15He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a bribe, who stops his ears from hearing of blood, and shuts his eyes from looking at evil—
16he will dwell on high. His place of defense will be the fortress of rocks. His bread will be supplied. His waters will be sure.
17Your eyes will see the king in his beauty. They will see a distant land.
15 He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a bribe, who stops his ears from hearing of blood, and shuts his eyes from looking at evil—
16 he will dwell on high. His place of defense will be the fortress of rocks. His bread will be supplied. His waters will be sure.
17 Your eyes will see the king in his beauty. They will see a distant land.
KJVKing James Version
15 He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil;
16 He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure.
17 Thine eyes shall see the king in his beauty: they shall behold the land that is very far off.
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JPSJPS Tanakh (1917)
15 He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from looking upon evil;
16 He shall dwell on high; his place of defence shall be the munitions of rocks; his bread shall be given, his waters shall be sure.
17 Thine eyes shall see the king in his beauty; they shall behold a land stretching afar.
Psalms 119:37(v15)Turn my eyes away from looking at worthless things. Revive me in your ways.
Luke 12:29-31(v16)Don’t seek what you will eat or what you will drink; neither be anxious. For the nations of the world seek after all of these things, but…
Isaiah 32:18(v16)My people will live in a peaceful habitation, in safe dwellings, and in quiet resting places,
Proverbs 1:33(v16)But whoever listens to me will dwell securely, and will be at ease, without fear of harm.”
Isaiah 49:10(v16)They shall not hunger nor thirst; neither shall the heat nor sun strike them: for he who has mercy on them will lead them. He will guide…
Show all 69 cross-references
1 John 3:7(v15)Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous.
Psalms 37:3(v16)Trust in Yahweh, and do good. Dwell in the land, and enjoy safe pasture.
Psalms 90:1(v16)Lord, you have been our dwelling place for all generations.
Psalms 107:41(v16)Yet he lifts the needy out of their affliction, and increases their families like a flock.
Proverbs 18:10(v16)Yahweh’s name is a strong tower: the righteous run to him, and are safe.
Zechariah 9:17(v17)For how great is his goodness, and how great is his beauty! Grain will make the young men flourish, and new wine the virgins.
Ephesians 5:11-13(v15)Have no fellowship with the unfruitful deeds of darkness, but rather even reprove them. For it is a shame even to speak of the things which…
Deuteronomy 16:19(v15)You shall not pervert justice. You shall not show partiality. You shall not take a bribe, for a bribe blinds the eyes of the wise and…
Psalms 1:1-3(v15)Blessed is the man who doesn’t walk in the counsel of the wicked, nor stand on the path of sinners, nor sit in the seat of scoffers; but…
Psalms 18:33(v16)He makes my feet like deer’s feet, and sets me on my high places.
Psalms 24:4-5(v15)He who has clean hands and a pure heart; who has not lifted up his soul to falsehood, and has not sworn deceitfully. He shall receive a…
Psalms 33:18(v16)Behold, Yahweh’s eye is on those who fear him, on those who hope in his loving kindness,
Psalms 91:14(v16)“Because he has set his love on me, therefore I will deliver him. I will set him on high, because he has known my name.
Psalms 106:3(v15)Blessed are those who keep justice. Blessed is one who does what is right at all times.
Psalms 111:5(v16)He has given food to those who fear him. He always remembers his covenant.
Isaiah 25:4(v16)For you have been a stronghold to the poor, a stronghold to the needy in his distress, a refuge from the storm, a shade from the heat, when…
Isaiah 56:1-2(v15)Yahweh says, “Maintain justice and do what is right, for my salvation is near and my righteousness will soon be revealed. Blessed is the…
Habakkuk 3:19(v16)Yahweh, the Lord, is my strength. He makes my feet like deer’s feet, and enables me to go in high places. For the music director, on my…
John 14:21(v17)One who has my commandments and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love…
Romans 2:7(v15)to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life;
2 Corinthians 4:18(v17)while we don’t look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the…
Titus 2:11-12(v15)For the grace of God has appeared, bringing salvation to all men, instructing us to the intent that, denying ungodliness and worldly lusts,…
1 John 3:2(v17)Beloved, now we are children of God. It is not yet revealed what we will be; but we know that when he is revealed, we will be like him; for…
Psalms 15:1-2(v15)Yahweh, who shall dwell in your sanctuary? Who shall live on your holy hill? He who walks blamelessly and does what is right, and speaks…
Psalms 26:1-2(v15)Judge me, Yahweh, for I have walked in my integrity. I have trusted also in Yahweh without wavering. Examine me, Yahweh, and prove me. Try…
Psalms 26:4-6(v15)I have not sat with deceitful men, neither will I go in with hypocrites. I hate the assembly of evildoers, and will not sit with the…
Psalms 26:9-11(v15)Don’t gather my soul with sinners, nor my life with bloodthirsty men; in whose hands is wickedness, their right hand is full of bribes. But…
Psalms 34:10(v16)The young lions do lack, and suffer hunger, but those who seek Yahweh shall not lack any good thing.
Isaiah 6:5(v17)Then I said, “Woe is me! For I am undone, because I am a man of unclean lips, and I dwell among a people of unclean lips: for my eyes have…
Isaiah 26:1-5(v16)In that day, this song will be sung in the land of Judah: “We have a strong city. God appoints salvation for walls and bulwarks. Open the…
Ezekiel 18:15-17(v15)who hasn’t eaten on the mountains, hasn’t lifted up his eyes to the idols of the house of Israel, hasn’t defiled his neighbor’s wife,…
Malachi 2:6(v15)The law of truth was in his mouth, and unrighteousness was not found in his lips. He walked with me in peace and uprightness, and turned…
Luke 1:6(v15)They were both righteous before God, walking blamelessly in all the commandments and ordinances of the Lord.
Luke 19:8(v15)Zacchaeus stood and said to the Lord, “Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone,…
John 1:14(v17)The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
John 17:24(v17)Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you…
Acts 8:18-23(v15)Now when Simon saw that the Holy Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, “Give me…
James 5:4(v15)Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out, and the cries of those who reaped have…
2 Peter 2:14-16(v15)having eyes full of adultery, and who can’t cease from sin; enticing unsettled souls; having a heart trained in greed; children of cursing;…
Exodus 23:6-9(v15)“You shall not deny justice to your poor people in their lawsuits. “Keep far from a false charge, and don’t kill the innocent and…
Numbers 16:15(v15)Moses was very angry, and said to Yahweh, “Don’t respect their offering. I have not taken one donkey from them, neither have I hurt one of…
1 Samuel 12:3(v15)Here I am. Witness against me before Yahweh, and before his anointed. Whose ox have I taken? Whose donkey have I taken? Whom have I…
1 Samuel 24:4-7(v15)David’s men said to him, “Behold, the day of which Yahweh said to you, ‘Behold, I will deliver your enemy into your hand, and you shall do…
1 Samuel 26:8-11(v15)Then Abishai said to David, “God has delivered up your enemy into your hand today. Now therefore please let me strike him with the spear to…
2 Chronicles 32:23(v17)Many brought gifts to Yahweh to Jerusalem, and precious things to Hezekiah king of Judah; so that he was exalted in the sight of all…
Nehemiah 5:7-13(v15)Then I consulted with myself, and contended with the nobles and the rulers, and said to them, “You exact usury, everyone of his brother.” I…
Job 31:13-25(v15)“If I have despised the cause of my male servant or of my female servant, when they contended with me, what then will I do when God rises…
Job 31:29-31(v15)“If I have rejoiced at the destruction of him who hated me, or lifted up myself when evil found him (yes, I have not allowed my mouth to…
Psalms 15:1(v16)Yahweh, who shall dwell in your sanctuary? Who shall live on your holy hill?
