Verse-by-Verse Bible Commentary
Isaiah 33:9

Clarke's Commentary

Verse Isaiah 33:9. Bashan and Carmel shake off their fruits - "Bashan and Carmel are stripped of their beauty."] Φανερα εσται, made manifest. Sept. They read ונערה veneerah.

Bridgeway Bible Commentary

Assyria defeated; Jerusalem blessed (33:1-24)

In speaking again about the current situation, Isaiah announces God’s judgment on the Assyrians. They have plundered greedily and acted treacherously (33:1). Isaiah cries to God to save Jerusalem, so that the enemy armies will flee and the Jerusalemites can seize the goods left behind (2-4). Assured that God will act, the prophet praises him before the actual victory. God gives his people security and wisdom, and they respond with reverence and trust (5-6).

Isaiah then hears of the treachery of Assyria towards the Judean representatives who came to negotiate a peace settlement. Assyria accepted from Judah the heavy fine it demanded as the price of peace, then betrayed Judah by saying it would attack Jerusalem just the same. Judah’s administration in the country areas had broken down as a result of the Assyrian invasion, so the Assyrians decided to finish the job properly by capturing the capital, Jerusalem (7-9; see 2 Kings 18:13-37).

But God will now act. He will fight against the Assyrians, turning their expected victory into a shattering defeat. His action will be so devastating that people everywhere will be amazed (10-13). God will act against the Jerusalemites also, sparing only those who live uprightly and who refuse to join in the misdeeds of the ungodly (14-16).
With the besieging armies gone, the people will look out on the open fields again. They will cheer their king as he appears before them in his royal robes (17). No longer will they hear the foreign language of the Assyrian generals who took the Judeans’ money and then betrayed them (18-19). People will flock to Jerusalem for the feasts and festivals as in former days (20). Jerusalem will be safe, like a city on the edge of a broad river where no enemy warships approach and therefore no one needs to prepare any ships for battle. The city, by God’s forgiving mercy, will be a place of good health and ample provision (21-24).

Coffman's Commentaries on the Bible

“Behold, their valiant ones cry without; the ambassadors of peace weep bitterly. The highways lie waste; the enemy hath broken the covenant, he hath despised the cities, he regardeth not man. The land mourneth, and languisheth; Lebanon is consumed and withereth away; Sharon is like a desert; and Bashan and Carmel shaketh off their leaves.”

Cheyne pointed out that “their valiant ones” is derived from the Hebrew “Ariels.”T. K. Cheyne’s Commentary, p. 190. However, Isaiah 29:1 speaks of Ariel as the city where David encamped, i.e., Jerusalem; and this justifies the conclusion that the valiant ones here are the brave soldiers of Hezekiah. They cry because of the prospect of defeat at the hands of the Assyrians. The weeping ambassadors of peace are those who delivered the heavy tribute of gold and silver to Sennacherib in return for his promise to spare the city. They have at this time returned home, and they are astounded and grieved at Sennacherib’s treachery and his demand that the city be surrendered. Incidentally, all of the circumstances mentioned here apply only to the situation in 701 B.C. and to no other. “He hath broken the covenant” is a comment on the treachery of Sennacherib.

“The highways lie waste” This is a comment on the condition of the whole land, where it is no longer safe to travel. The cities and villages have all been laid waste; and the terrible desolation of the whole land is indicated.

The mention of Lebanon, Sharon, Bashan, and Carmel, the most favored and fruitful portions of the whole land, are here mentioned (Isaiah 33:9) in order to show the extent of the general destruction.

Barnes' Notes on the Whole Bible

The earth mourneth - The land through which he has passed. For the sense of this phrase, see the note at Isaiah 24:4.

Lebanon is ashamed and hewn down - For the situation of Lebanon, see the note at Isaiah 10:34. Lebanon was distinguished for its ornaments of beautiful cedars. Here iris represented as being stript of these ornaments, and as covered with shame on that account. There is not any direct historical evidence that Sennacherib had advanced to Lebanon, though there are some intimations that this had occurred (see the note at Isaiah 14:8), and it was certainly a part of his boast that he had done it (see Isaiah 37:24). There is no improbability in supposing that he had sent a part of his army to plunder the country in the vicinity of Lebanon (see Isaiah 20:1).

