Daily Reading for April 5: 2 Samuel 4-5; Proverbs 5
Study Verse: Isaiah 24 and 25
on the Whole Earth
24 Behold, cthe Lord will empty the earth1 and make it desolate,
and he will twist its surface and scatter its
2 dAnd it shall be, as with the people, so with the priest;
as with the
slave, so with his master;
as with the maid, so with her mistress;
eas with the buyer, so with the seller;
as with the lender, so with the
fas with the creditor, so with the debtor.
gThe earth shall be utterly empty and utterly plundered;
hfor the Lord has spoken this word.
iThe earth mourns and withers;
the world languishes and withers;
the highest people of the earth languish.
5 The earth lies jdefiled
under its inhabitants;
for kthey have transgressed the laws,
violated the statutes,
broken the everlasting covenant.
Therefore la curse devours the earth,
and its inhabitants msuffer for their guilt;
the inhabitants of the earth are scorched,
and few men are left.
7 nThe wine mourns,
the vine languishes,
all the merry-hearted sigh.
oThe mirth of the tambourines is stilled,
the noise of the jubilant has
the mirth of the lyre is stilled.
9 No more do they drink wine pwith singing;
strong drink is bitter to those who drink it.
10 qThe wasted city is broken down;
revery house is shut up so that none can enter.
sThere is an outcry in the streets for lack of wine;
tall joy has grown dark;
the gladness of the earth is banished.
12 Desolation is left in the city;
the gates are battered into ruins.
For thus it shall be in the midst of the earth
among the nations,
uas when an olive tree is beaten,
as at the gleaning when the grape harvest
14 They lift
up their voices, they sing for joy;
over the majesty of the Lord they
shout from the west.2
15 vTherefore in the east3 give glory to the Lord;
in the coastlands of the sea, give glory to
the name of the Lord, the God of Israel.
wFrom the ends of the earth we hear songs of praise,
of glory to xthe Righteous One.
But I say, "I
I waste away. Woe is me!
For ythe traitors have betrayed,
with betrayal the traitors have betrayed."
17 zTerror and the pit and the snare4
are upon you, O inhabitant of the earth!
18 zHe who flees at the sound of the terror
shall fall into the pit,
and he who climbs out of the pit
shall be caught in the snare.
For athe windows of heaven are opened,
and bthe foundations of the earth tremble.
The earth is utterly broken,
the earth is split apart,
the earth is violently shaken.
The earth cstaggers like a drunken man;
it sways like a hut;
dits transgression lies heavy upon it,
and it falls, and will not rise
21 On that day
the Lord will punish
the host of heaven, in heaven,
and ethe kings of the earth, on the earth.
fThey will be gathered together
as prisoners in a pit;
they will be shut up in a prison,
and after many days gthey will be punished.
hThen the moon will be confounded
and the sun ashamed,
for ithe Lord of hosts reigns
on Mount Zion and in Jerusalem,
and his glory will be before his elders.
God Will Swallow Up Death Forever
25 O Lord, jyou are my God;
kI will exalt you; I will praise your name,
for you have done wonderful things,
lplans formed of old, faithful and sure.
For you have made the city ma heap,
the fortified city a ruin;
the foreigners' palace is a city no more;
it will never be rebuilt.
nTherefore strong peoples will glorify you;
cities of ruthless nations
will fear you.
oFor you have been a stronghold to the poor,
a stronghold to the needy
in his distress,
pa shelter from the storm and a shade from the heat;
qfor the breath of the ruthless is like a storm against a wall,
rlike heat in a dry place.
the noise of the foreigners;
as heat by the shade of a cloud,
so the song of the ruthless is put down.
6 sOn this mountain the Lord of hosts will make for all peoples
of rich food, a feast of well-aged wine,
tof rich food full of marrow, of aged wine well refined.
And he will swallow up son this mountain
the covering that is cast over all peoples,
uthe veil that is spread over all nations.
vHe will swallow up death forever;
and wthe Lord God will wipe away tears from all faces,
and xthe reproach of his people he will take away from all the earth,
yfor the Lord has spoken.
It will be said on that day,
"Behold, this is our God; zwe have waited for him, that he might save us.
This is the Lord; we have
waited for him;
alet us be glad and rejoice in his salvation."
For the hand of the Lord will rest son this mountain,
and bMoab shall be trampled down in his place,
as straw is trampled down in
11 cAnd he will spread out his hands in the midst of it
as a swimmer spreads
his hands out to swim,
but the Lord dwill lay low his pompous pride together with the skill2 of his hands.
the high fortifications of his walls he will bring down,
lay low, and
cast to the ground, to the dust. 
It is agreed
that here begins a new sermon, which is continued to the end of chap. 27. 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" (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 (v.
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 (v. 1-12), to which is added an assurance that in the midst of them good people should be comforted (v.
13-15). II. A further threatening of the like desolations (v. 16-22), to which is added an assurance that in the midst of
all God should be glorified.
It is a very dark and melancholy scene that this prophecy presents to our view; turn our
eyes which way we will, every thing looks dismal. The threatened desolations are here described in a great variety of expressions
to the same purport, and all aggravating.