Psalms 31:8(v17)You have not shut me up into the hand of the enemy. You have set my feet in a large place.
Psalms 45:2(v17)You are the most excellent of the sons of men. Grace has anointed your lips, therefore God has blessed you forever.
Psalms 91:1-10(v16)He who dwells in the secret place of the Most High will rest in the shadow of the Almighty. I will say of Yahweh, “He is my refuge and my…
Song of Solomon 5:10(v17)My beloved is white and ruddy. The best among ten thousand.
Isaiah 26:15(v17)You have increased the nation, O Yahweh. You have increased the nation! You are glorified! You have enlarged all the borders of the land.
Isaiah 32:1-2(v17)Behold, a king shall reign in righteousness, and princes shall rule in justice. A man shall be as a hiding place from the wind, and a…
Isaiah 37:1(v17)When king Hezekiah heard it, he tore his clothes, covered himself with sackcloth, and went into Yahweh’s house.
Isaiah 58:8(v15)Then your light will break out as the morning, and your healing will appear quickly; then your righteousness shall go before you, and…
Jeremiah 5:26-28(v15)For wicked men are found among my people. They watch, as fowlers lie in wait. They set a trap. They catch men. As a cage is full of birds,…
Micah 7:3-4(v15)Their hands are on that which is evil to do it diligently. The ruler and judge ask for a bribe; and the powerful man dictates the evil…
Matthew 17:2(v17)He was changed before them. His face shone like the sun, and his garments became as white as the light.
Matthew 26:15(v15)and said, “What are you willing to give me, that I should deliver him to you?” They weighed out for him thirty pieces of silver.
Luke 3:12-14(v15)Tax collectors also came to be baptized, and they said to him, “Teacher, what must we do?” He said to them, “Collect no more than that…
Hebrews 11:13-15(v17)These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they…
Jeremiah 40:15-16(v15)Then Johanan the son of Kareah spoke to Gedaliah in Mizpah secretly, saying, “Please let me go, and I will kill Ishmael the son of…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv16–17Meaning, that God will be a sure defense to…
Meaning, that God will be a sure defense to all them that live according to his word.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv15–17Isa 33:15 He that walketh righteously, and speaketh uprightly;…
Isa 33:15 He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil;
Ver. 15. He that walketh righteously,] q.d., Though you cannot, yet there are those that can, viz., "those that are in Christ Jesus, who walk not after the flesh, but after the Spirit." Surely to such there is "no one condemnation." {Rom 8:1} Christ standeth as a screen between the wrath of God and his elect, for whose sake also this paschal lamb was once for all roasted in the fire of his Father’s indignation, whereby they are not only "delivered from the wrath to come," {1Th 1:10} but also have "boldness and access with confidence by the faith of him." {Eph 3:12; Eph 2:18}
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He that walketh righteously.] Through whose whole life righteousness runneth as the woof doth through the web, as the blood doth through the veins, &c.
And speaketh uprightly.] Heb., Evennesses. Non blasphema, impudica, fescennina; not the language of hell, but of Canaan. See Jas 3:2.
That despiseth the gain of oppressions.] The Mammon of iniquity; wealth gotten by force or fraud. A public person especially, as he should have nothing to lose, so he should have nothing to get; he should be above all price or sale. Nec prece nec precio, Neither by prayer nor request, should be his motto.
That shaketh his hands from holding of bribes.] He doth not only not do wrong, but not receive a gift, whereby he may be engaged or inclined to do it.
That stoppeth his ears from hearing of blood.] He not only does not shed it, but refuseth to hear any communing about such a business.
That shutteth his eyes from seeing of evil.] Lest his heart should thereby be betrayed, for vitiis nobis in animum per oculos est via, could a heathen {a} say. By the eyes evil getteth into the heart; by looking cometh lusting; and millions die of the wound in the eye.
{a} Quintil., Declam.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv15–17He that walketh righteously; who is just in all…
He that walketh righteously; who is just in all his dealings with men, of which the following clauses explain it: which is not spoken exclusively, as if piety towards God were not as necessary as righteousness towards men; but comprehensively, this being one evidence and a constant companion of piety.
Speaketh uprightly; who speaks truly and sincerely, what he really intends.
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That despiseth; that refuseth it, not for politic reasons, as men sometimes may do, but from a contempt and abhorrency of injustice.
From holding; or, from taking or receiving; as this verb signifies, Pro 4:4; 5:5; 28:17. That will not receive, much less retain, bribes.
That stoppeth his ears from hearing of blood; who will not hearken or assent to any counsels or courses tending to shed innocent blood.
And shutteth his eyes from seeing evil; that abhorreth the very sight of sill committed by others, and guardeth his eyes from beholding occasions of sin; of which see on Job 31:1.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv15–17He that walketh righteously,.... These are the words of…
He that walketh righteously,.... These are the words of the prophet, in answer to those of the hypocrites. So the Targum,
"the prophet said, the righteous shall dwell in it;''
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not in the devouring fire and everlasting burnings, but in Zion, in Jerusalem, on high, in the munition of rocks, safe from those burnings; for these words are to be connected not with the preceding, but with the following verse Isa 33:16, "thus, he that walketh righteously", &c. "he shall dwell on high", &c.; and such an one is he that walks by faith on Christ as his righteousness; that walks after the Spirit, and not after the flesh; that walks uprightly, according to the rule of the Gospel, and as becomes it; that walks in the ways of judgment and righteousness, in which Christ leads his people, and lives soberly, righteously, and godly:
and speaketh uprightly; or "uprightnesses" (b); upright things, what is in his heart, what is agreeable to the word of God, the standard of truth; who makes mention continually of the righteousness of Christ, and that only as his justifying one: and whose tongue talks of judgment, just and righteous things, and not what is corrupt, profane, impure, and impious:
he that despiseth the gain of oppressions; that which is got by oppression and rapine; the mammon of iniquity, as the Targum calls it; but reckons the gain of wisdom, and of godliness, exceeding preferable to it:
that shaketh his hand from holding of bribes; that will not receive any, but when they are put into his hands shakes them out, and will not retain them; expressing his abhorrence of such practices, and declaring that he is not to be influenced by such methods from speaking truth, and doing justice:
that stoppeth his ears from hearing of blood; or "bloods" (c); from hearing those that shed innocent blood, as the Targum; who will not hearken to any solicitations to shed blood; will not converse with men about it, or enter into schemes in order to it, much less join them in shedding it:
and shutteth his eyes from seeing evil; done by others; he abhors it in himself, and dislikes it in others; turns his eyes from beholding it, so far from taking pleasure in it, and in those that do it: all this is opposed to the hypocrisy, impiety, profaneness, rapine, bribery, murders, and wickedness of the church of Rome; see Rev 9:21.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv15–17He - Who is just in all his dealings.…
He - Who is just in all his dealings. From hearing - Who will not hearken to any counsels, tending to shed innocent blood. From seeing - That abhors the very sight of sin committed by others, and guards his eyes from beholding occasions of sin.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn v15Verse 15. That stoppeth his ears from hearing of…
Verse 15. That stoppeth his ears from hearing of blood - "Who stoppeth his ears to the proposal of bloodshed"] A MS. reads בדמים bedamim, "in blood."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv15, 17Isa 33:15-16. He that walketh righteously — He who,…
Isa 33:15-16. He that walketh righteously — He who, being first made righteous by the justification of his person, and the renovation of his nature, (see on Gen 15:6, and Psa 32:1-2,) afterward practises righteousness in all its branches: (1Jn 3:7-8,) and particularly in all his dealings with men, of which the following clauses explain it; and speaketh uprightly — Hebrew, מישׁרים, uprightnesses, who speaks what is true and right, and with an holiest intention. Who does not think one thing and speak another, but whose word is to him as sacred as his oath; that despiseth the gain of oppressions — Who is so far from coveting gain unjustly gotten, that he despises it; thinks it a mean and sordid, as well as a wicked thing, to enrich himself by any injustice done to, or hardship put upon, his neighbour; that shaketh his hands from holding of bribes — Or, from taking, or receiving them, as תמךְis often rendered; who will not receive, much less will retain bribes; that stoppeth his ears, &c. — Who will not assent, or even hearken, to any counsels or practices tending to shed innocent blood; or to any kind of cruelty toward any one; or to any suggestions inciting him to revenge; and shutteth his eyes from seeing evil — That abhors the very sight of sin committed by others, and who himself watches against the occasions of it. Those that would preserve the purity of their souls, must keep a strict guard on the senses of their bodies; stop their ears to temptations, and turn away their eyes from beholding vanity. He shall dwell on high — Out of the reach of danger; his place of defence — the munitions of rocks — The divine power will keep him safe, as though he were in a tower, strong and impregnable, fortified by nature as well as art. God, the Rock of ages, will be his place of defence. Bread shall be given him, &c. — God will furnish him with all things needful. They that fear the Lord shall not want any thing that is good for them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv15–17He that walketh righteously - In this and the…
He that walketh righteously - In this and the following verses the prophet presents, in contrast, the confidence and the security of the righteous. He first, in this verse, describes the characteristics of the righteous, and in the following verses their confidence in God, and their security and safety. The first characteristic of the righteous man is that he walks righteously; that is, he lives righteously; he does right.
