationem) justo, et dixi, Macies mihi, macies mihi, væ mihi. Prævaricatores prævaricati sunt; prævaricatione, inquam, prævaricatores prævaricati sunt.

17. Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth.

17. Pavor, et fovea, et laqueus super te, O icola terræ.

18. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake.

18. Et accidet ut qui effugerit a voce pavoris, incidat in foveam; et qui ascenderit e medio foveæ capiatur laqueo. Quoniam fenestræ de excelso apertæ sunt; et commota sunt fundamenta terræ.

19. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly.

19. Contritione contrita est terra; dissolutione dissoluta est terra; commotione commota est terra.

20. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again.

20. Agitatione agitata est terra, sicut ebrius; et transferetur sicut tabernaculum; et gravis erit super eam iniquitas ejus; et corruet, neque adjiciet ut resurgat.

21. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth.

21. Et erit in die illa, visitabit Iehova super exercitum excelsum in excelso, et super reges terræ super terram.

22. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.

22. Et congregabuntur congregatione instar vinctorum in carcere, et claudentur in ergastulo; deinde post multos dies visitabuntur.

23. Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.

23. Erubescet luna, et pudefiet sol; cum regnaverit Iehova exercituum in monte Sion, et in Ierusalem; et coram senibus suis gloria.

1. Behold, Jehovah maketh the earth empty. This prophecy, so far as I can judge, is the conclusion of all the descriptions that have been given from the thirteenth chapter downwards, in which Isaiah foretold destruction not only to the Jews and to Israel, but to the Moabites, Assyrians, Egyptians, and other nations. In short, having, as it were, surveyed all the countries which were near the Jews and known to them, he gives a brief summary of the whole. Some view this as referring to Israel, and others to the Jews, and think that their destruction is foretold; but as he mentions the world, I can view it in no other light than as a comprehensive statement of all that he formerly said about each of them, and at different times. Nor is this view contradicted by the fact that he immediately mentions the priest, which might lead us to believe that these things relate to none but the people of God; for although he speaks of all the nations, yet because the Jews always hold the highest rank, Isaiah must have had them especially in his eye, for he was appointed to them. It may be said to have been accidental that he mentions other nations; and therefore we ought not to wonder if, after having made reference to them, he speaks particularly about his own people in a single word.

Others suppose that he means “the whole world,” but think that he refers to the last day, which I consider to be an excessively forced interpretation; for, after having threatened the Jews and other nations, the Prophet afterwards adds a consolation, that the Lord will one day raise up his Church and make her more flourishing; which certainly cannot apply to the last judgment. But by the term the earth, I do not think that the Prophet means the whole world, but the countries well known to the Jews; just as in the present day, when we speak of what happens in the world, we almost never go beyond Europe, or think of what is passing in India; for this may be said to be our world. Thus, Isaiah speaks of “the earth” known to himself and to all whom he addressed, and of the people who inhabited the neighboring countries. In short, we may limit the term “World” to the Egyptians, Assyrians, Moabites, Tyrians, and such like; as if he had said, “Hitherto I have spoken of various calamities, which threatened many nations, and still in part threaten some of them; but I may sum up all by saying, ‘The Lord will overturn and strip the face of the earth of all its ornaments.’”

And maketh it bare. Some translate בלקה, (bōlĕkāch,) he uncovereth the earth, that the enemies may have free entrance into it. But I choose rather to translate it, “he maketh bare the earth,” because the earth is said to be “covered,” when it is inhabited by a great multitude of men, and when it abounds in fruits and flocks; and it is said to be “uncovered” or “laid bare,” when it is deprived of its inhabitants, and when its covering is taken away from it, as if one were stripped of his raiment and ornaments. Now, this must have happened not only to the Jews, but to the Assyrians, Egyptians, and other nations, which he had mentioned; and therefore to all of them together he threatens their ruin.