I. The earth is stripped of
all its ornaments and looks as if it were taken off its basis; it is made empty and waste (v. 1), as if it were reduced
to its first chaos, Tohu and Bohu, nothing but confusion and emptiness again (Gen. 1:2), without form
and void. It is true earth sometimes signifies the land, and so the same word eretz is here translated
(v. 3): The land shall be utterly emptied and utterly spoiled; but I see not why it should not there, as well as
v. 1, be translated the earth; for most commonly, if not always, where it signifies some one particular land it has
something joined to it, or at least not far from it, which does so appropriate it; as the land (or earth) of Egypt, or Canaan,
or this land, or ours, or yours, or the like. It might indeed refer to some particular country, and an ambiguous word might
be used to warrant such an application; for it is good to apply to ourselves, and our own hands, what the scripture says in
general of the vanity and vexation of spirit that attend all things here below; but it should seem designed to speak what
often happens to many countries, and will do while the world stands, and what may, we know not how soon, happen to our own,
and what is the general character of all earthly things: they are empty of all solid comfort and satisfaction; a little thing
makes them waste. We often see numerous families, and plentiful estates, utterly emptied and utterly spoiled, by one judgment
or other, or perhaps only by a gradual and insensible decay. Sin has turned the earth upside down; the earth has
become quite a different thing to man from what it was when God made it to be his habitation. Sin has also scattered abroad
the inhabitants thereof. The rebellion at Babel was the occasion of the dispersion there. How many ways are there in
which the inhabitants both of towns and of private houses are scattered abroad, so that near relations and old neighbours
know nothing of one another! To the same purport is v. 4. The earth mourns, and fades away; it disappoints those
that placed their happiness in it and raised their expectations high from it, and proves not what they promised themselves
it would be. The whole world languishes and fades away, as hastening towards a dissolution. It is, at the
best, like a flower, which withers in the hands of those that please themselves too much with it, and lay it in their bosoms.
And, as the earth itself grows old, so those that dwell therein are desolate; men carry crazy sickly bodies along with them,
are often solitary, and confined by affliction, v. 6. When the earth languishes, and is not so fruitful as it used to be,
then those that dwell therein, that make it their home, and rest, and portion, are desolate; whereas those that by faith dwell
in God can rejoice in him even when the fir-tree does not blossom. If we look abroad, and see in how many places pestilences
and burning fevers rage, and what multitudes are swept away by them in a little time, so that sometimes the living scarcely
suffice to bury the dead, perhaps we shall understand what the prophet means when he says, The inhabitants of the earth
are burned, or consumed, some by one disease, others by another, and there are but few men left, in comparison.
Note, The world we live in is a world of disappointment, a vale of tears, and a dying world; and the children of men in it
are but of few days, and full of trouble.
II. It is God that brings all
these calamities upon the earth. The Lord that made the earth, and made it fruitful and beautiful, for the service
and comfort of man, now makes it empty and waste (v. 1), for its Creator is and will be its Judge; he has an incontestable
right to pass sentence upon it and an irresistible power to execute that sentence. It is the Lord that has spoken
this word, and he will do the work (v. 3); it is his curse that has devoured the earth (v. 6), the general curse
which sin brought upon the ground for man's sake (Gen. 3:17), and all the particular curses which families and countries
bring upon themselves by their enormous wickedness. See the power of God's curse, how it makes all empty and lays all waste;
those whom he curses are cursed indeed.
III. Persons of all ranks and
conditions shall share in these calamities (v. 2): It shall be as with the people, so with the priest, etc. This
is true of many of the common calamities of human life; all are subject to the same diseases of body, sorrows of mind, afflictions
in relations, and the like. There is one event to those of very different stations; time and chance happen to them all. It
is in a special manner true of the destroying judgments which God sometimes brings upon sinful nations; when he pleases he
can make them universal, so that none shall escape them or be exempt from them; whether men have little or much, they shall
lose it all. Those of the meaner rank smart first by famine; but those of the higher rank go first into captivity, while the
poor of the land are left. It shall be all alike, 1. With high and low: As with the people, so with the priest, or
prince. The dignity of magistrates and ministers, and the respect and reverence due to both, shall not secure them. The
faces of elders are not honoured, Lam. 5:12. The priests had been as corrupt and wicked as the people; and, if their
character served not to restrain them from sin, how can they expect it should serve to secure them from judgments? In both
it is like people, like priest, Hosea 4:8, 9. 2. With bond and free: As with the servant, so with his master;
as with the maid, so with her mistress. They have all corrupted their way, and therefore will all be made miserable when
the earth is made waste. 3. With rich and poor. Those that have money before-hand, that are purchasing, and letting out money
to interest, will fare no better than those that are so impoverished that they are forced to sell their estates and take up
money at interest. There are judgments short of the great day of judgment in which rich and poor meet together. Let not those
that are advanced in the world set their inferiors at too great a distance, because they know not how soon they may be set
upon a level with them. The rich man's wealth is his strong city in his own conceit; but it does not always prove
IV. It is sin that brings these calamities upon the earth. The earth
is made empty, and fades away, because it is defiled under the inhabitants thereof (v. 5); it is polluted by the
sins of men, and therefore it is made desolate by the judgments of God. Such is the filthy nature of sin that it defiles the
earth itself under the sinful inhabitants thereof, and it is rendered unpleasant in the eyes of God and good men. See Lev.
18:25, 27, 28. Blood, in particular, defiles the land, Num. 35:33. The earth never spues out its inhabitants till they have
first defiled it by their sins. Why, what have they done? 1. They have transgressed the laws of their creation, not answered
the ends of it. The bonds of the law of nature have been broken by them, and they have cast from them the cords of their obligations
to the God of nature. 2. They have changed the ordinances of revealed religion, those of them that have had the benefit
of that. They have neglected the ordinances (so some read it), and have made no conscience of observing them. They
have passed over the laws, in the commission of sin, and have passed by the ordinance, in the omission of duty. 3. Herein
they have broken the everlasting covenant, which is a perpetual bond and will be to those that keep it a perpetual
blessing. It is God's wonderful condescension that he is pleased to deal with men in a covenant-way, to do them good, and
thereby oblige them to do him service. Even those that had no benefit by God's covenant with Abraham had benefit by his covenant
with Noah and his sons, which is called an everlasting covenant, his covenant with day and night; but they observe
not the precepts of the sons of Noah, they acknowledge not God's goodness in the day and night, nor study to make him any
grateful returns, and so break the everlasting covenant and defeat the gracious designs and intentions of it.
