Commentari biblici

This chapter relates to the same events as the foregoing chapter, the distress of Judah and Jerusalem by Sennacherib's invasion and their deliverance out of that distress by the destruction of the Assyrian army. These are intermixed in the prophecy, in the way of a Pindaric. Observe, I. The great distress that Judah and Jerusalem should then be brought into, Isa 33:7-9. II. The particular frights which the sinners in Zion should then be in, Isa 33:13,14. III. The prayers of good people to God in this distress, Isa 33:2. IV. The holy security which they should enjoy in the midst of this trouble, Isa 33:15,16. V. The destruction of the army of the Assyrians (Isa 33:1-3), in which God would be greatly glorified, Isa 33:5,10-12. VI. The enriching of the Jews with the spoil of the Assyrian camp, Isa 33:4,23,24. VII. The happy settlement of Jerusalem, and the Jewish state, upon this. Religion shall be uppermost (Isa 33:6), and their civil state shall flourish, Isa 33:17-22. This was soon fulfilled, but is written for our learning.

This chapter comprises a new and distinct prophecy, though manifestly relating to the same general subject as the preceding. In Isaiah 33:19 of the previous chapter, the prophet had foretold the destruction of the army of Sennacherib and this chapter is designed still further to set forth the circumstances and the effects of that destruction. That it refers to Sennacherib is apparent front the whole structure of the prophecy. So it is understood by Lowth, Rosenmuller, Grotius, and Calvin, though Vitringa supposes that it refers to the destruction of the Syrians, instead of the Assyrians, and particularly after the time, and for the crimes of Antiochus Epiphanes. All the circumstances, as well as the connection, however, agree with the invasion by Sennacherib, and agree far better with that than either with the destruction of Babylon, or the judgments that came upon the Syrians. The design of the prophecy is to assure the Jews that their nation and city would be safe notwithstanding the invasion of the Assyrian, and that Yahweh would be to them a source of constant protection and consolation Isaiah 33:21. The object of the prophecy, therefore, is to comfort them in this threatened invasion, and to lead them to look up to God.

The prophecy, or poem, is one of uncommon beauty in its structure, and is especially elegant in its expressions. It abounds, indeed, in transitions; but they are easily seen, and can be distinctly marked. The structure and design of the poem may be seen in the following analysis:

I. Woe is denounced against the Assyrian; who had invaded Judea without provocation, and who was spreading desolation over a nation that had not injured him Isaiah 33:1. This contains the general scope and purport of the chapter.

II. The Jews are introduced Isaiah 33:2 as offering up supplications to Yahweh in view of the threatened invasion, and beseeching him to be mercifull to them, and expressing their confidence in him.

III. God himself is introduced declaring the overthrow of Sennacherib Isaiah 33:3-4. This he represents Isaiah 33:3 under the image of the people - that is, the people in his army - fleeing at the noise of the tumult caused by the desolating tempest that should sweep them away, and at the act of God's lilting up himself to scatter the nations.

IV. A chorus of Jews is introduced Isaiah 33:5-6 extolling the greatness and mercy of God Isaiah 33:5; and also celebrating the wisdom and piety of Hezekiah, who had put his confidence in God Isaiah 33:6.

V. In Isaiah 33:7-9, the despair and alarm of the Jews are described on the approach of Sennacherib. This is exhibited in the following manner:

1. The messengers whom Hezekiah had sent to Sennacherib with three hundred talents of silver and thirty talents of gold, to propitiate his favor 2 Kings 18:14-16, return without success and weeping bitterly Isaiah 33:7.

2. The desolation is described that attended the march of Sennacherib - a desolation that extended to the highways, the cities, and to the most beautiful and fertile places, represented by hewing down Lebanon, and turning Cannel into a wilderness, Isaiah 33:8-9).