Sharon is like a wilderness - Sharon was the name of a district south of mount Carmel along the coast of the Mediterranean, extending to Cesarea and Joppa. The name was almost proverbial to express any place of extraordinary beauty and fertility (see 1 Chronicles 5:16; 1 Chronicles 27:29; Song of Solomon 2:1; Isaiah 35:2; Isaiah 65:10). There was also another Sharon on the east side of the Jordan, and in the vicinity of Bashan, which was also a fertile region 1 Chronicles 5:16. To this, it is more probable that the prophet here refers, though it is not certain. The object seems to be to mention the most fertile places in the land as being now desolate.

Bashan - For an account of the situation of Bashan, subsequently called Batanea, see the note at Isaiah 2:13.

And Carmel - (see the note at Isaiah 29:17).

Shake off their fruits - The words ‘their fruits,’ are not in the Hebrew. The Septuagint reads this: ‘Galilee and Carmel are made bare’ (φανερὰ ἔσται, κ.τ.λ. phanera estai, etc.) The Hebrew word נער no‛ēr probably means to shake; to shake out or off; and refers here to the fact probably that Bashan and Carmel are represented as having shaken off their leaves, and were now lying desolate as in winter.

Calvin's Commentary on the Bible

9.The earth hath mourned and languished. Here he describes more fully how wretched and desperate the Jews would perceive their condition to be, that their confidence might nevertheless come forth out of a deep gulf. The places are also specified by him, Lebanon, Bashan, and Carmel, which are widely distant from each other, and which form almost the farthest boundaries of the holy land, in order to shew that no part of it; will remain safe or uninjured. He describes this calamity in such a manner as to assign to each place what peculiarly belongs to it. To “Lebanon” he assigns confusion, because it is elsewhere mentioned as beautiful and glorious, in consequence of having been covered with lofty and valuable trees. He declares that “Sharon,” which was a level and fertile district, will be “like a wilderness,” and that “Bashan and Carmel,” which abounded in “fruits,” will be “shaken.” Thus he alludes to the natural character of each place, and describes the misery and distress in such a manner as to magnify and illustrate the kindness of God, by whom they would be delivered, even though they appeared to be utterly ruined; for here we may see the hand of God openly displayed, if it be not thought preferable to view the Prophet as relating a past transaction in order to excite them to thankfulness.

Smith's Bible Commentary

Chapter 33

Now chapter 33 begins with a warning to the Assyrians.

Woe unto thee that spoilest, and you have not been spoiled; you that deal treacherously, you've not been dealt treacherously with! ( Isaiah 33:1 )

The Assyrians were extremely treacherous people. They often would mutilate their prisoners of war. Physically mutilate them. They would pull out their tongues. They would gouge out their eyes. They would physically mutilate their prisoners of war. They were extremely cruel. History records that many times cities when surrounded by the Assyrian army the inhabitants would commit suicide rather than be taken captive. So fearful were they of the Assyrians because of their barbarity, that rather than being taken captives by the Assyrians and be exposed to the torture that the Assyrians gave to their captives, they would just commit suicide. So Masada is not an isolated case in history. At the time of the Assyrian might, there were many records of cities-entire cities-that, rather than being captives of the Assyrians, committed suicide. So, "Woe unto you who deal so treacherously."

when you shall cease to spoil, you will be spoiled; and when you shall make an end to deal treacherously, they will deal treacherously with you. O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble. At the noise of the tumult the people fled; at the lifting up of thyself the nations were scattered. And your spoil shall be gathered like the gathering of the caterpillar: as the running to and fro of locusts shall he run upon them. The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness. And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the LORD is his treasure. Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly. The highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regards no man ( Isaiah 33:1-8 ).