V. These judgments shall humble men's pride and mar their mirth. When the earth is made
empty, 1. It is a great mortification to men's pride (v. 4): The haughty people of the earth do languish; for they
have lost that which supported their pride, and for which they magnified themselves. As for those that have held their heads
highest, God can make them hang the head. 2. It is a great damp to men's jollity. This is enlarged upon much (v. 7-9): All
the merry-hearted do sigh. Such is the nature of carnal mirth, it is but as the crackling of thorns under a pot,
Eccl. 7:6. Great laughters commonly end in a sigh. Those that make the world their chief joy cannot rejoice ever more. When
God sends his judgments into the earth he designs thereby to make those serious that were wholly addicted to their pleasures.
Let your laughter be turned into mourning. When the earth is emptied the noise of those that rejoice in it ends.
Carnal joy is a noisy thing; but the noise of it will soon be at an end, and the end of it is heaviness. Two things are made
use of to excite and express vain mirth, and the jovial crew is here deprived of both:-(1.) Drinking: The new wine mourns;
it has grown sour for want of drinking; for, how proper soever it may be for the heavy heart (Prov. 31:6), it does not relish
to them as it does to the merry-hearted. The vine languishes, and gives little hopes of a vintage, and therefore
the merry-hearted do sigh; for they know no other gladness than that of their corn, and wine, and oil increasing
(Ps. 4:7), and, if you destroy their vines and their fig-trees, you make all their mirth to cease, Hosea 2:11, 12.
They shall not now drink wine with a song and with huzzas, as they used to, but rather drink it with a sigh;
nay, Strong drink shall be bitter to those that drink it, because they cannot but mingle their tears with it; or,
through sickness, they have lost the relish of it. God has many ways to embitter wine and strong drink to those that love
them and have the highest gust of them: distemper of body, anguish of mind, the ruin of the estate or country, will make the
strong drink bitter and all the delights of sense tasteless and insipid. (2.) Music: The mirth of tabrets ceases, and
the joy of the harp, which used to be at their feasts, ch. 5:12. The captives in Babylon hang their harps on the willow
trees. In short, All joy is darkened; there is not a pleasant look to be seen, nor has any one power to force a smile;
all the mirth of the land is gone (v. 11); and, if it was that mirth which Solomon calls madness, there
is no great loss of it.
VI. The cities will in a particular manner feel
from these desolations of the country (v. 10): The city of confusion is broken, is broken down (so we read it); it
lies exposed to invading powers, not only by the breaking down of its walls, but by the confusion that the inhabitants are
in. Every house is shut up, perhaps by reason of the plague, which has burned or consumed the inhabitants, so that
there are few men left, v. 6. Houses infected are usually shut up that no man may come in. Or they are shut up because
they are deserted and uninhabited. There is a crying for wine, that is, for the spoiling of the vintage, so that
there is likely to be no wine. In the city, in Jerusalem itself, that had been so much frequented, there shall be
left nothing but desolation; grass shall grow in the streets, and the gate is smitten with destruction (v.
12); all that used to pass and repass through the gate are smitten, and all the strength of the city is cut off. How soon
can God make a city of order a city of confusion, and then it will soon be a city of desolation!
Here is mercy remembered
in the midst of wrath. In Judah and Jerusalem, and the neighbouring countries, when they are overrun by the enemy, Sennacherib
or Nebuchadnezzar, there shall be a remnant preserved from the general ruin, and it shall be a devout and pious remnant. And
this method God usually observes when his judgments are abroad; he does not make a full end, ch. 6:13. Or we may take it thus:
Though the greatest part of mankind have all their comfort ruined by the emptying of the earth, and the making of that desolate,
yet there are some few who understand their interests better, who have laid up their treasure in heaven and not in things
below, and therefore can keep up their comfort and joy in God even when the earth mourns and fades away. Observe,
I. The small number of this remnant, v. 13. When all goes to ruin there shall be as
the shaking of an olive-tree, and the gleaning grapes, here and there one who shall escape the common calamity (as Noah
and his family when the old world was drowned), that shall be able to sit down upon a heap of the ruins of all their creature
comforts, and even then rejoice in the Lord (Hab. 3:16-18), who, when all faces gather blackness, can lift up their heads
with joy, Lu. 21:26, 28. These few are dispersed, and at a distance from each other, like the gleanings of the olive-tree;
and they are concealed, hid under the leaves. The Lord only knows those that are his; the world does not.
II. The great devotion of this remnant, which is the greater for their having so narrowly
escaped this great destruction (v. 14): They shall lift up their voice; they shall sing. 1. They shall sing for joy
in their deliverance. When the mirth of carnal worldlings ceases the joy of the saints is as lively as ever; when the merry-hearted
do sigh because the vine languishes the upright-hearted do sing because the covenant of grace, the fountain of their comforts
and the foundation of their hopes, never fails. Those that rejoice in the Lord can rejoice in tribulation, and by faith may
be in triumphs when all about them are in tears. 2. They shall sing to the glory and praise of God, shall sing not only for
the mercy but for the majesty of the Lord. Their songs are awful and serious, and in their spiritual joys they have
a reverend regard to the greatness of God, and keep at a humble distance when they attend him with their praises. The majesty
of the Lord, which is matter of terror to wicked people, furnishes the saints with songs of praise. They shall sing for the
magnificence, or transcendent excellency, of the Lord, shown both in his judgments and in his mercies; for we must sing, and
sing unto him, of both, Ps. 101:1. Those who have made, or are making, their escape from the land (that being emptied and
made desolate) to the sea and the isles of the sea, shall thence cry aloud; their dispersion shall help to spread the knowledge
of God, and they shall make even remote shores to ring with his praises. It is much for the honour of God if those who fear
him rejoice in him, and praise him, even in the most melancholy times.