And speaketh uprightly - The second characteristic - his words are well-ordered. lie is not false, perfidious, slanderous, or obscene in his words. If a private individual, his words are simple, honest, and true; if a magistrate, his decisions are according to justice.
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He that despiseth the gain of oppressions - Margin, ‘Deceits’. The third characteristic - he abhors the gain that is the result of imposition, false dealing, and false weights. Or if it mean oppressions, as the word usually does, then the sense is, that he does not oppress the poor, or take advantage of their needy condition, or affix exorbitant prices, or extort payment in a manner that is harsh and cruel.
That shaketh his hands from holding of bribes - The fourth characteristic - this relates particularly to magistrates. They adjudge causes according to justice, and do not allow their judgment to be swayed by the prospect of reward.
That stoppeth his ears from hearing of blood - This is the fifth characteristic. It means, evidently, he who does not listen to a proposal to shed blood, or to any scheme of violence, and robbery, and murder (see the note at Isa 1:15).
And shutteth his eyes from seeing evil - He does not desire to see it; he is not found in the places where it is committed. A righteous man should not only have no part in evil, but he will keep himself if possible from being a witness of it. A man who sees all the evil that is going forward; that is present in every brawl and contention, is usually a man who has a fondness for such scenes, and who may be expected to take part in them. It is a remarkable fact that very few of the Society of Friends are ever seen in courts of justice as witnesses. The reason is, that they have no fondness for seeing the strifes and contentions of people, and are not found in those places where evil is usually committed. This is the sixth characteristic of the righteous man; and the sum of the whole is, that he keeps himself from all forms of iniquity.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv15–17Blood. Avoiding revenge, and punishing the guilty, without respect…
Blood. Avoiding revenge, and punishing the guilty, without respect to persons. Such was Ezechias, and therefore his enemies could not hurt him.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv15–17In contrast to the trembling "sinners in Zion" (Isa…
In contrast to the trembling "sinners in Zion" (Isa 33:14), the righteous shall be secure amid all judgments; they are described according to the Old Testament standpoint of righteousness (Psa 15:2; Psa 24:4).
stoppeth . . . ears . . . eyes--"Rejoiceth not in iniquity" (Co1 13:6; contrast Isa 29:20; Psa 10:3; Rom 1:32). The senses are avenues for the entrance of sin (Psa 119:37).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn v1717. The good king, Hezekiah, hitherto so depressed by…
17. The good king, Hezekiah, hitherto so depressed by apparently inevitable destruction before him, puts on an aspect humble, yet cheerful and gladsome, and thine eyes — all eyes in Jerusalem — shall see him thus elevated to grander faith through Jehovah’s victory wrought for him and the people.
The land that is very far off — Possibly a typical view, this, of the future oppressed Messiah’s victory and of the glorious land of promise yet to be seen extended over all lands, all cleared of enemies, and the sovereignty of Messiah remaining undisputed.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv15–1715, 16. A triumphant answer to the fearful self-questionings…
15, 16. A triumphant answer to the fearful self-questionings of the ungodly. The passage closely resembles Psa_15:2 ff; Psa_24:4 f. First the character of the true citizen of God’s Kingdom is expressed in general terms, and then the details are given in which the character is revealed.
that shaketh his hands] The metaphor is a very suggestive one, the verb being the same as that used in Isa_33:9 of the trees shaking off their leaves. All these phrases, indeed, denote the keenest abhorrence of evil.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv15, 17(15, 16) He that walketh righteously . . .—The…
(15, 16) He that walketh righteously . . .—The answer to the question shows that the words point not to endless punishments, but to the infinite holiness of God. The man who is true and just in all his dealings can dwell in closest fellowship with that holiness which is to others as a consuming fire. To him it is a protection and defence, a “rock fortress,” in which he can dwell securely, where he will find all that he needs for the sustenance of soul and body, the bread and the water of life. The picture of the righteous man is in part an echo, probably a conscious echo, of Psalms 15, 24
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv15–17He that walketh righteously, etc. The prophet answers the…
He that walketh righteously, etc. The prophet answers the question which he has supposed to be asked. None can endure the revelation of the presence of God but the holy and the upright that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully". (Psa_24:4; comp. Psa_15:2-5) Uprightness is then explained as consisting in six things mainly
(1) Just conduct;
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(2) righteous speech;
(3) hatred of oppression;
(4) rejection of bribes;
(5) closing the ear against murderous suggestions;
(6) closing the eye against sinful sights.
We may compare with this summa, y those of the Psalms above quoted. No enumeration is complete, or intended to be complete. Isaiah"s has special reference to the favorite sins of the time injustice, (Isa_3:15 Isa_5:23) oppression, (Isa_1:17, 23 3:12, 14 5:7; etc.) the receiving of bribes, (Isa_1:23 Hos_4:18 Mic_3:11) and bloodshed. (Isa_1:15, 21 59:3)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv15–17He that walketh righteously
Isa_33:15-16
He that walketh righteously
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The citizens of Gods kingdom
I.
THE CHARACTER of the true citizens of Gods kingdom is expressed in general terms. Walketh righteously; speaketh uprightly.
II. The DETAILS are given in which the character is revealed. Despiseth the gain, &c. (Prof J. Skinner, D. D.)
The good man
I. THE GOOD MANS CHARACTER, which he preserves even in times of common iniquity.
II. THE GOOD MANS COMFORT, which he may preserve even in times of common calamity (Isa_33:16). (M. Henry.)
The rocky fortress and its inhabitant
We are going to look at the favoured people.