He's talking about how the Assyrians have come and taken many of the cities already of Judah. And how the highways of Judah lie waste.

The earth mourns and languishes: Lebanon is ashamed and hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off their fruits. Now will I arise, saith the LORD; now will I be exalted; now will I lift up myself. You shall conceive chaff, you shall bring forth stubble: your breath, as fire, shall devour you. And the people shall be as the burnings of lime: as thorns cut up shall they be burned in the fire. Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might ( Isaiah 33:9-13 ).

God said, "I'm going to burn them in my fire." Like thorns are going to be cut up and burned in the fire. And so at the destruction of the Assyrians, the effect upon those in Jerusalem:

The 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? ( Isaiah 33:14 )

If the fire of God has wiped out the Assyrian army, this highly vaunted Assyrian army, who amongst us can dwell in that kind of fire? The sinners become fearful, afraid. The hypocrites filled with terror. When they see the effect of God's fire against the Assyrians.

In Hebrews we read, "Our God is a consuming fire" ( Hebrews 12:29 ). In Hebrews we read that, "If we sin wilfully after we come to the knowledge of truth, there remains no further sacrifice for our sins, only that fearful looking forward to the fiery indignation of God's wrath which will devour His adversaries" ( Hebrews 10:26-27 ). The fire of God.

Now the fire of God to us as children of God is not something that we fear. "Beloved, consider it not strange concerning the fiery trials which are to try you as though some strange thing has happened unto you" ( 1 Peter 4:12 ). God puts us through the fire but it is the refining fire whereby God is purging out from our lives the dross in order that we might be pure.

When we come to Jesus Christ we have all of our hang-ups. We have all kinds of impurities within our lives. And so God puts us through the fire in order that He might burn out these impurities. We go through the testing. We go through trials, but God has a purpose in the testings and trials of refining us and making us pure, even as He is pure. And so I am in the fire of God. But because I am a child of God, the fire of God is only refining me and taking away the impurity from my life. You are in the fire of God. Whoever you may be-sinner, Christian alike. If you are a sinner, the fire of God is devouring and destroying and will ultimately destroy you. Where if you are a child of God, then that same refining process of God's fire is bringing about the purity in your life.

"Who amongst us can dwell in the devouring fire?" The answer:

He that walks righteously, he that speaks uprightly; he that despises the profit off of other people's ills or oppressions, he that refuses to take bribes, who will not listen to evil, and shuts his eyes from seeing evil; For he shall dwell on high; his place of defense shall be the munitions of rocks: bread shall be given him; his waters shall be sure. Thine eyes shall see the King in his beauty ( Isaiah 33:15-17 ):

Oh, how I long to see the King in His beauty and in His glory. Jesus prayed, "Father, I pray for these that have been with Me that they might see Me with the glory that I had with Thee before the world ever existed. And not only for these do I pray, but for all of those that will believe upon Me through their witness" ( John 17:20 , John 17:24 ). What is the Lord's desire? That you might see Him in His glory and see the King in His beauty. We have seen Him in His humiliation. We have seen Him as He was despised and rejected. But His desire is that we might also see Him in the glory that He had with the Father before the world ever existed. And they shall see the King in His beauty.

they shall behold the land ( Isaiah 33:17 )

The promised land, the kingdom of God.

that was very far off. Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers? Thou 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. Look 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. But 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. For the LORD is our judge, the LORD is our lawgiver, the LORD is our King; he will save us ( Isaiah 33:17-22 ).

It speaks of that glorious day when Jesus will come and establish the kingdom of God upon the earth and He will reign there in mount Zion. And when Jesus comes, actually there's going to be a tremendous earthquake that will split the Mount of Olives in two. It is going to open up a subterranean river that will flow out from Jerusalem. Out from the throne of Jesus Christ there in Jerusalem. The subterranean river which will break into two rivers-one flowing to the Mediterranean and the other flowing down to the Dead Sea. And when the river flows into the waters of the Dead Sea, the waters of the Dead Sea will be healed so that it will no longer be a dead sea but it will become a center of fishing industry as they dry their nets around the area of Engedi.

