Commentaires bibliques

It is agreed that here begins a new sermon, which is continued to the end of Isa 24:1-27:13 And in it the prophet, according to the directions he had received, does, in many precious promises, "say to the righteous, It shall be well with them;" and, in many dreadful threatenings, he says, "Woe to the wicked, it shall be ill with them" (Isa 3:10,11); and these are interwoven, that they may illustrate each other. This chapter is mostly threatening; and, as the judgments threatened are very sore and grievous ones, so the people threatened with those judgments are very many. It is not the burden of any particular city or kingdom, as those before, but the burden of the whole earth. The word indeed signifies only the land, because our own land is commonly to us as all the earth. But it is here explained by another word that is not so confined; it is the world (Isa 24:4); so that it must at least take in a whole neighbourhood of nations. 1. Some think (and very probably) that it is a prophecy of the great havoc that Sennacherib and his Assyrian army should now shortly make of many of the nations in that part of the world. 2. Others make it to point at the like devastations which, about 100 years afterwards, Nebuchadnezzar and his armies should make in the same countries, going from one kingdom to another, not only to conquer them, but to ruin them and lay them waste; for that was the method which those eastern nations took in their wars. The promises that are mixed with the threatenings are intended for the support and comfort of the people of God in those very calamitous times. And, since here are no particular nations names either by whom or on whom those desolations should be brought, I see not but it may refer to both these events. Nay, the scripture has many fulfillings, and we ought to give it its full latitude; and therefore I incline to think that the prophet, from those and the like instances which he had a particular eye to, designs here to represent in general the calamitous state of mankind, and the many miseries which human life is liable to, especially those that attend the wars of the nations. Surely the prophets were sent, not only to foretel particular events, but to form the minds of men to virtue and piety, and for that end their prophecies were written and preserved even for our learning, and therefore ought not to be looked upon as of private interpretation. Now since a thorough conviction of the vanity of the world, and its insufficiency to make us happy, will go far towards bringing us to God, and drawing out our affections towards another world, the prophet here shows what vexation of spirit we must expect to meet with in these things, that we may never take up our rest in them, nor promise ourselves satisfaction any where short of the enjoyment of God. In this chapter we have, I. A threatening of desolating judgments for sin (Isa 24:1-12), to which is added an assurance that in the midst of them good people should be comforted, Isa 24:13-15. II. A further threatening of the like desolations (Isa 24:16-22), to which is added an assurance that in the midst of all God should be glorified.

The previous chapters, from the thirteenth to the twenty-third inclusive, have been occupied mainly in describing the destruction of nations that were hostile to the Jews, or great and distressing calamities that would come ripen them. The prophet had thus successively depicted the calamities that would come upon Babylon, Damascus, Moab, Nubia, Egypt, Dumah, and Tyre. In Isaiah 22, he had, however, described the calamities which would come upon Judea and Jerusalem by the invasion of Sennacherib.

In this chapter, the prophet returns to the calamities which would come upon the people of God themselves. This chapter, and the three following, to the end of the twenty-seventh, seem to have been uttered about the same time, and perhaps may be regarded as constituting one vision, or prophecy. So Noyes, Lowth, and Rosenmuller, regard it. If these chapters be included in the prophecy, then it consists

(1) of a description of calamities in Isaiah 24.

(2) of a song of praise expressive of deliverance from those calamities, and of the consequent spread of the true religion, in Isaiah 25:1-12;

(3) of a song of praise suitable to celebrate the triumphs of the true religion in Isaiah 26; and

(4) of the effect of tiffs deliverance in purifying the Jews in Isaiah 27:1-13.