Note 121. “And maketh it waste.” — Eng. Ver. FT379 “The haughty people of the earth. (Heb. the height of the people.)” — Eng. Ver. FT380 “The earth also is defiled.” — Eng. Ver. “The earth is even polluted.” — Stock. “And the land has been profaned.” — Alexander FT381 “On account of the sin of perjury is the earth consumed.” — Jarchi. “אלה (ālāh) does not here mean false swearing, as explained in the Targum, and by Jarchi, and Kimchi, but the curse of God attending the violation of his law.” — Alexander FT382 “אשם (āshăm) is taken by some of the early writers in the sense of being desolate. Its true sense is that of being recognised as guilty, and treated accordingly. It therefore suggests the ideas both of guilt and punishment.” — Alexander FT383 “The city of confusion.” — Eng. Ver. FT384 “In the fires, (or, valleys.)” — Eng. Ver. FT385 “The uttermost part. (Heb. wing.)” — Eng. Ver. The Septuagint translates it literally, ἀπὸ τῶν πτερύγων τὢς γὢς, “from the wings of the earth” — Ed FT386 There is a considerable diversity of opinion about the application of the term righteous in this passage. Many commentators agree with Calvin in thinking that God is here called righteous. Bishop Stock has slightly modified this view by applying the designation to the Messiah. “By the righteous,” says he, “is probably meant one person the Messiah, (see Acts 7:52, 22:14,) whose kingdom the Prophet beholds in vision, and joins in the chorus of joy at its approach; a joy, however, which is presently interrupted by a reflection on the wickedness of the greater part of his countrymen at that time, who should reject the Lord that bought them. Therefore he saith, Woe is me! destruction shall overtake the inhabitants of the land.” Instead of “Glory to the righteous,” the Septuagint renders it, ἐλπὶς τῶ εὐσεβεῖ, “hope to the godly man.” Professor Alexander’s rendering is, “Praise to the righteous;” and he remarks, צדיק (tzăddīk) is not an epithet of God (Henderson) or Cyrus (Hendewerk), but of righteous men in general.” — Ed FT387 “My leanness. (Heb. leanness to me, or, my secret to me.)” — Eng. Ver. FT388 “Nous n’avons raison aucune d’accuser celuy qui nous frappe;” — “We have no reason to blame him who strikes us.” FT389 “Interpreters have commonly assumed that ‘the host of the high place’ is the same with the ‘host of heaven,’ and must therefore mean either stars (Jerome), or angels (Aben Ezra), or both (Gesenius). Grotius understands by it the images of the heavenly bodies worshipped in Assyria. Gesenius finds here an allusion to the punishment of fallen angels, and then makes this a proof of recent origin, because the Jewish demonology was later than the time of Isaiah. It may be doubted whether there is any reference to the hosts of heaven at all.” — Alexander FT390 “The Lord shall punish (Heb. visit upon) the host of the high ones.” — Eng. Ver. FT391 “Des enfans de Dieu;” — “Of the children of God.” FT392 “And before his ancients gloriously; (or, there shall be glory before his ancients.)” — Eng. Ver. “Before his ancients shall he be glorified.” — Lowth. “And before his elders shall there be glory.” — Alexander

2. And it shall be. By these words he means the utmost desolation, in which there will be no longer any distinction of ranks or any appearance of a commonwealth; for so long as there is a tolerably regular form of government, some distinction continues to be maintained between “the people” and “the priests.” By a figure of speech, in which a part is taken for the whole, (συνεκδοχικῶς,) he mentions one department instead of the whole class, as is frequently done in the Scriptures; though we might take כחנים, (kōchănīm,) to mean those who hold any high rank; for Hebrew writers frequently give this name to princes, and especially to those who are of royal blood; but I have no reluctance to view it as an instance of the figure of speech which I have mentioned.

Since Isaiah reckons this confusion among the curses of God, and declares that, when the distinction of ranks is laid aside, it is a terrible display of the vengeance of God, we ought to conclude, on the other hand, how much God is pleased with regular government and the good order of society, and also how great a privilege it is to have it preserved among us; for when it is taken away, the life of man differs little from the sustenance of cattle and of beasts of prey. We ought therefore not only to acknowledge the dreadful vengeance of God, but also to lay it to the blame of our own sins, whenever he breaks down order and takes away instruction and courts of law; for when these fall, civilisation itself falls along with them. It ought also to be considered that, when the Lord executes his judgments, he spares no rank, not even the most sacred. What was this order of priests, which the Lord had so splendidly adorned, and had determined to consecrate to himself, and of which the people also boasted as if it had been unchangeable and eternal? Yet even the rank of priesthood is involved in the judgment of God, because there is no respect of persons, but, on the contrary, the more highly any have been favored, and the higher the rank to which they have been exalted, the more severely will he punish them, if they shall shew themselves to be ungrateful and abuse his benefits.