VI. God is now introduced Isaiah 33:10-13 as saying that he would take the work of the destruction of the Assyrian into his own hand, and showing that he would be himself exalted Isaiah 33:10; that he would disappoint their expectations Isaiah 33:11; that they should be totally destroyed as if by fire Isaiah 33:12, and calling on the nations near and remote to hear what he had done Isaiah 33:13.

VII. The various effects of the invasion on the inhabitants of Jerusalem are described Isaiah 33:14-19.

1. The effect on the hypocrites, producing consternation and alarm of the highest degree Isaiah 33:14.

2. This is finely contrasted with the confidence and security of the righteous in that time. They would confide in God Isaiah 33:15-16; they would see the king in his beauty Isaiah 33:17; and they would see their foe completely destroyed Isaiah 33:18-19.

VIII. The whole account is closed with a statement of the fact that Jerusalem was safe, and that the enemy would be completely destroyed Isaiah 33:20-24.

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" -

INTRODUCTION TO Isaiah 33

This chapter contains an account of God's judgments upon the enemies of his people, and of the peaceable, comfortable, and happy state of the church in the latter day. The judgment denounced, Isaiah 33:1 a prayer of the church for safety and protection, which it promises itself from what God had heretofore done, Isaiah 33:2 an answer to it, declaring the spoil of the enemy, and the happy times the people of God should enjoy through his appearance for them, Isaiah 33:4 though previous thereunto there would be very distressing ones, Isaiah 33:7 when the Lord resolves to arise and exert his power in the destruction of the people, who should be burnt up like stubble, thorns, and lime, Isaiah 33:10 persons far and near are called upon to take notice of this, Isaiah 33:13 which would issue in a different manner, in the surprise and terror of hypocrites, and in the safety and plenty of provisions for good men, who are described, Isaiah 33:14 and then follow promises to them, of seeing the King in his beauty, and beholding a distant country of reflecting on past terror with pleasure, being freed from it, and in no danger of a foreign enemy, Isaiah 33:17 and the chapter is concluded with a famous prophecy of the peace, prosperity, and safety of the church, and of the healthfulness of its inhabitants, under the protection of Christ, its King and Lawgiver, its enemies being also an easy prey to it, Isaiah 33:20.

Ch. 33 The Present Distress and the Future Glory of Jerusalem

The last of the six “Woes” (see p. 206) is not addressed, like the others, to the ungodly rulers of Judah, but to some unnamed tyrant and “spoiler,” by whom the land has been reduced to the utmost straits. The course of thought is as follows:

i. Isaiah 33:1-13 contain the prophet’s appeal to Jehovah against the oppressors of his country. Commencing with a threat of retribution on the cruel and treacherous foe (Isaiah 33:1), he turns for a moment in supplication to God, the only hope of Israel in this time of trouble (Isaiah 33:2); and anticipates the speedy dispersion of the enemy before the presence of Jehovah (3, 4), Who has filled Zion with righteousness and judgment (5, 6).—At present the city is in the utmost distress through some perfidious act of the enemy; and the whole land lies waste, mourning in sympathy with its inhabitants (7–9).—But again the prophet’s faith rises triumphant in the midst of danger; the voice of Jehovah is heard announcing the swift annihilation of the invaders (10–13).

ii. Isaiah 33:14-16. The effect of Jehovah’s appearing on the two classes within the community; on the ungodly, who are seized with terror (14), and the righteous who dwell securely with the consuming fire of Divine holiness (15, 16).

iii. Isaiah 33:17-24. The poem concludes with a picture of the coming age, when the present danger shall be but a distant memory (18, 19). The description includes: the vision of the “King in his beauty,” and a far-stretching peaceful land (17); the perfect security of Jerusalem, protected by Jehovah (20, 21); freedom from disease and forgiveness of sins, as privileges of the redeemed people (24).