Their holy zeal to excite others to the same devotion (v. 15); they encourage their fellow-sufferers to do likewise. 1. Those
who are in the fires, in the furnace of affliction, those fires by which the inhabitants of the earth are burned,
v. 6. Or in the valleys, the low, dark, dirty places. 2. Those who are in the isles of the sea, whither they are
banished, or are forced to flee for shelter, and hide themselves remote from all their friends. They went through fire
and water (Ps. 66:12); yet in both let them glorify the Lord, and glory him as the Lord God of Israel. Those who through
grace can glory in tribulation ought to glorify God in tribulation, and give him thanks for their comforts, which abound as
their afflictions do abound. We must in every fire, even the hottest, in every isle, even the remotest, keep up our good thoughts
of God. When, though he slay us, yet we trust in him-when, though for his sake we are killed all the day long, yet none of
these things move us-then we glorify the Lord in the fires. Thus the three children, and the martyrs that sang at the stake.
verses, as those before, plainly speak,
I. Comfort to saints. They may
be driven, by the common calamities of the places where they live, into the uttermost parts of the earth, or perhaps
they are forced thither for their religion; but there they are singing, not sighing. Thence have we heard songs, and it is
a comfort to us to hear them, to hear that good people carry their religion along with them even to the most distant regions,
to hear that God visits them there and gives encouragement to hope that he will gather them thence, Deu. 30:4. And this is
their song, even glory to the righteous: the word is singular, and may refer to the righteous God, who is
just in all he has brought upon us. This is glorifying the Lord in the fires. Or the meaning may be, "These songs redound
to the glory or beauty of the righteous that sing them." We do the greatest honour imaginable to ourselves when we employ
ourselves in honouring and glorifying God. This may have reference to the sending of the gospel to the uttermost parts of
the earth, as far as this island of ours, in the days of the Messiah, the glad tidings of which are echoed back in songs heard
thence, from churches planted there, even glory to the righteous God, agreeing with the angels' song, Glory be to God
in the highest, and glory to all righteous men; for the work of redemption was ordained before the world for our glory.
II. Terror to sinners. The prophet, having comforted himself and others with the prospect
of a saved remnant, returns to lament the miseries he saw breaking in like a mighty torrent upon the earth: "But
I said, My leanness! my leanness! woe unto me! The very thought of it frets me, and makes me lean," v. 16. He foresees,
1. The prevalency of sin, that iniquity should abound (v. 16): The treacherous dealers
have dealt treacherously; this is itself a judgment, and that which provokes God to bring other judgments. (1.) Men are
false to one another; there is no faith in man, but a universal dishonesty. Truth, that sacred bond of society, has departed,
and there is nothing but treachery in men's dealings. See Jer. 9:1, 2. (2.) They are all false to their God; as to him, and
their covenant with him, the children of men are all treacherous dealers, and have dealt very treacherously with their God,
in departing from their allegiance to him. This is the original, and this the aggravation, of the sin of the world; and, when
men have been false to their God, how should they be true to any other?
The prevalency of wrath and judgment for that sin. (2.) The inhabitants of the earth will be pursued from time to time, from
place to place, by one mischief or other (v. 17, 18): Fear, and the pit, and the snare (fear of the pit and the snare)
are upon them wherever they are; for the sons of men know not what evil they may suddenly be snared in, Eccl. 9:12. These
three words seem to be chosen for the sake of an elegant paranomasia, or, as we now scornfully call it, a jungle of words:
Pachad, and Pachath, and Pach; but the meaning is plain (v. 18), that evil pursues sinners
(Prov. 13:21), that the curse shall overtake the disobedient (Deu. 28:15), that those who are secure because they have escaped
one judgment know not how soon another may arrest them. What this prophet threatens all the inhabitants of the earth with
another makes part of the judgment of Moab, Jer. 48:43, 44. But it is a common instance of the calamitous state of human life
that when we seek to avoid one mischief we fall into a worse, and that the end of one trouble is often the beginning of another;
so that we are least safe when we are most secure. (2.) The earth itself will be shaken to pieces. It will be literally so
at last, when all the works therein shall be burnt up; and it is often figuratively so before that period. The
windows from on high are open to pour down wrath, as in the universal deluge. Upon the wicked God shall rain snares
(Ps. 11:6); and, the fountains of the great deep being broken up, the foundations of the earth do shake of course,
the frame of nature is unhinged, and all is in confusion. See how elegantly this is expressed (v. 19, 20): The earth is
utterly broken down; it is clean dissolved; it is moved exceedingly, moved out of its place. God shakes heaven and
earth, Hag. 2:6. See the misery of those who lay up their treasure in the things of the earth and mind those things;
they place their confidence in that which will shortly be utterly broken down and dissolved. The earth shall reel to and
fro like a drunkard; so unsteady, so uncertain, are all the motions of these things. Worldly men dwell in it as in a
palace, as in a castle, as in an impregnable tower; but it shall be removed like a cottage, so easily, so suddenly,
and with so little loss to the great landlord. The pulling down of the earth will be but like the pulling down of a cottage,
which the country is willing to be rid of, because it does but harbour beggars; and therefore no care is taken to rebuild
it: It shall fall, and not rise again; but there shall be new heavens and a new earth, in which shall dwell nothing
but righteousness. But what is it that shakes the earth thus and sinks it? It is the transgression thereof that shall be heavy
upon it. Note, Sin is a burden to the whole creation; it is a heavy burden, a burden under which it groans now and will sink
at last. Sin is the ruin of states, and kingdoms, and families; they fall under the weight of that talent of lead,
Zec. 5:7, 8. (3.) God will have a particular controversy with the kings and great men of the earth (v. 21): He will punish
the host of the high ones. Hosts of princes are no more before God than hosts of common men; what can a host of high
ones do with their combined force when the Most High, the Lord of hosts, contends with them to abase their height, and scatter
their hosts, and break all their confederacies? The high ones, that are on high, that are puffed up with their height and
grandeur, that think themselves so high that they are out of the reach of any danger, God will visit upon them all their pride
and cruelty, with which they have oppressed and injured their neighbours and subjects, and it shall now return upon their
own heads. The kings of the earth shall now be reckoned with upon the earth, to show that verily there is
a God that judges in the earth and will render to the proudest of kings according to the fruit of their doings. Let those
that are trampled upon by the high ones of the earth comfort themselves with this, that though they cannot, dare not, must
not, resist them, yet there is a God that will call them to an account, that will triumph over them upon their own dunghill:
for the earth they are kings of is in the eye of God no better. This is general only. It is particularly foretold (v. 22)
that they shall be gathered together as prisoners, convicted condemned prisoners, are gathered in the pit,
or dungeon, and there they shall be shut up under close confinement. The kings and high ones, who took all possible
liberty themselves, and took a pride and pleasure in shutting up others, shall now be themselves shut up. Let not the free
man glory in his freedom, any more than the strong man in his strength, for he knows not what restraints he is reserved for.