As the servant, so his master; as the buyer, so the seller. This statement is to the same effect with what goes before; for these ranks are manifestly lawful, and are not usually set aside, unless when the Lord determines to chastise his people with dreadful vengeance, as we have already said; for in a well-ordered society the distinction between master and servant must be observed. In like manner, no public government can be lasting without the transactions of commerce; and therefore, when the distinction between rich and poor has been taken away, every scheme for gaining a livelihood among men is destroyed. The meaning of the Prophet is, that all civil government will be broken up, because in such calamities, they who were the wealthiest are reduced to the lowest poverty. In short, he describes the most appalling desolation, which will be followed by unwonted change.

3. By emptying shall the earth be emptied. He confirms what he had already said, and declares that those changes will not be accidental, but that they are the work of God. In the first verse, he had expressly stated that God is making preparations for emptying the earth: he now asserts that it will happen, and adds the reason, that God hath purposed and determined to do it.

4. The earth hath lamented. Isaiah proceeds with his subject; for all this tends to explain the desolation of the whole world, that is, of the world which was known to the Jews. According to his custom, he illustrates the judgment of God more clearly by figures, which are fitted to produce an effect on sluggish minds.

The lofty people of the earth. By the “lofty ones” we must understand those eminent persons who held a higher rank than others; for this is more wonderful than if the common people had fallen. Yet if it be thought preferable to explain it as relating peculiarly to the Jews, I have no objection; for although the Assyrians and Egyptians excelled them in wealth and power, still the Jews held the highest rank in this respect, that they had been adopted by God. But I prefer the other exposition, which makes the meaning to be, that the Lord would inflict punishment, not only on common people, but also on those who surpassed others in rank and splendor.

Note 122. {Bogus footnote}

5. And the earth was deceitful. Others render it “defiled” or “polluted,” because כנף (chānăph) means “to be wicked.” Both renderings may be appropriate; but the next verse appears to demand that we explain it to mean false; for he appears to illustrate and exhibit it more fully immediately afterwards, when he says that “the earth has been consumed by a curse.”

Note 123. {Bogus footnote}

Under its inhabitants. Whether תהת (tăhăth) be translated “Under its inhabitants,” or, “On account of its inhabitants,” is of little importance. There is a kind of mutual bargain between the land and the husbandmen, that it gives back with usury what it has received: if it does not, it deceives those who cultivate it. But he assigns a reason, imputing blame to them, that they render it barren by their wickedness. It is owing to our fault that it does not nourish us or bring forth fruit, as God appointed to be done by the regular order of nature; for he wished that it should hold the place of a mother to us, to supply us with food; and if it change its nature and order, or lose its fertility, we ought to attribute it to our sins, since we ourselves have reversed the order which God had appointed; otherwise the earth would never deceive us, but would perform her duty.

Because they have transgressed the laws. He immediately assigns the reason why the earth is unfaithful, and deceives her inhabitants. It is because those who refuse to honor God their Father and supporter, will justly be deprived of food and nourishment. Here he peculiarly holds up to shame the revolt of his nation, because it was baser and less excusable than all the transgressions of those who had never been taught in the school of God. The word תורה (tōrāh) is applied to “the Law,” because it denotes instruction; but here, in the plural number, תורת (tōrōth,) it denotes all the instruction that is contained in the “Law.” But as the “Law” contains both commandments and promises, he adds two parts for the purpose of explanation.

They have changed the ordinance. The Hebrew word חק (chōk) means “an ordinance,” and on that account some think that it denotes ceremonies, and others that it denotes morals. We may render it “commandments;” and I understand it to mean not only ceremonies, but everything that belongs to the rule of a holy life.