When the prophecy was uttered is wholly unknown. In regard to the events to which it relates, there has been a great diversity of opinion, and scarcely are any two interpreters agreed. Grotius regards it as relating to the carrying away of the ten tribes by Shalmaneser. Hensler supposes that it refers to the invasion of Sennacherib. Vitringa supposes that it relates to the times of the Maccabees, and to the trials and I persecutions of Antiochus Epiphanes. Noyes regards it as descriptive of the destruction of the land by Nebuchadnezzar, and of the return of the Jews from exile. Calvin considers the account in these four chapters as a summing up, or recapitulation of what the prophet had said in the previous prophecies respecting Babylon, Moab, Egypt, etc.; and then of the prosperity, and of the spread of the true religion which would succeed these general and far-spread devastations.

Subsequently to each of these predictions respecting calamity, the prophet had foretold prosperity and the advance of truth; and he supposes that this is a mere condensing or summing up of what he had said more at length in the preceding chapters. Lowth supposes that it may have a reference to all the great desolations of the country by Shalmaneser, by Nebuchadnezzar, and by the Romans, especially to that of the Romans, to which some parts of it, he says, seem to be especially applicable. It is certain that the prophet employs general terms; and as he gives no certain indications of the time, or the circumstances under which it was delivered, it is exceedingly difficult to determine either. The general drift of the prophecy is, however, plain. It is a prediction of prosperity, and of the prevalence of true religion after a series of oppressive judgments should have come upon the land. It is designed, therefore, to be consolatory to the Jews under impending calamities, and to convey the assurance that though they would be oppressed, yet their sufferings would be succeeded by occasions of gratitude and joy. In this respect, it accords with the general strain of the prophecies of Isaiah, that the people of God would. be protected; that their name and nation should not be wholly obliterated; and that the darkest seasons of trial would be succeeded by deliverance and joy.

On the whole, it seems to me, that the prophecy relates to the calamities that would come upon the nation by the invasion of Nebuchadnezzar, and the carrying away to Babylon, and the subsequent deliverance from the oppressive bondage, and the joy consequent on that. According to this interpretation, the twenty-fourth chapter is occupied mainly with the description of the calamities that would come upon the land by the invasion of Nebuchadnezzar; the twenty-fifth describes the deliverance from that oppressive bondage, and the re-establishment of the true religion on Mount Zion, with a rapid glance at the ultimate prevalence of religion trader the Messiah, suggested by the deliverance from the Babylonian bondage; the twentysixth chapter is a song expressive of joy at this signal deliverance - in language, in the main, so general that it is as applicable to the redemption under the Messiah as to the deliverance from Babylon; and the twenty-seventh chapter is descriptive of the effect of this captivity and subsequent deliverance in purifying Jacob Isaiah 27:6-9, and recovering the nation to righteousness.

The twenty-fourth chapter is composed of three parts.

1Isa 24:1-12 contains a description of the calamities that would come upon the whole land, amounting to far-spread and wide desolation - with a graphic description of the effects of it on the inhabitants Isaiah 24:2, on the land Isaiah 24:3-6, on the wine, the amusements, the song, etc. Isaiah 24:7-12, causing all gaiety and prosperity to come to an end.

2Isa 24:13-17 contains a statement by the prophet that a few would be left in the land amidst the general desolation, and that they would be filled with joy that they had escaped. From their retreats and refuges, their fastnesses and places of security, they would lift up the song of praise that they had been preserved.

3Isa 24:18-23 contains a further description of augmented judgment that would come upon the land - a more severe and lengthened calamity stretching over the country, agitating it like an earthquake. Yet there is even here Isaiah 24:22-23, an indication that there would be deliverance, and that the Lord of hosts would reign on Mount Zion - a description which is extended through the next chapter, and which constitutes the scope and substance of that chapter.

In the division of the prophecy into chapters, that chapter should have been connected with this as a part of the same prophecy, and a continuance of the same subject. Indeed, but for the length of the prophecy, these four chapters should have been thrown into one, or if the prophecy had been broken up into chapters, important aids would have been rendered to a correct understanding of it had there been some indication in the margin that they constituted one prophecy or vision.