I. Let us NOTE THEIR CHARACTER. They are described in part in the words of our text, but I am obliged to go a little farther afield for one essential part of their character.
1. The true people of God who in the time of danger will be preserved are a people who display a humble, patient, present faith in God. They reveal their character in Isa_33:2, when they pray, O Lord, be gracious unto us; we have waited for Thee, &c. They are a praying people, who make their appeal to God under a sense of need: they are not fatalists, neither are they self-sufficient. They beseech the Lord to bless them not according to their own merit, but according to His grace. They are not a people who think that God will be gracious necessarily, for they are found crying to Him in earnest prayer. They are a trustful people. Furthermore, they are a waiting people: We have waited for Thee. If the Lord does not seem to hear their prayer at once, they nevertheless expect that He will do so. They are a people who have a present faith, which they exercise every day, saying, Be Thou their arm every morning! Every step they are depending, every morning they are looking up to the hills whence cometh their help. The description in our actual text is the portrait of their outer life; but a living faith is the secret basis and foundation of it all.
2. This being understood, our text gives a description of these people, setting out their various features.
(1) It first describes their feet, or how they walk: He that walketh righteously. When a man believes, his faith affects every part of him; it operate-s upon-his actions, thoughts, wishes, and designs; and it affects both his private and public life. One of the first evidences of a true belief in God is that a man walks righteously. He tries to act rightly towards his God and towards his fellow-men. The rule of right is the rule for him; not policy, nor the hope of gain, nor the desire to please, much less the lust of the flesh and the pride of life.
(2) The next feature that is described is his tongue--he speaketh uprightly. A man whose words are arrogant and boastful, cruel and slanderous, unreliable and deceptive, unchaste and impure, is no child of God. The grace of God very speedily sweetens a mans tongue. The doctor says, Put out your tongue, and he judges the symptoms of health or disease thereby; assuredly there is no better test of the inward character than the condition of the tongue. Out of thine own mouth will I judge thee is a fair decision.
(3) The next feature is the heart--he that despiseth the gain of oppressions. Not only does he not oppress any man, nor wish to gain anything by extortion; but he thinks such gain as might be made in that fashion to be utterly contemptible--he despises it. It little matters what our outward life may be, or even what our speech may be, if our heart is not affected by our religion. If grace only lies skin deep in thee, it has only saved thy skin, but not thy soul. Until grace touches the mainspring, it has done nothing to purpose: the heart must despise evil, as well as the lips denounce it. Until the well-head is sweetened, the streams are foul. Not only must I do right, but love right; not only must I avoid wrong, but hate wrong.
(4) The portrait does not omit the hands--those prominent actors both for good and evil. In Isaiahs day bribery was connected with every government office high and low; but the good man shaketh his hands from holding of bribes. If money was slipped into his hand before he was aware of it, he shook it off with indignation.
(5) Now comes the ear--that stoppeth his ears from hearing of blood. Men who delighted in war in olden time were apt to regale one another with their cruel deeds--whom they slew, and how they slew them. In Hezekiahs times, I warrant, tales were told blood-red with horror that would have made our ears to tingle, and these were greedily listened to by those of a coarse spirit; but the good man in Jerusalem would not hear them. Now it is not the hearing of blood alone that you and I must avoid, but the hearing of anything that is tainted, prurient, sceptical, depraving. The Christian wisely shuts the gate, lets down the portcullis, and pulls up the drawbridge, so that no filthy communication may come in by Ear-gate. The same sacred prudence prevents our reading books which are corrupt, or false. The righteous man knows that an ill tale cannot injure him if he never hears it, and therefore he denies his curiosity that he may preserve his memory undefiled. He is deaf to news about which a good man would be dumb. He has the blood upon his ear, to signify that his Lord has bought him with a price in that member, as well as in every other; yea, his ear is bored to the doorpost of truth, that he may hear it, and it only, with full intent of heart.
(6) The picture is complete when the eyes are mentioned--he shutteth his eyes from seeing evil. He cannot help seeing it as he goes along his pilgrimage through life; but he seeks not such a sight, and as much as he can he avoids it. Shortly, the text means just this, that a true believer is a man who has himself well in hand, having mastery over his whole manhood. He has a bit in the mouth of all the steeds which draw the chariot of life, and he holds them under due control. The true Christian is a man who keeps himself clear of the common sins of the age, the popular vices which flourish uncondemned. The sins mentioned in the text were those current in Jerusalem. The child of God was out of the fashion.
II. We OBSERVE THEIR SECURITY.
1. As it is pictorially described. The times are those of war: the battle rages in the plain, but he shall dwell on high; aloft upon the craggy rocks shall be his citadel. In times of invasion men resorted to the highest mountains and rocks, that there they might be sheltered among the lofty fastnesses. While others flee, this man shall dwell at ease, in permanent peace; and that dwelling shall be on the heights, far beyond the reach of the invader. Is not this glorious? The bands of robbers ravage all around, but they cannot plunder him; he looks down upon them, and defies their power. A believer dwells on the heights, his life is hid with Christ in God, he cannot be reached by the darts of the adversary. Yet, saith one, though he dwell on high, the enemy may reach him by scaling ladders, or by some other means of assault. By no means shall they smite him, for he shall have a place of defence. Yet, crieth one, these walls may be dashed down, or may fall into decay. Not so, for his place of defence shall be the munitions of rocks. Immutable strength shall gird him around both by day and by night for ever and ever. Yet, saith one, the enemy may starve a man out of his citadel: rock cities have been captured at last because the inhabitants have been pinched with hunger. But this also is provided for--His bread shall be given him. As the Lords chosen cannot be driven out, so they shall not be starved out; Ah, well, saith one, but even if bread could be conveyed into the fortress, yet these elevated positions cannot be readily supplied with water, and by thirst they may be forced to yield. The promise has thought of that also, for it is written, his waters shall be sure. It is a poetical description, but it is true in every jot and tittle, and so I ask you to accompany me while--
2. We consider this thing as it may be actually experienced. The man who believes in the Lord Jesus Christ, and lives as a Christian should live, dwells on the heights. His mind is lifted up above the common cares, and worries, and vexations of life. You have also found that you have had a place of defence in time of trouble. Though often assailed you have never been really injured. The poetic utterance, Thy bread shall be given thee, is also literally true. You may frequently reach the end of your provision, but you can never exhaust your Provider. The meal may come by handfuls, and the oil may only drip out drop by drop, but what matters? His bread shall be given him, refers also to heavenly bread. As for the waters, the living waters of grace and of the Holy Spirit, these shall always flow: in summer and winter shall the still waters be found at your side; yea, they shall be within you, a well of water springing up unto everlasting life.
III. SEEK THEIR FELICITY.
1. Shall I need to say, Do not try to obtain it by hypocrisy? Since they are so happy whom God favours, do not think that by getting your name into their church-book you will necessarily be favoured too.
2. Do not hope to win the bliss of the righteous by self-righteousness. (C. H.Spurgeon.)
Shutteth his eyes from seeing evil--
Shutting the eyes to evil
And shutteth his eyes from seeing evil--a wonderful expression in the original: so shutting his eyes as not even to wink, that is, not to open the lids for one transient moment that he may see where evil is, or know what evil is like, or what evil is doing, but shuts his eyes fast, and will not look at the devils image: he shall be calm in the storm. (J. Parker, D. D.)