They have broken the everlasting covenant. The third term employed by him is, ברית, (bērīth,) by which he means a covenant and contract. This word is limited to those “contracts” by which the Lord, who adopted his people, promised that he would be their God. (Exodus 19:6; 29:45; Leviticus 26:12.) He therefore charges them with ingratitude, because, when the Lord revealed himself by all these methods, and gave proofs of his love, they were disobedient and rebellious, “transgressed the laws,” and “broke the holy covenant.”

But why does he address himself to the Jews? Because he knew that he had been appointed to be their Prophet, that he might especially give instructions to them. Hence we may infer what is the rule of a holy life. It is contained in that law which we ought to follow if we wish that God should approve of our life; if we turn aside from it, we must be wicked and abandoned. We ought also to remark, that it is the will of God that in his word we should consider not only his commandments and laws, but also his covenant; for the chief part of the word consists of promises, by which he adopts and receives us as his own people. Besides, the Prophet unquestionably intended to use a variety of terms in order to express his meaning more strongly; as if he had said, “There is nothing about us that is sound and pure; everything is polluted and corrupted.”

He calls it “the covenant of eternity,” or “the everlasting covenant,” because it ought to be perpetual and inviolable, and to be in force in every age. It was to be transmitted, in uninterrupted succession, from father to son, that it might never be effaced from the memory of man, but might be kept pure and entire. He therefore represents in strong terms their treachery and wickedness, because they dared to violate that covenant which God had made with them, and to overthrow what the Lord intended to be firm and permanent. This was monstrous; and therefore we ought not to wonder that the earth takes vengeance for this wickedness, and refuses to give food to men.

6. Therefore hath the curse devoured the earth. Some render it perjury, but as אלה (ālāh) signifies also a “curse,” I have no doubt that here he employs it to denote a “curse,” and alludes to those curses which Moses in the law threatens against wicked men and transgressors of the law, (Leviticus 26:16; Deuteronomy 28:15.) We know that the earth was cursed on account of the transgression of our first parent, so that it brought forth thorns and thistles instead of fruits. (Genesis 3:17, 18.) The Lord mitigated this curse, so that, although men were ungrateful and unworthy, still it yielded them food. But when we do not cease to sin, and when we add sin to sin, is it not in the highest degree just that the earth should become barren and unfruitful, in order that we may more clearly perceive this curse, and that it may make a deeper impression on our senses?

Note 124. {Bogus footnote}

And its inhabitants are made desolate. I think that אשם (āshăm) here means “to make desolate,” rather than “to forsake;” and this is apparent from the context, on which account I have translated it “are made desolate.” But perhaps it will be thought preferable to take the copulative ו (vau) as signifying because, and then the meaning will be, “The earth accursed by God is burnt up, because its inhabitants have acted wickedly.”

Note 125. {Bogus footnote}

Therefore the inhabitants of the earth are burned, and few men left. The word חרו (charu) may be taken metaphorically, and I prefer this view of it, which makes the meaning to be, that those whom the wrath of God has consumed are burned up; because the destruction is compared to a conflagration. When he adds, “that few will be left,” we learn from it that this prediction cannot be explained as relating to the last day of judgment, and that, on the contrary, the Prophet foretells and confirms those desolations which threatened various nations, and that he does so in order that the godly may fear, and may be led to repentance, and may be prepared for enduring all things.

7. The wine hath failed. The same subject is continued, and the Prophet threatens chiefly against the Jews the desolation of the land. He gives a long description in order to affect them more deeply, and impress them with a conviction of the judgment of God. Their luxury, intemperance, and feasting, are rapidly surveyed, because amidst so great abundance they proudly disobeyed God. Such ingratitude was not peculiar to the Jews or to that age, but it is universally found that they who enjoy abundance rebel against God, and indulge themselves too freely. On this account the Prophet censures them; as if he had said, “Hitherto you have been plunged in luxuries and pleasures, but the Lord will cause you to lead a very different kind of life.” Isaiah speaks of the future as if it had been present, in order to place it more clearly before their eyes.