Dreadful judgments impending over the people of God, Isaiah 24:1-4. Particular enumeration of the horrid impieties which provoked the Divine vengeance, Isaiah 24:5, Isaiah 24:6. Great political wretchedness of the transgressors, Isaiah 24:7-12. The calamities shall be so great that only a small remnant shall be left in the land, as it were the gleanings of the vintage, Isaiah 24:13. The rest, scattered over the different countries, spread there the knowledge of God, Isaiah 24:14-16. Strong figures by which the great distress and long captivity of the transgressors are set forth, Isaiah 24:17-22. Gracious promise of a redemption from captivity; and of an extension of the kingdom of God in the latter days, attended with such glorious circumstances as totally to eclipse the light and splendor of the previous dispensation, Isaiah 24:23.

From the thirteenth chapter to the twenty-third inclusive, the fate of several cities and nations is denounced: of Babylon, of the Philistines, Moab, Damascus, Egypt, Tyre. After having foretold the destruction of the foreign nations, enemies of Judah, the prophet declares the judgments impending on the people of God themselves for their wickedness and apostasy, and the desolation that shall be brought on their whole country.

The twenty-fourth and the three following chapters seem to have been delivered about the same time: before the destruction of Moab by Shalmaneser; see Isaiah 25:10, consequently, before the destruction of Samaria; probably in the beginning of Hezekiah's reign. But concerning the particular subject of the twenty-fourth chapter interpreters are not at all agreed: some refer it to the desolation caused by the invasion of Shalmaneser; others to the invasion of Nebuchadnezzar; and others to the destruction of the city and nation by the Romans. Vitringa is singular in his opinion, who applies it to the persecution of Antiochus Epiphanes. Perhaps it may have a view to all of the three great desolations of the country, by Shalmaneser, by Nebuchadnezzar, and by the Romans; especially the last, to which some parts of it may seem more peculiarly applicable. However, the prophet chiefly employs general images; such as set forth the greatness and universality of the ruin and desolation that is to be brought upon the country by these great revolutions, involving all orders and degrees of men, changing entirely the face of things, and destroying the whole polity, both religious and civil; without entering into minute circumstances, or necessarily restraining it by particular marks to one great event, exclusive of others of the same kind. - L.

INTRODUCTION TO Isaiah 24

This chapter contains a prophecy of calamities that should come upon the whole world, and the inhabitants of it, for their sins; of the preservation of a remnant; of the visitation of the kings of the earth; and of the appearance of Christ in his glory and majesty. The miserable condition of the world, and its inhabitants, especially all within the Romish jurisdiction, is set forth by various phrases, Isaiah 24:1 the causes of which are the transgression and mutation of the laws and ordinances of Christ, Isaiah 24:5 the effects of which are the cursing and burning of the inhabitants, Isaiah 24:6 cessation of all joy among them, Isaiah 24:7 and the destruction of their chief city, Rome, Isaiah 24:10 then follows a prophecy of a remnant that shall escape, and be brought into a very comfortable condition, and sing for joy, and glorify God in the midst of the earth, and in the uttermost parts of it, Isaiah 24:13 but it is intimated it shall go ill with others for their perfidy and treachery; fear and danger shall attend them everywhere, Isaiah 24:16 yea, in the issue, the world shall be shaken, and moved and removed, and be utterly dissolved, fall and not rise more, Isaiah 24:19 when the kings and great ones of the earth shall be taken prisoners, and punished by the Lord, Isaiah 24:21 and then Christ shall take to himself his great power, and reign with his people gloriously in the New Jerusalem state, Isaiah 24:23.