Bad literature
1. It is not essential that a man should know all things; some knowledge is hurtful.
2. Thought moulds character: As a man thinketh, so is he.
3. The press should enlarge upon helpful knowledge, and give the least space to reports of depravity.
4. Hope, faith, visions of beauty and of virtue, are powerful educators. (Homiletic Review.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn vv15–17Isa_33:15-17. He that walketh righteously, &c.
A BLESSED LIFE
Isa_33:15-17. He that walketh righteously, &c.
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This is a gleam of bright sunshine after a heavy storm. It describes a truly happy, holy life, such as we may all attain, and may all well desire to be ours.
1. It is a gracious life. This is not specially mentioned here. We have only what is outward and visible described. But this always implies an inward hidden life. When we see such a great, green, spreading, fruitful tree of righteousness as this, we may always assuredly conclude that, deep in the heart out of sight, there must be a great, strong, living Lebanon-root of faith and love (Tit_2:12). This is the secret or source of all that follows (H. E. I. 2840, 2841, 4092–4095).
2. It is an upright life. “He that walketh righteously.” A man’s “walk” is his whole conduct in all the positions and relations in which he stands. All that this man does is conformed to the law of God and the example of Christ (Luk_1:6). “He speaketh uprightly.” Most important (Jas_3:2; Jas_1:26; P. D. 3384, 3394). “He despiseth the gain of oppressions.” He will not take advantage of his neighbour’s distress; will not be hard upon him when his back is at the wall; will not abuse his ignorance or simplicity by charging more than a commodity is worth. “He shaketh his hands from holding of bribes.” He abhors such temptations. Judas, from an awakened conscience, horror-struck at what he had done, cast the blood-money which he had received on the ground; but this man, from a clear, enlightened conscience, at peace with God, casts from him all that would offend the Lord. “He stoppeth his ears from hearing of blood.” There is a killing of character by slander and insinuation, but he will have none of it (P. D. 3108). “He shutteth his eyes from seeing evil.” He is like God; he cannot look upon sin. He hates it; can find no amusement in it; knows its tendency and its fearful end. Through the unguarded eye comes ruin (Jos_7:21; 2Sa_11:2). Pictures and descriptions of evil often destroy. Have we not here a beautiful, noble character? and yet this is what believing in Christ and walking in His footsteps will always produce. But there must be the root, Christ dwelling in the heart by faith, else the outward life, however fair and seemly, will be only a make-believe, a wretched caricature, that will break down in the time of trial, and be rejected in the day of the Lord.
3. It is a heavenly life. “He shall dwell on high.” His heart is set on things above (Eph_2:5-6; Col_3:1-3; Php_3:20). He has already come to Zion, the city of the living God, the heavenly Jerusalem: he really dwells on high (H. E. I. 2766–2779).
4. It is a safe life. His real all is above, beyond the reach of chance and change. He is still beset by foes, but he is safe. “His place of defence is the munitions of rocks” (Psa_18:2-3, &c.)
5. It is a well-supplied life. “His bread shall be given him, his water shall be sure” (Psa_34:10). But man needs more than bread to eat and raiment to put on; like the Master, the servant has meat to eat of which the world knows not (Psa_4:6-7; Psa_53:5-6). He has growing light, increasing life, fuller assurance, and fresh Ebenezers from day to day.
6. It is a hopeful life. “Thine eyes shall see the King in His beauty.” There is a blessed beginning of the fulfilment of this promise now (Joh_14:21-23; H. E. I. 974, 975). “They shall behold the land that is very far off.” To Christ’s friends things to come are revealed by the Holy Ghost. They see Jesus, already crowned with glory and honour, and fairer than the sons of men. Like the patriarchs, they see the city which hath foundations, whose builder and maker is God. Like Moses, they gaze the landscape over and gird their loins; they take courage and press on (H. E. I. 2771–2779).
Such a life leads to a blessed death. The two go together. We cannot have the one without the other. Balaam thought he could, but it was in vain. Such a life prepares for a happy meeting with the Lord, if He should come while we are still present on the earth (Mat_24:46).—John Milne: Gatherings from a Ministry, pp. 325–331.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn v16
Isaiah
THE FORTRESS OF THE FAITHFUL
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Isa 33:16.
This glowing promise becomes even more striking if we mark its connection with the solemn question in the previous context. ‘Who among us shall dwell with the devouring fire?’ is the prophet’s question; ‘who among us shall dwell with everlasting burnings?’ That question really means, Who is capable ‘of communion with God’? The prophet sketches the outline of the character in the subsequent verses, and then recurring to his metaphor of a habitation, and yet with a most lovely and significant modification, he says, ‘he’-the man that he has been sketching-’shall dwell,’ not ‘with the everlasting burnings,’ but ‘on high; his place of defence shall be the munitions of rocks,’ like some little hill, fort, or city, perched upon a mountain, and having within it ample provision and an unfailing spring of water. ‘His bread shall, be given him, his water shall be sure.’ To dwell with ‘the devouring fire’ is to ‘dwell on high,’ to be safe and satisfied. So then, whilst the words before us have, of course, direct and immediate reference to the Assyrian invasion, and promise, in a literal sense, security and exemption from its evils to the righteous in Israel, they widen and deepen into a picturesque, but not less real, statement of what comes into the religious life, by communion with God. There are three things: elevation, security, satisfaction.
‘He shall dwell on high.’
In the East, and in all unsettled countries, you will find that the sites of the cities are on the hilltops, for a very plain reason, and that is the fact that underlies the prophet’s representation. To hold fellowship with God, to live in union with Him, to have His thoughts for my thoughts, and His love wrapping my heart, and His will enshrined in my will; to carry Him about with me into all the pettinesses of daily life, and, amidst the whirlpool of duties and changing circumstances, to sit in the centre, as it were the eye of the whirlpool where there is a dead calm, that lifts a man on high. Communion with God secures elevation of spirit, raising us clean above the flat that lies beneath. There are many ways by which men seek for lofty thoughts, and a general elevation above the carking cares and multiplied minutenesses of this poor, mortal, transient life; but while books and great thoughts, and the converse of the wise, and art, and music, and all these other elevating influences have a real place and a blessed efficiency in ennobling life, there is not one of them, nor all of them put together, that will give to the human spirit that strange and beautiful elevation above the world and the flesh and the devil, which simple communion with God will give. I have seen many a poor man who knew nothing about the lofty visions that shape and lift humanity, who had no side of him responsive to aesthetics or art or music, who was no thinker, no student, who never had spoken to anybody above the rank of a poor labouring man, and to whom all the wisdom of the nations was a closed chamber, who yet in his life, ay! and on his face, bore marks of a spirit elevated into a serene region where there was no tumult, and where nothing unclean or vicious could live. A few of the select spirits of the race may painfully climb on high by thought and effort. Get God into your hearts, and it will be like filling the round of a silken balloon with light air; you will soar instead of climbing, and ‘dwell on high.’ When you are up there, the things below that look largest will dwindle and ‘show,’ as Shakespeare has it, ‘scarce so gross as beetles,’ looked at from the height, and the noises will sink to a scarcely audible murmur, and you will be able to see the lie of the country, and, as it says in the context, ‘your eyes shall behold the land that is very far off.’ Yes! the hilltop is the place for wide views, and for understanding the course of the serpentine river, and it is the place to discover how small are the mightiest things at the foot, and how little a way towards the sun the noises of human praise or censure can ever travel. ‘He shall dwell on high,’ and he will see a long way off, and understand the relative magnitude of things, and the strife of tongues will have ceased for him.
