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24. Lord's Devastation of Earth

¹ See, the LORD is going to lay waste the earth
   and devastate it;
he will ruin its face
   and scatter its inhabitants—
² it will be the same
   for priest as for people,
   for the master as for his servant,
   for the mistress as for her servant,
   for seller as for buyer,
   for borrower as for lender,
   for debtor as for creditor.
³ The earth will be completely laid waste
   and totally plundered. The LORD has spoken this word.

    ⁴ The earth dries up and withers,
   the world languishes and withers,
   the heavens languish with the earth.
⁵ The earth is defiled by its people;
   they have disobeyed the laws,
violated the statutes
   and broken the everlasting covenant.
⁶ Therefore a curse consumes the earth;
   its people must bear their guilt.
Therefore earth’s inhabitants are burned up,
   and very few are left.
⁷ The new wine dries up and the vine withers;
   all the merrymakers groan.
⁸ The joyful timbrels are stilled,
   the noise of the revelers has stopped,
   the joyful harp is silent.
⁹ No longer do they drink wine with a song;
   the beer is bitter to its drinkers.
¹⁰ The ruined city lies desolate;
   the entrance to every house is barred.
¹¹ In the streets they cry out for wine;
   all joy turns to gloom,
   all joyful sounds are banished from the earth.
¹² The city is left in ruins,
   its gate is battered to pieces.
¹³ So will it be on the earth
   and among the nations,
as when an olive tree is beaten,
   or as when gleanings are left after the grape harvest.

    ¹⁴ They raise their voices, they shout for joy;
   from the west they acclaim the LORD’s majesty.
¹⁵ Therefore in the east give glory to the LORD;
   exalt the name of the LORD, the God of Israel,
   in the islands of the sea.
¹⁶ From the ends of the earth we hear singing:
   “Glory to the Righteous One.”

   But I said, “I waste away, I waste away!
   Woe to me!
The treacherous betray!
   With treachery the treacherous betray!”
¹⁷ Terror and pit and snare await you,
   people of the earth.
¹⁸ Whoever flees at the sound of terror
   will fall into a pit;
whoever climbs out of the pit
   will be caught in a snare.

   The floodgates of the heavens are opened,
   the foundations of the earth shake.
¹⁹ The earth is broken up,
   the earth is split asunder,
   the earth is violently shaken.
²⁰ The earth reels like a drunkard,
   it sways like a hut in the wind;
so heavy upon it is the guilt of its rebellion
   that it falls—never to rise again.

    ²¹ In that day the LORD will punish
   the powers in the heavens above
   and the kings on the earth below.
²² They will be herded together
   like prisoners bound in a dungeon;
they will be shut up in prison
   and be punished Or released after many days.
²³ The moon will be dismayed,
   the sun ashamed;
for the LORD Almighty will reign
   on Mount Zion and in Jerusalem,
   and before its elders—with great glory.

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. ¹²¹¹²¹     “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 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.

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.