And so Ezekiel prophesied of this river that flowed forth from the throne of God and how he measured the river and the depth that was so deep he couldn't walk across as it made its way down towards the Dead Sea. Isaiah also in another prophecy speaks of this same river. "The glorious Lord will be unto us a place of broad rivers," not where ships navigate. Not like the river Euphrates or the Tigris where the ships navigated on it.

But, "The Lord is the judge, He is the lawgiver, He is our King; and He will save us."

Thy tacklings ( Isaiah 33:23 )

Speaking in terms of shipping now.

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. And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity ( Isaiah 33:23-24 ).

"Oh how happy is the man whose sins are covered. Whose transgressions are forgiven" ( Psalms 32:1 ).

But before the great day of the Lord comes, before Jesus sets up His kingdom, before He reigns there in Jerusalem, the nations of the earth are going to experience the most horrible bloodbath that has ever taken place in the history of man. And so chapter 34 he sees now this horrible bloodbath of the nations before the reign of Christ. "

Dr. Constable's Expository Notes

Judah’s lament and Yahweh’s response 33:7-12

Isaiah 33:7-12 provide the background for the hope just articulated. This pericope describes Judah’s judgment by the Assyrian invaders. It contains a lament (Isaiah 33:7-9) and God’s response (Isaiah 33:10-12).

Dr. Constable's Expository Notes

All parts of Israel suffer because of the invading Assyrians. Lebanon was a forested region in the north, Sharon a beautiful plain to the west, and Bashan and Carmel were fertile areas to the east and north respectively. Assyria had decimated all the best (most fruitful) parts of the land.

Gill's Exposition of the Whole Bible

The earth mourneth [and] languisheth,.... All Christendom, being now under the power, dominion, and tyranny of antichrist, and the church's faithful witnesses slain, and a stop put to all Gospel ministrations; and therefore the church must be in a very languishing condition, and great reason for mourning:

Lebanon is ashamed, [and] hewn down; being stripped of its stately cedars; as now the church of Christ, comparable to that goodly mountain Lebanon, will be deprived of its able ministers, which were like tall and spreading Cedars, for their gifts, grace, strength, and usefulness:

Sharon is like a wilderness; such parts, as Great Britain, which have been most fruitful (as Sharon was a very fruitful place) for the Gospel, and Gospel ordinances, in the purity of them, and for professors of religion, being fruitful in grace, and in good works, shall now be like a desert; there being no ministry, no ordinances, nor any, that dare to make an open profession of the true religion:

and Bashan and Carmel shake off [their fruits]; before they are ripe, or come to anything; places noted for being fruitful, and pastures for flocks; and denote, as before, such spots in Christendom where the Gospel has most flourished, but now should be like barren heaths, and desert places.

Henry's Complete Commentary on the Bible

      1 Woe 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.   2 O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble.   3 At the noise of the tumult the people fled; at the lifting up of thyself the nations were scattered.   4 And your spoil shall be gathered like the gathering of the caterpillar: as the running to and fro of locusts shall he run upon them.   5 The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness.   6 And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the LORD is his treasure.   7 Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly.   8 The highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man.   9 The earth mourneth and languisheth: Lebanon is ashamed and hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off their fruits.   10 Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself.   11 Ye shall conceive chaff, ye shall bring forth stubble: your breath, as fire, shall devour you.   12 And the people shall be as the burnings of lime: as thorns cut up shall they be burned in the fire.