And more than that is implied in the promise. If we dwell on high, we shall come down with all the more force on what lies below. There is no greater caricature and misconception of Christianity than that which talks as if the spirit that lived in daily communion with God, high above the world, was remote from the world. Why, how do they make electricity nowadays? By the fall of water from a height, and the higher the level from which it descends, the mightier the force which it generates in the descent. So nobody will tell on the world like the man who lives above it. The height from which a weight rushes down measures the force of its dint where it falls, and of the energy with which it comes. ‘He shall dwell on high’; and only the man that stands above the world is able to influence it.
Again, here is another blessing of the Christian life, put in a picturesque form: ‘His defence shall be munitions of rocks.’ That is a promise of security from assailants, which in its essence is true always, though its truth may seem doubtful to the superficial estimate of sense. The experience of the South African war showed how impregnable ‘the munitions of rocks’ were. The Boers lay safe behind them, and our soldiers might fire lyddite at them all day and never touch them. So, the man who lives in communion with God has between him and all evil the Rock of Ages, and he lies at the back of it, quiet and safe, whatever foe may rage on the other side of it.
Now, of course, the prophet meant to tell his countrymen that, in the theocracy of which they were parts, righteousness and nothing else was the national security, and if a man or a nation lived in communion with God, it bore a charmed life. That is a great deal more true, in regard to externals, in the miraculous ‘dispensation,’ as it is called, of the Old Testament than it is now, and we are not to take over these promises in their gross literal form into the Christian era, as if they were unconditional and absolutely to be fulfilled. But at the same time, if you reflect how many of our troubles do come to us mainly because we break our communion with God, I think we shall see that this old word has still an application to our daily lives and outward circumstances. Deduct from any man’s life all the discomfort and trouble and calamity which have come down upon him because he was not in touch with God, and there will not be very much left. Yet there will be some, and the deepest and sorest of all our sorrows are not to be interpreted as occasioned by defects in our dwelling in God. Then has my text no application to them? Yes, because what still remains of earthly cares and sorrows and evils would, in communion with God, change its character. The rind is the same; but all the interior contents have been, as children will do with a fruit, scooped out, and another kind of thing has been put inside, so that though the outward appearance is the same, what is at the heart of it is utterly different. It is no longer some coarse, palate-biting, common vegetable, but a sweet confection, made by God’s own hands, and put into the gourd, which has been hollowed out and emptied of its evil. That is, perhaps, a very violent figure, but take a plain case as illustration. Suppose two men, each of them going to his wife’s funeral. The two hearses pass inside the cemetery gates, one after the other. Outwardly the two afflictions are the same, but the one man says, ‘The Lord gave and the Lord hath taken away’; the other man says, ‘They have taken away my gods, and what shall I do more?’ Are the two things the same? ‘He shall dwell on high, his place of defence shall be the munitions of rocks,’ and if we do hide ourselves in the cleft, then no evil shall befall us, nor any plague come nigh our dwelling.
But there is another truth contained in this great promise, viz., that in regard to all the real evils which beset men, and these are all summed up in the one, the temptation to do wrong, their arrows will be blunted, and their force be broken, if we keep our minds in touch with God through humble communion and lowly obedience. Dear brethren, the way by which we can conquer temptations around, and silence inclinations within which riotously seek to yield to the temptations is, I believe, far more by cultivating a consciousness of communion with God, than by specific efforts directed to the overcoming of a given and particular temptation. Keep inside the fortress, and no bullet will come near you. Array yourselves in the most elaborate precautions and step out from its shadow, and every bullet will strike and wound. Let me keep up my fellowship with God, and I may laugh at temptation. Security depends on continual communion with God by faith, love, aspiration, and obedience.
Now, I need not say more than a word about the last element in these promises, the satisfaction of desires. ‘His bread shall be given him, and his water shall be sure.’ In ancient warfare sieges were usually blockades; and strong fortresses were reduced by famine much more frequently than by assault. Mafeking and Ladysmith and Port Arthur were in most danger from that cause. The promise here assures us that we shall have all supplies in our abode, if God is our abode. Wherever he who dwells in God goes, he carries with him his provisions, and he does not need elaborate arrangements of pipes or reservoirs, because there is a fountain in the courtyard that the enemy cannot get at. They may stop the springs throughout the land, they may cut off all water supplies, so that ‘there shall be no fruit in the vine, and the labour of the olive shall fail,’ but they cannot touch the fountain. ‘His water shall be sure,’ and he can say, ‘In the days of famine I shall be satisfied.’
God is and gives all that we need for sustenance, for growth, for refreshment, for satisfaction of our desires. Keep near Him, and you will find in the heart of the devouring fire a shelter, and you will have all that you want for life here. My text will be true about us, in the measure in which we do thus dwell, and if we thus dwell here, and so dwell on high, with the munitions of rocks for our fortress, and ‘the bread of God that came down from heaven’ for our food, and the water of life for our refreshment, then, when there is no longer any need of places for defence, the other saying will be true, ‘They shall hunger no more, neither thirst any more, for the Lamb which is in the midst of the throne shall feed them . . . and shall lead them to living fountains of waters, and God, the Lord, shall wipe away all tears from their eyes.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv15, 17He who walks
He who walks
Here walking refers to living. AT: "He who lives" (See: Idiom)
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who despises the gain of oppression
The noun phrase "the gain of oppression" can be expressed as a verb phrase. AT: "who hates the riches that come from harming other people" (See: Abstract Nouns)
shuts his eyes from looking on evil
Here "looking on" refers to approving of something. AT: "who do not approve of doing evil" (See: Idiom)
this is the man who will dwell on the heights, his place of defense will be the fortress among the cliffs
This speaks of the man being safe as if he lived in a home on a high hill. These two phrase are parallel and the second phrase describes the place where the man lives. AT: "he will be safe, like a man who home is built on a high hill, in a rocky place that is easy to defend" (See: Metaphor and Parallelism)
the heights
This refers to a high hill or mountainside. AT: "the high hill" or "the mountainside" (See: Metonymy)
the fortress among the cliffs
This speaks of rocky areas that are easy to defend as if they were actually fortresses. AT: "the large piles of rocks" (See: Metaphor)
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv16–17 Meaning, that God will be a sure defense to…
Meaning, that God will be a sure defense to all them that live according to his word.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–17 Isa 33:15 He that walketh righteously, and speaketh uprightly;…
Isa 33:15 He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil;
Ver. 15. He that walketh righteously,] q.d., Though you cannot, yet there are those that can, viz., "those that are in Christ Jesus, who walk not after the flesh, but after the Spirit." Surely to such there is "no one condemnation." {Rom 8:1} Christ standeth as a screen between the wrath of God and his elect, for whose sake also this paschal lamb was once for all roasted in the fire of his Father’s indignation, whereby they are not only "delivered from the wrath to come," {1Th 1:10} but also have "boldness and access with confidence by the faith of him." {Eph 3:12; Eph 2:18}
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He that walketh righteously.] Through whose whole life righteousness runneth as the woof doth through the web, as the blood doth through the veins, &c.
And speaketh uprightly.] Heb., Evennesses. Non blasphema, impudica, fescennina; not the language of hell, but of Canaan. See Jas 3:2.
That despiseth the gain of oppressions.] The Mammon of iniquity; wealth gotten by force or fraud. A public person especially, as he should have nothing to lose, so he should have nothing to get; he should be above all price or sale. Nec prece nec precio, Neither by prayer nor request, should be his motto.