If the chapter be Isaiah’s, there can hardly be two opinions as to the circumstances in which it was composed. The unnamed enemy would necessarily be the Assyrian, and the scene pictured in Isaiah 33:7 (the ambassadors of peace weeping bitterly) would seem to refer to some unrecorded embassy of Hezekiah, which must have returned from Lachish with the alarming intelligence that Sennacherib, violating every consideration of honour, insisted on the surrender of the capital (see Gen. Introd., p. xx). The prophecy would thus follow closely on ch. Isaiah 22:1-14; and the striking contrast between the two passages might throw light on the prophet’s change of attitude at this time. To this theory, which is in many ways attractive, there are certain objections arising from the character of the passage. The style and imagery are both unlike Isaiah’s, and the pathetic and plaintive tone of Isaiah 33:2; Isaiah 33:8 f. is hardly in keeping with the decisiveness which marks all his utterances. Such a prayer as that in Isaiah 33:2, where the author identifies himself with his people, is without parallel in the acknowledged writings of Isaiah. Some scholars have tried to explain these characteristics by the hypothesis that the chapter is the composition of a contemporary and disciple of the prophet, or a working up of Isaianic material by a later writer. Critics of a less conservative type pronounce the passage to be post-Exilic and refer it to some episode of the Jewish struggle for independence against the Persian or Syrian kings.

Isa 33:1-24.

THE LAST OF ISAIAH'S PROPHECIES AS TO SENNACHERIB'S OVERTHROW.

Isa 33:1, 8, 9,

describe the Assyrian spoiler; strong as he is, he shall fall before Jehovah who is stronger

(Isa 33:2-6, 10-12).

The time is the autumn of 713 B.C.

1. and thou--that is, though thou wast not spoiled--though thou wast not dealt treacherously with (see on

Isa 24:16),

thy spoiling and treachery are therefore without excuse, being unprovoked.

cease--When God has let thee do thy worst, in execution of His plans, thine own turn shall come (compare

Isa 10:12; 14:2; Hab 2:8; Re 13:10).

Wo to thee that spoilest - This description accords entirely with Sennacherib and his army, who had plundered the cities and countries which they had invaded, and who were about to advance to Jerusalem for the same purpose (compare Isaiah 29:7-8; Isaiah 37:11).

And thou wast not spoiled - That is, thou hadst not been plundered by the Jews against whom thou art coming. It was because the war was so unprovoked and unjust, that God would bring so signal vengeance on them.

And dealest treacherously - (See the note at Isaiah 21:2). The treachery of the Assyrians consisted in the fact that when their assistance was asked by the Jews, in order to aid them against the combined forces of Syria and Samaria (see Isaiah 7:1-2), they had taken occasion from that invitation to bring desolation on Judah (see Isaiah 7:17, Isaiah 7:20; Isaiah 8:6-8, note; Isaiah 10:6, note). Hezekiah also gave to Sennacherib thirty talents of gold and three hundred talents of silver, evidently with an understanding that this was all that he demanded, and that if this was paid, he would leave the nation in peace. But this implied promise he perfidiously disregarded (see 2 Kings 18:14-15).

When thou shalt cease to spoil - This does not relier to his having voluntarily ceased to plunder, but to the fact that God would put an end to it.

Thou shalt be spoiled - This was literally fulfilled. The Assyrian monarchy lost its splendor and power, and was finally merged in the more mighty empire of Babylon. The nation was, of course, subject to the depredation of the conquerors, and compelled to submit to them. "When thou shalt make an end." The idea is, that there would be a completion, or a finishing of his acts of treachery toward the Jews, and that would be when God should overthrow him and his army.

They shall deal treacherously with thee - The words 'they shall,' are here equivalent to, 'thou shalt be dealt With in a treacherous manner.' The result was, that Sennacherib was treacherously slain by his own sons as he was 'worshipping in the house of Nisroch his god' Isaiah 37:38, and thus the prophecy was literally fulfilled. The sense of the whole is, that God would reward their desire of plundering a nation that had not injured them by the desolation of their own land; and would recompense the perfidiousness of the kings of Assyria that had sought to subject Jerusalem to their power, by perfidiousness in the royal family itself.

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.