      Here we have,

      I. The proud and false Assyrian justly reckoned with for all his fraud and violence, and laid under a woe, Isaiah 33:1; Isaiah 33:1. Observe, 1. The sin which the enemy had been guilty of. He had spoiled the people of God, and made a prey of them, and herein had broken his treaty of peace with them, and dealt treacherously. Truth and mercy are two such sacred things, and have so much of God in them, that those cannot but be under the wrath of God that make conscience of neither, but are perfectly lost to both, that care not what mischief they do, what spoil they make, what dissimulations they are guilty of, nor what solemn engagements they violate, to compass their own wicked designs. Bloody and deceitful men are the worst of men. 2. The aggravation of this sin. He spoiled those that had never done him any injury and that he had no pretence to quarrel with, and dealt treacherously with those that had always dealt faithfully with him. Note, The less provocation we have from men to do a wrong thing the more provocation we give to God by doing it. 3. The punishment he should fall under for this sin. He that spoiled the cities of Judah shall have his own army destroyed by an angel and his camp plundered by those whom he had made a prey of. The Chaldeans shall deal treacherously with the Assyrians and revolt from them. Two of Sennacherib's own sons shall deal treacherously with him and basely murder him at his devotions. Note, The righteous God often pays sinners in their own coin. He that leads into captivity shall go into captivity,Revelation 13:10; Revelation 18:6. 4. The time when he shall be thus dealt with. When he shall make an end to spoil, and to deal treacherously, not by repentance and reformation, which might prevent his ruin (Daniel 4:27), but when he shall have done his worst, when he shall have gone as far as God would permit him to go, to the utmost of his tether, then the cup of trembling shall be put into his hand. When he shall have arrived at his full stature in impiety, shall have filled up the measure of his iniquity, then all shall be called over again. When he has done God will begin, for his day is coming.

      II. The praying people of God earnest at the throne of grace for mercy for the land now in its distress (Isaiah 33:2; Isaiah 33:2): "O Lord! be merciful to us. Men are cruel; be thou gracious. We have deserved thy wrath, but we entreat thy favour; and, if we may find the propitious to us, we are happy; the trouble we are in cannot hurt us, shall not ruin us. It is in vain to expect relief from creatures; we have no confidence in the Egyptians, but we have waited for thee only, resolving to submit to thee, whatever the issue of the trouble be, and hoping that it shall be a comfortable issue." Those that by faith humbly wait for God shall certainly find him gracious to them. They prayed, 1. For those that were employed in military services for them: "Be thou their arm every morning. Hezekiah, and his princes, and all the men of war, need continual supplies of strength and courage from thee; supply their need therefore, and be to them a God all-sufficient. Every morning, when they go forth upon the business of the day, and perhaps have new work to do and new difficulties to encounter, let them be afresh animated and invigorated, and, as the day, so let the strength be." In our spiritual warfare our own hands are not sufficient for us, nor can we bring any thing to pass unless God not only strengthen our arms (Genesis 49:24), but be himself our arm; so entirely do we depend upon him as our arm every morning, so constantly do we depend upon his power, as well as his compassions, which are new every morning, Lamentations 3:23. If God leaves us to ourselves any morning, we are undone; we must therefore every morning commit ourselves to him, and go forth in his strength to do the work of the day in its day. 2. For the body of the people: "Be thou our salvation also in the time of trouble, ours who sit still, and do not venture into the high places of the field." They depend upon God not only as their Saviour, to work deliverance for them, but as their salvation itself; for, whatever becomes of their secular interests, they will reckon themselves safe and saved if they have him for their God. If he undertake to be their Saviour, he will be their salvation; for as for God his work is perfect. Some read it thus: "Thou who wast their arm every morning, who wast the continual strength and help of our fathers before us, be thou our salvation also in time of trouble. Help us as thou helpedst them; they looked unto thee and were lightened (Psalms 34:5); let us then not walk in darkness."