That shaketh his hands from holding of bribes.] He doth not only not do wrong, but not receive a gift, whereby he may be engaged or inclined to do it.
That stoppeth his ears from hearing of blood.] He not only does not shed it, but refuseth to hear any communing about such a business.
That shutteth his eyes from seeing of evil.] Lest his heart should thereby be betrayed, for vitiis nobis in animum per oculos est via, could a heathen {a} say. By the eyes evil getteth into the heart; by looking cometh lusting; and millions die of the wound in the eye.
{a} Quintil., Declam.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv15–17 He that walketh righteously; who is just in all…
He that walketh righteously; who is just in all his dealings with men, of which the following clauses explain it: which is not spoken exclusively, as if piety towards God were not as necessary as righteousness towards men; but comprehensively, this being one evidence and a constant companion of piety.
Speaketh uprightly; who speaks truly and sincerely, what he really intends.
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That despiseth; that refuseth it, not for politic reasons, as men sometimes may do, but from a contempt and abhorrency of injustice.
From holding; or, from taking or receiving; as this verb signifies, Pro 4:4; 5:5; 28:17. That will not receive, much less retain, bribes.
That stoppeth his ears from hearing of blood; who will not hearken or assent to any counsels or courses tending to shed innocent blood.
And shutteth his eyes from seeing evil; that abhorreth the very sight of sill committed by others, and guardeth his eyes from beholding occasions of sin; of which see on Job 31:1.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv15–17 He that walketh righteously,.... These are the words of…
He that walketh righteously,.... These are the words of the prophet, in answer to those of the hypocrites. So the Targum,
"the prophet said, the righteous shall dwell in it;''
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not in the devouring fire and everlasting burnings, but in Zion, in Jerusalem, on high, in the munition of rocks, safe from those burnings; for these words are to be connected not with the preceding, but with the following verse Isa 33:16, "thus, he that walketh righteously", &c. "he shall dwell on high", &c.; and such an one is he that walks by faith on Christ as his righteousness; that walks after the Spirit, and not after the flesh; that walks uprightly, according to the rule of the Gospel, and as becomes it; that walks in the ways of judgment and righteousness, in which Christ leads his people, and lives soberly, righteously, and godly:
and speaketh uprightly; or "uprightnesses" (b); upright things, what is in his heart, what is agreeable to the word of God, the standard of truth; who makes mention continually of the righteousness of Christ, and that only as his justifying one: and whose tongue talks of judgment, just and righteous things, and not what is corrupt, profane, impure, and impious:
he that despiseth the gain of oppressions; that which is got by oppression and rapine; the mammon of iniquity, as the Targum calls it; but reckons the gain of wisdom, and of godliness, exceeding preferable to it:
that shaketh his hand from holding of bribes; that will not receive any, but when they are put into his hands shakes them out, and will not retain them; expressing his abhorrence of such practices, and declaring that he is not to be influenced by such methods from speaking truth, and doing justice:
that stoppeth his ears from hearing of blood; or "bloods" (c); from hearing those that shed innocent blood, as the Targum; who will not hearken to any solicitations to shed blood; will not converse with men about it, or enter into schemes in order to it, much less join them in shedding it:
and shutteth his eyes from seeing evil; done by others; he abhors it in himself, and dislikes it in others; turns his eyes from beholding it, so far from taking pleasure in it, and in those that do it: all this is opposed to the hypocrisy, impiety, profaneness, rapine, bribery, murders, and wickedness of the church of Rome; see Rev 9:21.
(b) "qui loquitur recta", Piscator; "loquens recta", Cocceius; "loquens aequitates", Montanus. (c) "ab audiendo sanquines", Montanus; "ne audiat sanquines", Cocceius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv15–17 He - Who is just in all his dealings.…
He - Who is just in all his dealings. From hearing - Who will not hearken to any counsels, tending to shed innocent blood. From seeing - That abhors the very sight of sin committed by others, and guards his eyes from beholding occasions of sin.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v15 Verse 15. That stoppeth his ears from hearing of…
Verse 15. That stoppeth his ears from hearing of blood - "Who stoppeth his ears to the proposal of bloodshed"] A MS. reads בדמים bedamim, "in blood."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv15, 17 Isa 33:15-16. He that walketh righteously — He who,…
Isa 33:15-16. He that walketh righteously — He who, being first made righteous by the justification of his person, and the renovation of his nature, (see on Gen 15:6, and Psa 32:1-2,) afterward practises righteousness in all its branches: (1Jn 3:7-8,) and particularly in all his dealings with men, of which the following clauses explain it; and speaketh uprightly — Hebrew, מישׁרים, uprightnesses, who speaks what is true and right, and with an holiest intention. Who does not think one thing and speak another, but whose word is to him as sacred as his oath; that despiseth the gain of oppressions — Who is so far from coveting gain unjustly gotten, that he despises it; thinks it a mean and sordid, as well as a wicked thing, to enrich himself by any injustice done to, or hardship put upon, his neighbour; that shaketh his hands from holding of bribes — Or, from taking, or receiving them, as תמךְis often rendered; who will not receive, much less will retain bribes; that stoppeth his ears, &c. — Who will not assent, or even hearken, to any counsels or practices tending to shed innocent blood; or to any kind of cruelty toward any one; or to any suggestions inciting him to revenge; and shutteth his eyes from seeing evil — That abhors the very sight of sin committed by others, and who himself watches against the occasions of it. Those that would preserve the purity of their souls, must keep a strict guard on the senses of their bodies; stop their ears to temptations, and turn away their eyes from beholding vanity. He shall dwell on high — Out of the reach of danger; his place of defence — the munitions of rocks — The divine power will keep him safe, as though he were in a tower, strong and impregnable, fortified by nature as well as art. God, the Rock of ages, will be his place of defence. Bread shall be given him, &c. — God will furnish him with all things needful. They that fear the Lord shall not want any thing that is good for them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15–17 He that walketh righteously - In this and the…
He that walketh righteously - In this and the following verses the prophet presents, in contrast, the confidence and the security of the righteous. He first, in this verse, describes the characteristics of the righteous, and in the following verses their confidence in God, and their security and safety. The first characteristic of the righteous man is that he walks righteously; that is, he lives righteously; he does right.
And speaketh uprightly - The second characteristic - his words are well-ordered. lie is not false, perfidious, slanderous, or obscene in his words. If a private individual, his words are simple, honest, and true; if a magistrate, his decisions are according to justice.
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He that despiseth the gain of oppressions - Margin, ‘Deceits’. The third characteristic - he abhors the gain that is the result of imposition, false dealing, and false weights. Or if it mean oppressions, as the word usually does, then the sense is, that he does not oppress the poor, or take advantage of their needy condition, or affix exorbitant prices, or extort payment in a manner that is harsh and cruel.
That shaketh his hands from holding of bribes - The fourth characteristic - this relates particularly to magistrates. They adjudge causes according to justice, and do not allow their judgment to be swayed by the prospect of reward.
That stoppeth his ears from hearing of blood - This is the fifth characteristic. It means, evidently, he who does not listen to a proposal to shed blood, or to any scheme of violence, and robbery, and murder (see the note at Isa 1:15).