But after many days they shall be visited, either, [1.] They shall be visited in wrath; it is the same word, in another
form, that is used (v. 21), the Lord shall punish them; they shall be reserved to the day of execution, as condemned
prisoners are, and as fallen angels are reserved in chains of darkness to the judgment of the great day, Jude 6.
Let this account for the delays of divine vengeance; sentence is not executed speedily, because execution-day has not yet
come, and perhaps will not come till after many days; but it is certain that the wicked is reserved for the day of destruction,
and is therefore preserved in the mean time, but shall be brought forth to the day of wrath, Job 21:30. Let us therefore
judge nothing before the time. [2.] They shall be visited in mercy, and be discharged from their imprisonment, and shall again
obtain, if not their dignity, yet their liberty. Nebuchadnezzar, in his conquests, made many kings and princes his captives,
and kept them in the dungeon in Babylon, and, among the rest, Jehoiachin King of Judah; but after many days, when Nebuchadnezzar's
head was laid, his son visited them, and granted (as should seem) some reviving to them all in their bondage; for it is made
an instance of his particular kindness to Jehoiachin that he set his throne above the throne of the rest of the kings
that were with him, Jer. 52:32. If we apply this to the general state of mankind, it imports a revolution of conditions;
those that were high are punished, those that were punished are relieved, after many days, that none in this world may be
secure though their condition be ever so prosperous, nor any despair though their condition be ever so deplorable.
3. Glory to God in all this, v. 23. When all this comes to pass, when the proud enemies
of God's church are humbled and brought down, (1.) Then it shall appear, beyond contradiction, that the Lord reigns, which
is always true, but not always alike evident. When the kings of the earth are punished for their tyranny and oppression, then
it is proclaimed and proved to all the world that God is King of kings-King above them, by whom they are accountable-that
he reigns as Lord of hosts, of all hosts, of their hosts,-that he reigns in Mount Zion, and in Jerusalem,
in his church, for the honour and welfare of that, pursuant to the promises on which that is founded, reigns in his word and
ordinances,-that he reigns before his ancients, before all his saints, especially before his ministers, the elders
of his church, who have their eye upon all the out-goings of his power and providence, and, in all these events, observe his
hand. God's ancients, the old disciples, the experienced Christians, that have often, when they have been perplexed, gone
into the sanctuary of God in Zion and Jerusalem, and acquainted themselves with his manifestations of himself there, shall
see more than others of God's dominion and sovereignty in these operations of his providence. (2.) Then it shall appear, beyond
comparison, that he reigns gloriously, in such brightness and lustre that the moon shall be confounded and the
sun ashamed, as the smaller lights are eclipsed and extinguished by the greater. Great men, who thought themselves to
have as bright a lustre and as vast a dominion as the sun and moon, shall be ashamed when God appears above them, much more
when he appears against them. Then shall their faces be filled with shame, that they may seek God's name. The eastern
nations worshipped the sun and moon; but, when God shall appear so gloriously for his people against his and their enemies,
all these pretended deities shall be ashamed that ever they received the homage of their deluded worshippers. The glory of
the Creator infinitely outshines the glory of the brightest creatures. In the great day, when the Judge of heaven and earth
shall shine forth in his glory, the sun shall by his transcendent lustre be turned into darkness and the moon
After the threatenings of wrath in the foregoing chapter we have here, I. Thankful praises for what
God had done, which the prophet, in the name of the church, offers up to God, and teaches us to offer the like (v. 1-5). II.
Precious promises of what God would yet further do for his church, especially in the grace of the gospel (v. 6-8). III. The
church's triumph in God over her enemies thereupon (v. 9-12). This chapter looks as pleasantly upon the church as the former
looked dreadfully upon the world.
It is said in the close of the foregoing chapter that the Lord of hosts shall reign
gloriously; now, in compliance with this, the prophet here speaks of the glorious majesty of his kingdom (Ps.
145:12), and gives him the glory of it; and, however this prophecy might have an accomplishment in the destruction of Babylon
and the deliverance of the Jews out of their captivity there, it seems to look further, to the praises that should be offered
up to God by the gospel church for Christ's victories over our spiritual enemies and the comforts he has provided for all
I. The prophet determines to praise God himself; for
those that would stir up others should in the first place stir up themselves to praise God (v. 1): "O Lord! thou
art my God, a God in covenant with me." When God is punishing the kings of the earth upon the earth, and
making them to tremble before him, a poor prophet can go to him, and, with a humble boldness, say, O Lord! thou art my
God, and therefore I will exalt thee, I will praise thy name. Those that have the Lord for their God are bound
to praise him; for therefore he took us to be his people that we might be unto him for a name and for a praise,
Jer. 13:11. In praising God we exalt him; not that we can make him higher than he is, but we must make him to appear to ourselves
and others than he does. See Ex. 15:2.