Chapters 24–27

It is admitted on all hands that this interesting and difficult group of chapters, although without a heading, forms a distinct section of the book of Isaiah. They consist of a single connected prophecy, interspersed with lyrical and devotional passages, which appear in some instances to interrupt the sequence of thought. The general theme is one of the most familiar in prophecy; it is the “day of Jehovah” in its terrors, and with its blessed consequences for Israel and for humanity. But the treatment of that theme is in many respects unique in the prophetic literature. That the writer had a definite historical situation in view is abundantly manifest; but its features are designedly veiled by the use of mysterious and symbolical language, the precise significance of which frequently eludes our grasp. This is one characteristic of the class of writings known as apocalypses, and the strongly-marked apocalyptic character of the ideas and imagery has impressed nearly all commentators. There has perhaps been a tendency to exaggerate this feature; if we compare the passage with a typical apocalypse, like the book of Daniel, the differences are certainly more striking than the resemblances. In religious importance and depth the chapters are second to nothing in the prophets. Two great truths in particular, the universality of salvation and the hope of immortality, stand out with a clearness and boldness of conception nowhere surpassed in the Old Testament.

The critical questions which arise in connexion with these chapters are so intricate, and depend so much on the explanation of obscure allusions, that it will be convenient to economise space by postponing the consideration of them until the detailed exposition is finished.

Ch. 24. The day of Judgment and its premonitory signs

The chapter is mainly an announcement of the last judgment, but partly also a gloomy survey of the actual state of the world. The writer feels that he is living in the last days, and in the universal wretchedness and confusions of the age he seems to discern the “beginning of sorrows.” His thoughts glide almost imperceptibly from the one point of view to the other, now describing the distress and depression which exist, and now the more terrible visitation which is imminent. It is only at Isaiah 24:21 that the transition is finally made to the absolute language of prophecy. The line of thought is as follows:

Isaiah 24:1-3. The prophecy opens with a “word” of Jehovah,—the announcement of an imminent and sweeping catastrophe affecting the whole earth, and involving all ranks and classes of society in a common destruction.

Isaiah 24:4-9. The earth is described as withering under a curse, because of the universal depravity and guilt of its inhabitants (4–6). Wine and music, the customary tokens of social enjoyment, have ceased; life has lost its zest; the world is profoundly unhappy (7–9).

Isaiah 24:10-12 depict the desolation and misery of an unnamed city, which, however, is but typical of the state of things everywhere.

Isaiah 24:13. Resuming the language of prophecy, the writer foretells, under an image borrowed from Isaiah, the almost complete extermination of the race of men (cf. Isaiah 24:6).

Isaiah 24:14-16. Here for a moment, “the vision of ruin is interrupted: borne from afar, over the western waters, the chorus of praise rising from the lips of the redeemed, falls upon the prophet’s ear” (Driver). Yet, under the influence of his immediate surroundings, he feels that such rejoicing is premature; and the response of his heart is a cry of agony. For he knows that judgment has not yet had its perfect work; and accordingly, in

Isaiah 24:17-20, he returns to his main theme, accumulating images of destruction, in order to set forth the appalling magnitude of the catastrophe about to overwhelm the earth.

Isaiah 24:21-23. Here the prophecy reaches its climax in the announcement of Jehovah’s appearance to vanquish the powers of evil in heaven and in the high places of the world, and to establish His everlasting throne in visible splendour on Mount Zion.

Concluding Note on Ch. 24–27

The above exposition has left some general questions in suspense; and for the most part they are such as cannot be adequately discussed in this commentary. There are two, however, on which a few additional observations are necessary, viz., (1) the unity and (2) the date, of the prophecy.