      III. The Assyrian army ruined and their camp made a rich but cheap and easy prey to Judah and Jerusalem. No sooner is the prayer made (Isaiah 33:2; Isaiah 33:2) than it is answered (Isaiah 33:3; Isaiah 33:3), nay, it is outdone. They prayed that God would save them from their enemies; but he did more than that; he gave them victory over their enemies and abundant cause to triumph; for, 1. The strength of the Assyrian camp was broken (Isaiah 33:3; Isaiah 33:3) when the destroying angel slew so many thousands of them: At the noise of the tumult, of the shrieks of the dying men (who, we may suppose, did not die silently), the rest of the people fled, and shifted every one for his own safety. When God did thus lift up himself the several nations, or clans, of which the army was composed, were scattered. It was time to stir when such an unprecedented plague broke out among them. When God arises his enemies are scattered, Psalms 68:1. 2. The spoil of the Assyrian camp is seized, by way of reprisal, for all the desolations of the defenced cities of Judah (Isaiah 33:4; Isaiah 33:4): Your spoil shall be gathered by the inhabitants of Jerusalem, like the gathering of the caterpillar, and as the running to and fro of locusts, that is, the spoilers shall as easily and as quickly make themselves masters of the riches of the Assyrians as a host of caterpillars, or locusts, make a field, or a tree, bare. Thus the wealth of the sinner is laid up for the just and Israel is enriched with the spoil of the Egyptians. Some make the Assyrians to be the caterpillars and locusts, which, when they are killed, are gathered together in heaps, as the frogs of Egypt, and are run upon, and trodden to dirt.

      IV. God and his Israel glorified and exalted hereby. When the spoil of the enemy is thus gathered, 1. God will have the praise of it (Isaiah 33:5; Isaiah 33:5): The Lord is exalted. It is his honour thus to abase proud men, and hide them in the dust, together; thus he magnifies his own name, and his people give him the glory of it, as Israel when the Egyptians were drowned, Exodus 15:1; Exodus 15:2, c. He is exalted as one that dwells on high, out of the reach of their blasphemies, and that has an over-ruling power over them, and wherein they deal proudly delights to show himself above them-that does what he will, and they cannot resist him. 2. His people will have the blessing of it. When God lifts up himself to scatter the nations that are in confederacy against Jerusalem (Isaiah 33:3; Isaiah 33:3) then, as a preparative for that, or as the fruit and product of it, he has filled Zion with judgment and righteousness, not only with a sense of justice, but with a zeal for it and a universal care that it be duly administered. It shall again be called, The city of righteousness,Isaiah 1:26; Isaiah 1:26. In this the grace of God is exalted, as much as his providence was in the destruction of the Assyrian army. We may conclude God has mercy in store for a people when he fills them with judgment and righteousness, when all sorts of people, and all their actions and affairs, are governed by them, and they are so full of them that no other considerations can crowd in to sway them against these. Hezekiah and his people are encouraged (Isaiah 33:6; Isaiah 33:6) with an assurance that God would stand by them in their distress. Here is, (1.) A gracious promise of God for them to stay themselves upon: Wisdom and knowledge shall be the stability of thy times, and strength of salvation. Here is a desirable end proposed, and that is the stability of our times, that things be not disturbed and unhinged at home, and the strength of salvation, deliverance from, and success against, enemies abroad. The salvation that God ordains for his people has strength in it; it is a horn of salvation. And here are the way and means for obtaining this end--wisdom and knowledge, not only piety, but prudence. That is it which, by the blessing of God, will be the stability of our times and the strength of salvation, that wisdom which is first pure, then peaceable, and which sacrifices private interests to a public good; such prudence as this will establish truth and peace, and fortify the bulwarks in defence of them. (2.) A pious maxim of state for Hezekiah and his people to govern themselves by: The fear of the Lord is his treasure. It is God's treasure in the world, from which he receives his tribute; or, rather, it is the prince's treasure. A good prince accounts it so (that wisdom is better than gold) and he shall find it so. Note, True religion is the true treasure of any prince or people; it denominates them rich. Those places that have plenty of Bibles, and ministers, and serious good people, are really rich; and it contributes to that which makes a nation rich in this world. It is therefore the interest of a people to support religion among them and to take heed of every thing that threatens to hinder it.

