Isa 33:1-4 | Clarke | STEP | This chapter contains the sequel of the prophecy respecting Sennacherib. The prophet addresses himself to the Assyrian monarch, . The mercy and power of God acknowledged by the Jews, , . Distress and despair of the Jews at the approach of Sennacherib, . Gracious promise of deliverance, . Dreadful apprehensions of the wicked, and security of the righteous, . The security of the Jews under the reign of Hezekiah, and the wretched condition of Sennacherib and his army, . 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 , 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 , 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 and 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 and , 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 , , and , 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. . In , 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, , 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 and , as addressed by the prophet, or by God himself, to Sennacherib; not as it is usually taken, as addressed by the Jews to God, , and then , 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" - . "But now will I arise, saith Jehovah; Now will I be exalted." . And thus Joel, , : - "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. Verse 1 And deadest treacherously "Thou plunderer" - See note on (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. - simplicius est legere ככלתך kechallothecha. Vid. Capell.; nec repugnat Vitringa. Vid. . כלה calah התים hatim."

Isaiah 33:1-4

Introduction

This chapter contains the sequel of the prophecy respecting Sennacherib. The prophet addresses himself to the Assyrian monarch, Isa 33:1-4. The mercy and power of God acknowledged by the Jews, Isa 33:5, Isa 33:6. Distress and despair of the Jews at the approach of Sennacherib, Isa 33:7-9. Gracious promise of deliverance, Isa 33:10-13. Dreadful apprehensions of the wicked, and security of the righteous, Isa 33:14-17. The security of the Jews under the reign of Hezekiah, and the wretched condition of Sennacherib and his army, Isa 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 Isa 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 Isa 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 Isa 33:3 and Isa 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 Isa 33:5 and Isa 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 Isa 33:7, Isa 33:8, and Isa 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. 2Kgs 18:14-16.

In Isa 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, Isa 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 Isa 33:3 and Isa 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, Isa 33:3, and then Isa 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" - Isa 33:3. "But now will I arise, saith Jehovah; Now will I be exalted." Isa 33:10.

And thus Joel, Joe 2:20, Joe 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.

Verse 1

And deadest treacherously "Thou plunderer" - See note on Isa 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. Dan 9:24. כלה calah התים hatim." - Secker. Verse 2

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. Verse 3

At the noise of the tumult "From thy terrible voice" - For המון hamon, "multitude," the Septuagint and Syriac read אמיך amica, "terrible," whom I follow.