(1) The question of unity, as raised by the recent criticisms of Duhm and Cheyne, relates principally to the lyrical passages already marked off in the notes (Isaiah 25:1-5; Isaiah 25:9-12, Isaiah 26:1-19, Isaiah 27:2-6), although it is acknowledged that the section Isaiah 27:7-11 presents difficulties almost as great. As has been hinted above, the commonly accepted view has been that the lyrics represent flights of the author’s imagination, depicting the feelings of the redeemed community after the great judgment is past. The chief considerations urged against this view are as follows. (a) If we read consecutively 24, Isaiah 25:6-8, Isaiah 26:20 to Isaiah 27:1, Isaiah 27:7-13, we have a series of conceptions which readily fit into a consistent picture of the future, and (at least up to Isaiah 27:1) a very natural sequence of thought. (b) the songs are distinguished from the main prophecy in poetic structure and rhythm, as well as in the point of view they represent. (c) They do not occur at places where their insertion would be natural if due to the literary plan of the composition, while one of them (Isaiah 25:1-5) appears to interrupt a close connexion of thought. (d) The most important of all (Isaiah 26:1-19) is written in a vein of mingled exultation and despondency inappropriate to the supposed situation. Although the reader is naturally averse to entertaining the idea of interpolation if it can possibly be avoided, it can hardly be denied that these arguments have a considerable cumulative force. (b) counts for little or nothing by itself, while the others may involve merely subjective differences of critical judgment. The crucial case is probably (d), where the ‘ideal standpoint’ theory could only be maintained by assuming that the writer’s imagination lacks the strength of wing needful to bear him triumphantly away from the discouraging outlook of his actual present. It must be pointed out, however, that the demarcation of the lyrics given in the notes is adopted from Duhm and Cheyne, and to discuss the question of unity on this basis necessarily does some injustice to the views of other critics, who might prefer a different division.

(2) The question of the date of the prophecy is of course influenced by the view held as to its unity, although to a less extent than might be imagined, since both the critics named agree in regarding the whole series of compositions as belonging to the literature of a single general period. Duhm assigns them to the reign of John Hyrcanus, and finds allusions to the Parthian campaign of Antiochus Sidetes (b.c. 129) and the destruction of Samaria (c. 107). But there is really nothing to warrant these precise determinations, and the theory is negatived by well-established conclusions as to the close of the O.T. Canon. Cheyne’s view is free from this objection and is in itself very attractive. The historical background of the prophecy is found in the events which preceded the dissolution of the Persian Empire (say 350–330). The gloomy survey of ch. 24 is explained by the “desolating and protracted wars” of the period, in which the Jews are known to have suffered severely and during which Jerusalem was not improbably laid waste by Persian armies. The premature songs of triumph referred to in ch. Isaiah 24:16 are supposed to have been called forth by rumours of the expedition of Alexander the Great, whilst the interspersed lyrical passages celebrate the Jewish deliverance achieved by the Macedonian victories. Perhaps the least convincing part of the hypothesis is the identification of the conquered city of Isaiah 25:2, Isaiah 26:5, with Tyre or Gaza, destroyed by Alexander; but in spite of that Cheyne’s view is probably the one which best harmonises the varied indications of the prophecy (see his Introduction, pp. 155 ff., and the refs. there).

Of rival theories there is perhaps but one that deserves careful examination, that, viz., which seeks the occasion of the prophecy in the age immediately succeeding the Exile, particularly the Babylonian troubles under Darius Hystaspis. There is, indeed, a surprising number of coincidences between the phenomena of this prophecy and the circumstances of that time or the contemporary literature. The expectation of a great overturning of existing political conditions occurs in the writings of Haggai (Isaiah 2:6-7; Isaiah 2:21-22) and Zechariah (Isaiah 1:11 ff.); the idea of a world-judgment in Isaiah 13:6 ff.; the universalism of Isaiah 25:6-8 finds nowhere a more sympathetic response than in Isaiah 40-55; and even the ‘songs of the righteous’ (Isaiah 24:16) have a certain resemblance to Isaiah 45:10. The allusion to recent idolatry in Isaiah 27:9 is amply accounted for; and the “city” (although too much has been made of this point) of Isaiah 24:10 ff., Isaiah 27:10 f., Isaiah 25:2, Isaiah 26:5 might be Babylon, the “world-city,” now humbled and soon to be utterly destroyed.

The ultimate decision probably turns on certain general features of the prophecy, which are thought to point to a very late age. These are (a) its apocalyptic colouring and imagery (see, however, the caveat on p. 179 above), (b) the advanced form in which it presents the doctrines of immortality (Isaiah 25:8) and the resurrection (Isaiah 26:19); and (possibly) (c) the belief in tutelary genii of the nations. With regard to these phenomena many will agree with Cheyne that they “become the more intelligible the later we place this composition in the Persian period.”