II. He pleases himself with the
thought that others also shall be brought to praise God, v. 3. "Therefore, because of the desolations thou
hast made in the earth by thy providence (Ps. 46:8) and the just vengeance thou hast taken on thy and thy church's enemies,
therefore shall the strong people glorify thee in concert, and the city (the metropolis) of the terrible
nations fear thee." This may be understood, 1. Of those people that have been strong and terrible against God. Those
that have been enemies to God's kingdom, and have fought against the interests of it with a great deal of strength and terror,
shall either be converted, and glorify God by joining with his people in his service, or at least convinced, so as to own
themselves conquered. Those that have been the terror of the mighty shall be forced to tremble before the judgments of God
and call in vain to rocks and mountains to hide them. Or, 2. Of those that shall be now made strong and terrible for God and
by him, though before they were weak and trampled upon. God shall so visibly appear for and with those that fear him and glorify
him that all shall acknowledge them a strong people and shall stand in awe of them. There was a time when many of the
people of the land became Jews, for the fear of the Jews fell upon them (Esther 8:17), and when those that knew their
God were strong and did exploits (Dan. 11:32), for which they glorified God.
He observes what is, and ought to be, the matter of this praise. We and others must exalt God and praise him; for, 1. He has
done wonders, according to the counsel of his own will, v. 1. We exalt God by admiring what he has done as truly wonderful,
wonderful proofs of his power beyond what any creature could perform, and wonderful proofs of his goodness beyond what such
sinful creatures as we are could expect. These wonderful things, which are new and surprising to us, and altogether
unthought of, are according to his counsels of old, devised by his wisdom and designed for his own glory and the
comfort of his people. All the operations of providence are according to God's eternal counsels (and those faithfulness and
truth itself), all consonant to his attributes, consistent with one another, and sure to be accomplished in their season.
2. He has in particular humbled the pride, and broken the power, of the mighty ones of the earth (v. 2): "Thou hast
made of a city, of many a city, a heap of rubbish. Of many a defenced city, that thought itself well guarded
by nature and art, and the multitude and courage of its militia, thou hast made a ruin." What created strength can hold
out against Omnipotence? "Many a city so richly built that it might be called a palace, and so much frequented
and visited by persons of the best rank from all parts that it might be called a palace of strangers, thou hast made
to be no city; it is levelled with the ground, and not one stone left upon another, and it shall never be built again."
This has been the case of many cities in divers parts of the world, and in our own nation particularly; cities that flourished
once have gone to decay and are lost, and it is scarcely known (except by urns or coins digged up out of the earth) where
they stood. How many of the cities of Israel have long since been heaps and ruins! God hereby teaches us that here we
have no continuing city and must therefore seek one to come which will never be a ruin or go to decay. 3. He has seasonably
relieved and succoured his necessitous and distressed people (v. 4): Thou has been a strength to the poor, a strength
to the needy. As God weakens the strong that are proud and secure, so he strengthens the weak that are humble and serious,
and stay themselves upon him. Nay, he not only makes them strong, but he is himself their strength; for in him they strengthen
themselves, and it is his favour that is the strength of their hearts. He is a strength to the needy in his distress,
when he needs strength, and when his distress drives him to God. And, as he strengthens them against their inward decays,
so he shelters them from outward assaults. He is a refuge from the storm of rain or hail, and a shadow from the
scorching heat of the sun in summer. God is a sufficient protection to his people in all weathers, hot and cold,
wet and dry. The armour of righteousness serves both on the right hand and on the left, 2 Co. 6:7. Whatever
dangers or troubles God's people may be in, effectual care is taken that they shall sustain no real hurt or damage. When perils
are most threatening and alarming God will then appear for the safety of his people: When the blast of the terrible ones
is as a storm against the wall, which makes a great noise, but cannot overthrow the wall. The enemies of God's poor are
terrible ones; they do all they can to make themselves so to them. Their rage is like a blast of wind, loud, and blustering,
and furious; but, like the wind, it is under a divine check; for God holds the winds in his fist, and God will be
such a shelter to his people that they shall be able to stand the shock, keep their ground, and maintain their integrity and
peace. A storm beating on a ship tosses it, but that which beats on a wall never stirs it, Ps. 76:10; 138:7. 4. That he does
and will shelter those that trust in him from the insolence of their proud oppressors (v. 5): Thou shalt, or thou
dost, bring down the noise of strangers; thou shalt abate and still it, as the heat in a dry place is abated
and moderated by the shadow of a cloud interposing. The branch, or rather the son or triumph, of the
terrible ones shall be brought low, and they shall be made to change their note and lower their voice. Observe here,
(1.) The oppressors of God's people are called strangers; for they forget that those they oppress are made of the
same mould, of the same blood, with them. They are called terrible ones; for so they affect to be, rather than amiable
ones: they would rather be feared than loved. (2.) Their insolence towards the people of God is noisy and hot, and that is
all; it is but the noise of strangers, who think to carry their point by hectoring and bullying all that stand in their way,
and talking big. Pharaoh king of Egypt is but a noise, Jer. 46:17. It is like the heat of the sun scorching in the
middle of the day; but where is it when the sun has set? (3.) Their noise, and heat, and all their triumph, will be humbled
and brought low, when their hopes are baffled and all their honours laid in the dust. The branches, even the top branches,
of the terrible ones, will be broken off, and thrown to the dunghill. (4.) If the labourers in God's vineyard be at any time
called to bear the burden and heat of the day, he will find some way or other to refresh them, as with the shadow
of a cloud, that they may not be pressed above measure.
If we suppose (as many do) that this refers to the great
joy which there should be in Zion and Jerusalem when the army of the Assyrians was routed by an angel, or when the Jews were
released out of their captivity in Babylon, or upon occasion of some other equally surprising deliverance, yet we cannot avoid
making it to look further, to the grace of the gospel and the glory which is the crown and consummation of that grace; for
it is at our resurrection through Christ that the saying here written shall be brought to pass; then, and not till
then (if we may believe St. Paul), it shall have its full accomplishment: Death is swallowed up in victory, 1 Co.