      V. The great distress that Jerusalem was brought into described, that those who believed the prophet might know beforehand what troubles were coming and might provide accordingly, and that when the foregoing promise of their deliverance should have its accomplishment the remembrance of the extremity of their case might help to magnify God in it and make them the more thankful, Isaiah 33:7-9; Isaiah 33:7-9. It is here foretold, 1. That the enemy would be very insolent and abusive and there would be no dealing with him, either by treaties of peace (for he has broken the covenant without any hesitation, as if it were below him to be a servant to his word), or by the preparations of war, for he has despised the cities; he scorns to take notice either of their appeals to justice or of their petitions for mercy. He makes himself master of them so easily (though they are called fenced cities), and meets with so little resistance, that he despises them, and has no relentings when he puts all to the sword; for he regards no man, has no pity or concern, no, not for those that he is under particular obligations to. He neither fears God nor regards man, but is haughty and imperious to every one. There are those that take a pride in trampling upon all mankind, and have neither veneration for the honourable nor compassion for the miserable. 2. That therefore he would not be brought to any terms of reconciliation: The valiant ones of Jerusalem, being unable to make their parts good with him, must be contentedly run down with noise and insolence, which will make them cry without, because they cannot serve their country as they might have done against a fair adversary. The ambassadors sent by Hezekiah to treat of peace, finding him so haughty and unmanageable, shall weep bitterly for vexation at the disappointment they had met with in their negotiations; they shall weep like children, as despairing to find out any expedient to pacify him. 3. That the country should be made quite desolate for a time by his army. (1.) No man durst travel the roads; so that a stop was put to trade and commerce, and (which was worse) no man could safely go up to Jerusalem, to keep the solemn feasts: The highways lie waste. While the fields lie waste, trodden like the highways, the highways lie waste, untrodden like the fields, for the traveller ceases. (2.) No man had any profit from the grounds, Isaiah 33:9; Isaiah 33:9. The earth used to rejoice in its own productions for the service of God's Israel, but now the enemies of Israel eat them up, or tread them down: it mourns and languishes; the country looks melancholy and the country people have misery in their countenances, wanting necessary food for themselves and their families; the wonted joy of harvest is turned into lamentation, so withering and uncertain are all worldly joys. The desolation is universal. That part of the country which belonged to the ten tribes was already laid waste: "Lebanon famed for cedars, Sharon for roses, Bashan for cattle, Carmel for corn, all very fruitful, have now become like wildernesses, are ashamed to be called by their old names, they are so unlike what they were. They shake off their fruits before their time into the hand of the spoiler, which used to be gathered seasonably by the hand of the owner."

      VI. God appearing, at length, in his glory against his proud invader, Isaiah 33:10; Isaiah 33:10. When things are brought thus to the last extremity, 1. God will magnify himself. He had seemed to sit by as an unconcerned spectator: "But now will I arise, saith the Lord; now will I appear and act, and therein I will be not only evidenced, but exalted." He will not only demonstrate that there is a God that judges in the earth, but that he is God over all, and higher than the highest. "Now will I lift up myself, will prepare for action, will act vigorously, and will be glorified in it." God's time to appear for his people is when their affairs are reduced to the lowest ebb, when their strength is gone and there is none shut up nor left,Deuteronomy 32:36. When all other helpers fail, then is God's time to help. 2. He will bring down the Assyrian: "You, O Assyrians! are big with hopes that you shall have all the wealth of Jerusalem for your own, and are in pain till it be so; but all your hopes shall come to nothing: You shall conceive chaff, and bring forth stubble, which is not only worthless and good for nothing, but combustible and proper fuel for the fire, which it cannot escape, when your own breath as fire shall devour you, that is, the breath of God's wrath, provoked against you by the breath of your sins--your malignant breath, the threatenings and slaughter you breathe out against the people of God, this shall devour you, and your blasphemous breath against God and his name." God would make their own tongues to fall upon them, and their own breath to blow the fire that should consume them; and then no wonder that the people are as the burnings of lime in a lime-kiln, all on fire together, and as thorns cut up, which are dried and withered, and therefore easily take fire and are soon burnt up. Such was the destruction of the Assyrian army; it was like the burning up of thorns, which can well be spared, or the burning of lime, which makes it good for something. The burning of that army enlightened the world with the knowledge of God's power and made his name shine brightly.