Isa 24:1-23.

THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR.

The four chapters (the twenty-fourth through the twenty-seventh) form one continuous poetical prophecy: descriptive of the dispersion and successive calamities of the Jews

(Isa 24:1-12);

the preaching of the Gospel by the first Hebrew converts throughout the world

(Isa 24:13-16);

the judgments on the adversaries of the Church and its final triumph

(Isa 24:16-23);

thanksgiving for the overthrow of the apostate faction

(Isa 25:1-12),

and establishment of the righteous in lasting peace

(Isa 26:1-21);

judgment on leviathan and entire purgation of the Church

(Isa 27:1-13).

Having treated of the several nations in particular--Babylon, Philistia, Moab, Syria, Israel, Egypt, Edom, and Tyre (the miniature representative of all, as all kingdoms flocked into it)--he passes to the last times of the world at large and of Judah the representative and future head of the churches.

1. the earth--rather, "the land" of Judah (so in

Isa 24:3, 5, 6; Joe 1:2).

The desolation under Nebuchadnezzar prefigured that under Titus.

Maketh the earth empty - That is, will depopulate it, or take away its inhabitants, and its wealth. The word 'earth' here (ארץ 'ārets) is used evidently not to denote the whole world, but the land to which the prophet particularly refers - the land of Judea. It should have been translated the land (see Joel 1:2). It is possible, however, that the word here may be intended to include so much of the nations that surrounded Palestine as were allied with it, or as were connected with it in the desolations under Nebuchadnezzar.

And turneth it upside down - Margin, 'Perverteth the face thereof.' That is, everything is thrown into confusion; the civil and religious institutions are disorganized, and derangement everywhere prevails.

And scattereth abroad ... - This was done in the invasion by the Chaldeans by the carrying away of the inhabitants into their long and painful captivity.

Behold, the Lord maketh the earth empty,.... Some, by the "earth", only understand the land of Israel or Judea, and interpret the prophecy of the captivity of the ten tribes by Shalmaneser, as Kimchi, and other Jewish writers; and others, of the destruction of the Jews by Nebuchadnezzar; but some take in along with them the neighbouring nations who suffered by the same princes at the same time. Vitringa interprets the whole of the times of the Maccabees, as also the three following chapters Isaiah 25:1; though it is best to understand it of the Papal world, and all the antichristian states; and there are some things in it, at the close of it, which respect the destruction of the whole world. The Septuagint version uses the word by which Luke intends the whole Roman empire, Luke 2:1 and the Arabic version here renders it, "the whole world": the "emptying" of it is the removal of the inhabitants of it by wars and slaughters, which will be made when the seven vials of God's wrath will be poured upon all the antichristian states; see Revelation 16:1 and this being a most remarkable and wonderful event, is prefaced with the word "behold":

and maketh it waste; or desolate; the inhabitants and fruits of it being destroyed. R. Joseph Kimchi, from the use of the word in the Arabic language, renders it, "and opened it" (n); and explains it of the opening of the gates of a city to the enemy, so as that men may go out of it; to which the Targum inclines paraphrasing it,

"and shall deliver it to the enemy:''

and turneth it upside down; or, "perverteth the face of it" (o); so that it has not the form it had, and does not look like what it was, but is reduced to its original chaos, to be without form and void; cities being demolished, towns ruined, fields laid waste, and the inhabitants slain; particularly what a change of the face of things will there be in the destruction of the city of Rome! see Revelation 18:7. The Targum is,

"and shall cover with confusion the face of its princes, because they have transgressed the law:''

and scattereth abroad the inhabitants thereof; who will be obliged to fly from place to place from the sword of their victorious enemies. All is spoken in the present tense, though future, because of the certainty of it.

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