15:54. This is a key to the rest of the promises here connected together. And so we have here a prophecy of the salvation
and the grace brought unto us by Jesus Christ, into which the prophets enquired and searched diligently, 1 Pt. 1:10.
I. That the grace of the gospel should be a royal feast for all people; not like that
of Ahasuerus, which was intended only to show the grandeur of the master of the feast (Esther 1:4); for this is intended to
gratify the guests, and therefore, whereas all there was for show, all here is for substance. The preparations
made in the gospel for the kind reception of penitents and supplicants with God are often in the New Testament set forth by
the similitude of a feast, as Mt. 22:1, etc., which seems to be borrowed from this prophecy. 1. God himself is the
Master of the feast, and we may be sure he prepares like himself, as becomes him to give, rather than as becomes us to receive.
The Lord of hosts makes this feast. 2. The guests invited are all people, Gentiles as well as Jews. Go
preach the gospel to every creature. There is enough for all, and whoever will may come, and partake freely, even those
that are gathered out of the highways and the hedges. 3. The place is Mount Zion. Thence the preaching of the gospel
takes rise: the preachers must begin at Jerusalem. The gospel church is the Jerusalem that is above; there this feast is made,
and to it all the invited guests must go. 4. The provision is very rich, and every thing is of the best. It is a feast,
which supposes abundance and variety; it is a continual feast to believers, it is their own fault if it be not. It is a
feast of fat things and full of marrow; so relishing, so nourishing, are the comforts of the gospel to all those that
feast upon them and digest them. The returning prodigal was entertained with the fatted calf; and David has that pleasure
in communion with God with which his soul is satisfied as with marrow and fatness. It is a feast of wines on the lees,
the strongest-bodied wines, that have been kept long upon the lees, and then are well refined from them, so that they are
clear and fine. There is that in the gospel which, like wine soberly used, makes glad the heart and raises the spirits, and
is fit for those that are of a heavy heart, being under convictions of sin and mourning for it, that they may drink and forget
their misery (for that is the proper use of wine-it is a cordial for those that need it, Prov. 31:5, 6), may be of good cheer,
knowing that their sins are forgiven, and may be vigorous in their spiritual work and warfare, as a strong man refreshed with
II. That the world should be freed from that darkness of ignorance
and mistake in the mists of which it had been so long lost and buried (v. 7): He will destroy in this mountain the face
of the covering (the covering of the face) with which all people are covered (hood-winked or blind-folded) so that they
cannot see their way nor go about their work, and by reason of which they wander endlessly. Their faces are covered as those
of men condemned, or dead men. There is a veil spread over all nations, for they all sit in darkness; and no marvel,
when the Jews themselves, among whom God was known, had a veil upon their hearts, 2 Co. 3:15. But this veil
the Lord will destroy, by the light of his gospel shining in the world, and the power of his Spirit opening men's eyes to
receive it. He will raise those to spiritual life that have long been dead in trespasses and sins.
III. That death should be conquered, the power of it broken, and the property of it altered: He
will swallow up death in victory, v. 8. 1. Christ will himself, in his resurrection, triumph over death, will break its
bands, its bars, asunder, and cast away all its cords. The grave seemed to swallow him up, but really he swallowed it up.
2. The happiness of the saints shall be out of the reach of death, which puts a period to all the enjoyments of this world,
embitters them, and stains the beauty of them. 3. Believers may triumph over death, and look upon it as a conquered enemy:
O death! where is thy sting? 4. When the dead bodies of the saints shall be raised at the great day, and their mortality
swallowed up of life, then death will be for ever swallowed up of victory; and it is the last enemy.
IV. That grief shall be banished, and there shall be perfect and endless joy: The Lord God will
wipe away tears from off all faces. Those that mourn for sin shall be comforted and have their consciences pacified.
In the covenant of grace there shall be that provided which is sufficient to counterbalance all the sorrows of this present
time, to wipe away our tears, and to refresh us. Those particularly that suffer for Christ shall have consolations abounding
as their afflictions do abound. But in the joys of heaven, and nowhere short of them, will fully be brought to pass this
saying, as that before, for there it is that God shall wipe away all tears, Rev. 7:17; 21:4. And there shall
be no more sorrow, because there shall be no more death. The hope of this should now wipe away all excessive
tears, all the weeping that hinders sowing.
V. That all the reproach cast
upon religion and the serious professors of it shall be for ever rolled away: The rebuke of his people, which they
have long lain under, the calumnies and misrepresentations by which they have been blackened, the insolence and cruelty with
which their persecutors have trampled on them and trodden them down, shall be taken away. Their righteousness shall
be brought forth as the light, in the view of all the world, who shall be convinced that they are not such as they have been
invidiously characterized; and so their salvation from the injuries done them as such shall be wrought out. Sometimes in this
world God does that for his people which takes away their reproach from among men. However, it will be done effectually
at the great day; for the Lord has spoken it, who can, and will, make it good. Let us patiently bear sorrow and shame
now, and improve both; for shortly both will be done away.
Here is, I. The welcome which the church shall give to these
blessings promised in the foregoing verses (v. 9): It shall be said in that day, with a humble holy triumph and exultation,
Lo, this is our God; we have waited for him! Thus will the deliverance of the church out of long and sore troubles
be celebrated; thus will it be as life from the dead. With such transports of joy and praise will those entertain the glad
tidings of the Redeemer who looked for him, and for redemption in Jerusalem by him; and with such a triumphant song as this
will glorified saints enter into the joy of their Lord. 1. God himself must have the glory of all: "Lo,
this is our God, this is the Lord. This which is done is his doing, and it is marvellous in our eyes. Herein he has done
like himself, has magnified his own wisdom, power, and goodness. Herein he has done for us like our God, a God in covenant
with us, and whom we serve." Note, Our triumphs must not terminate in what God does for us and gives to us, but must
pass through them to himself, who is the author and giver of them: This is our God. Have any of the nations of the
earth such a God to trust to? No, their rock is not as our rock. There is none like unto the God of Jerusalem. 2.
The longer it has been expected the more welcome it is. "This is he whom we have waited for, in dependence upon his word
of promise, and a full assurance that he would come in the set time, in due time, and therefore we were willing to tarry his
time; and now we find it is not in vain to wait for him, for the mercy comes at last, with an abundant recompence for the
delay." 3. It is matter of joy unspeakable: "We will be glad and rejoice in his salvation. We that share
in the benefits of it will concur in the joyful thanksgivings for it." 4. It is an encouragement to hope for the continuance
and perfection of this salvation: We have waited for him, and he will save us, will carry on what he has begun; for
as for God, our God, his work is perfect.
II. A prospect
of further blessings for the securing and perpetuating of these. 1. The power of God shall be engaged for them and shall continue
to take their part: In this mountain shall the hand of the Lord rest, v. 10. The church and people of God shall have
continued proofs of God's presence with them and residence among them: his hand shall be continually over them, to protect
and guard them, and continually stretched out to them, for their supply. Mount Zion is his rest for ever; here he
will dwell. 2. The power of their enemies, which is engaged against them, shall be broken. Moab is here put for all
the adversaries of God's people, that are vexatious to them; they shall all be trodden down or threshed
(for then they beat out the corn by treading it) and shall be thrown out as straw to the dunghill, being
good for nothing else. God having caused his hand to rest upon this mountain, it shall not be a hand that hangs down,
or is folded up, feeble and inactive; but he shall spread forth his hands, in the midst of his people, like one
that swims, which intimates that he will employ and exert his power for them vigorously,-that he will be doing for them
on all sides,-that he will easily and effectually put by the opposition that is given to his gracious intentions for them,
and thereby further and push forward his good work among them,-and that on their behalf he will be continually active, for
so the swimmer is. It is foretold, particularly, what he shall do for them. (1.) He shall bring down the pride of
their enemies (and Moab was notoriously guilty of pride, ch. 16:6) by one humbling judgment after another, stripping
them of that which they are proud of. (2.) He shall bring down the spoils of their hands, shall take from them that
which they have got by spoil and rapine. He shall bring down the arms of their hands, which are lifted up against God's Israel;
he shall quite break their power, and disable them to do mischief. (3.) He shall ruin all their fortifications, v. 12. Moab
has his walls, and his high forts, with which he hopes to secure himself, and from which he designs to annoy the people of
God; but God shall bring them all down, lay them low, bring them to the ground, to the dust; and so those who trusted
to them will be left exposed. There is no fortress impregnable to Omnipotence, no fort so high but the arm of the Lord can
overtop it and bring it down. This destruction of Moab is typical of Christ's victory over death (spoken of v. 8), his spoiling
principalities and powers in his cross (Col. 2:15), his pulling down Satan's strong-holds by the preaching of his gospel (2
Co. 10:4), and his reigning till all his enemies be made his footstool, Ps. 110:1.
c ch. 13:9
1 Or land; also throughout this chapter
d Hos. 4:9; [Lam. 4:16]; See ch. 3:1-3
e [Ezek. 7:12, 13]
f [Jer. 15:10]
g ver. 1, 6
h See ch. 1:20
i [ch. 16:8; Hos. 4:3]
j Num. 35:33
k [ch. 2:6, 8]
l Zech. 5:3, 4
m [Ps. 5:10]
n [Joel 1:10, 12]
o Jer. 7:34; Hos. 2:11; [Amos 8:10]
p [Amos 6:5, 6]
q [ch. 34:11]
r ch. 23:1
s [ver. 7; Ps. 144:14; Joel 1:5]
t [Joel 1:12]
u ch. 17:6; [Mic. 7:1]
2 Hebrew from the sea
v [ch. 45:6]
3 Hebrew in the realm of light or with the fires
w [ver. 14]
x [ch. 26:2; 60:21]
y ch. 21:2; 33:1
z Jer. 48:43, 44; [Job 20:24; Amos 5:19]
4 The Hebrew words for terror, pit, and snare sound alike
z [See ver. 17 above]
a See Gen. 7:11
b Ps. 18:7
c [ch. 19:14; 29:9]
d [ver. 5, 6]
e Ps. 76:12; [ch. 10:12; 31:8]
f Mic. 4:11, 12
g ch. 29:6
h See ch. 13:10
i Ps. 99:1, 2; Mic. 4:7
j Ex. 15:2
k [Ps. 107:32]
l [2 Kgs. 19:25]
m [ch. 17:1; Jer. 51:37]
n [ch. 18:7]
o Nah. 1:7
p ch. 4:6
q [2 Chr. 32:18]
r [ch. 32:2]
s ch. 2:2, 3; 11:9; 24:23
t [Ps. 63:5]
s [See ver. 6 above]
u [2 Cor. 3:15]
v Cited 1 Cor. 15:54; [Hos. 13:14]
w Rev. 7:17; [ch. 30:19]
x [ch. 37:4]
y See ch. 1:20
z ch. 26:8; [Gen. 49:18; Ps. 27:14]
a Ps. 9:14
s [See ver. 6 above]
b See ch. 15:1
1 The Hebrew words for dunghill and for the Moabite town Madmen (Jeremiah 48:2) sound alike
c [ch. 16:12]
d [ch. 16:14]
2 Or in spite of the skill
 The Holy Bible: English Standard Version. (2016). (Is 24:1-25:12). Wheaton, IL: Crossway Bibles.
 Henry, M. (1994). Matthew Henry's commentary on the whole Bible: complete and unabridged in one volume (pp. 1120-1123). Peabody: Hendrickson.