And shutteth his eyes from seeing evil - He does not desire to see it; he is not found in the places where it is committed. A righteous man should not only have no part in evil, but he will keep himself if possible from being a witness of it. A man who sees all the evil that is going forward; that is present in every brawl and contention, is usually a man who has a fondness for such scenes, and who may be expected to take part in them. It is a remarkable fact that very few of the Society of Friends are ever seen in courts of justice as witnesses. The reason is, that they have no fondness for seeing the strifes and contentions of people, and are not found in those places where evil is usually committed. This is the sixth characteristic of the righteous man; and the sum of the whole is, that he keeps himself from all forms of iniquity.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15–17 Blood. Avoiding revenge, and punishing the guilty, without respect…
Blood. Avoiding revenge, and punishing the guilty, without respect to persons. Such was Ezechias, and therefore his enemies could not hurt him.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv15–17 In contrast to the trembling "sinners in Zion" (Isa…
In contrast to the trembling "sinners in Zion" (Isa 33:14), the righteous shall be secure amid all judgments; they are described according to the Old Testament standpoint of righteousness (Psa 15:2; Psa 24:4).
stoppeth . . . ears . . . eyes--"Rejoiceth not in iniquity" (Co1 13:6; contrast Isa 29:20; Psa 10:3; Rom 1:32). The senses are avenues for the entrance of sin (Psa 119:37).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v17 17. The good king, Hezekiah, hitherto so depressed by…
17. The good king, Hezekiah, hitherto so depressed by apparently inevitable destruction before him, puts on an aspect humble, yet cheerful and gladsome, and thine eyes — all eyes in Jerusalem — shall see him thus elevated to grander faith through Jehovah’s victory wrought for him and the people.
The land that is very far off — Possibly a typical view, this, of the future oppressed Messiah’s victory and of the glorious land of promise yet to be seen extended over all lands, all cleared of enemies, and the sovereignty of Messiah remaining undisputed.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15–17 15, 16. A triumphant answer to the fearful self-questionings…
15, 16. A triumphant answer to the fearful self-questionings of the ungodly. The passage closely resembles Psa_15:2 ff; Psa_24:4 f. First the character of the true citizen of God’s Kingdom is expressed in general terms, and then the details are given in which the character is revealed.
that shaketh his hands] The metaphor is a very suggestive one, the verb being the same as that used in Isa_33:9 of the trees shaking off their leaves. All these phrases, indeed, denote the keenest abhorrence of evil.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv15, 17 (15, 16) He that walketh righteously . . .—The…
(15, 16) He that walketh righteously . . .—The answer to the question shows that the words point not to endless punishments, but to the infinite holiness of God. The man who is true and just in all his dealings can dwell in closest fellowship with that holiness which is to others as a consuming fire. To him it is a protection and defence, a “rock fortress,” in which he can dwell securely, where he will find all that he needs for the sustenance of soul and body, the bread and the water of life. The picture of the righteous man is in part an echo, probably a conscious echo, of Psalms 15, 24
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv15–17 He that walketh righteously, etc. The prophet answers the…
He that walketh righteously, etc. The prophet answers the question which he has supposed to be asked. None can endure the revelation of the presence of God but the holy and the upright that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully". (Psa_24:4; comp. Psa_15:2-5) Uprightness is then explained as consisting in six things mainly
(1) Just conduct;
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(2) righteous speech;
(3) hatred of oppression;
(4) rejection of bribes;
(5) closing the ear against murderous suggestions;
(6) closing the eye against sinful sights.
We may compare with this summa, y those of the Psalms above quoted. No enumeration is complete, or intended to be complete. Isaiah"s has special reference to the favorite sins of the time injustice, (Isa_3:15 Isa_5:23) oppression, (Isa_1:17, 23 3:12, 14 5:7; etc.) the receiving of bribes, (Isa_1:23 Hos_4:18 Mic_3:11) and bloodshed. (Isa_1:15, 21 59:3)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv15–17 He that walketh righteously
Isa_33:15-16
He that walketh righteously
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The citizens of Gods kingdom
I.
THE CHARACTER of the true citizens of Gods kingdom is expressed in general terms. Walketh righteously; speaketh uprightly.
II. The DETAILS are given in which the character is revealed. Despiseth the gain, &c. (Prof J. Skinner, D. D.)
The good man
I. THE GOOD MANS CHARACTER, which he preserves even in times of common iniquity.
II. THE GOOD MANS COMFORT, which he may preserve even in times of common calamity (Isa_33:16). (M. Henry.)
The rocky fortress and its inhabitant
We are going to look at the favoured people.
I. Let us NOTE THEIR CHARACTER. They are described in part in the words of our text, but I am obliged to go a little farther afield for one essential part of their character.
1. The true people of God who in the time of danger will be preserved are a people who display a humble, patient, present faith in God. They reveal their character in Isa_33:2, when they pray, O Lord, be gracious unto us; we have waited for Thee, &c. They are a praying people, who make their appeal to God under a sense of need: they are not fatalists, neither are they self-sufficient. They beseech the Lord to bless them not according to their own merit, but according to His grace. They are not a people who think that God will be gracious necessarily, for they are found crying to Him in earnest prayer. They are a trustful people. Furthermore, they are a waiting people: We have waited for Thee. If the Lord does not seem to hear their prayer at once, they nevertheless expect that He will do so. They are a people who have a present faith, which they exercise every day, saying, Be Thou their arm every morning! Every step they are depending, every morning they are looking up to the hills whence cometh their help. The description in our actual text is the portrait of their outer life; but a living faith is the secret basis and foundation of it all.
2. This being understood, our text gives a description of these people, setting out their various features.
(1) It first describes their feet, or how they walk: He that walketh righteously. When a man believes, his faith affects every part of him; it operate-s upon-his actions, thoughts, wishes, and designs; and it affects both his private and public life. One of the first evidences of a true belief in God is that a man walks righteously. He tries to act rightly towards his God and towards his fellow-men. The rule of right is the rule for him; not policy, nor the hope of gain, nor the desire to please, much less the lust of the flesh and the pride of life.
(2) The next feature that is described is his tongue--he speaketh uprightly. A man whose words are arrogant and boastful, cruel and slanderous, unreliable and deceptive, unchaste and impure, is no child of God. The grace of God very speedily sweetens a mans tongue. The doctor says, Put out your tongue, and he judges the symptoms of health or disease thereby; assuredly there is no better test of the inward character than the condition of the tongue. Out of thine own mouth will I judge thee is a fair decision.
(3) The next feature is the heart--he that despiseth the gain of oppressions. Not only does he not oppress any man, nor wish to gain anything by extortion; but he thinks such gain as might be made in that fashion to be utterly contemptible--he despises it. It little matters what our outward life may be, or even what our speech may be, if our heart is not affected by our religion. If grace only lies skin deep in thee, it has only saved thy skin, but not thy soul. Until grace touches the mainspring, it has done nothing to purpose: the heart must despise evil, as well as the lips denounce it. Until the well-head is sweetened, the streams are foul. Not only must I do right, but love right; not only must I avoid wrong, but hate wrong.
(4) The portrait does not omit the hands--those prominent actors both for good and evil. In Isaiahs day bribery was connected with every government office high and low; but the good man shaketh his hands from holding of bribes. If money was slipped into his hand before he was aware of it, he shook it off with indignation.
(5) Now comes the ear--that stoppeth his ears from hearing of blood. Men who delighted in war in olden time were apt to regale one another with their cruel deeds--whom they slew, and how they slew them. In Hezekiahs times, I warrant, tales were told blood-red with horror that would have made our ears to tingle, and these were greedily listened to by those of a coarse spirit; but the good man in Jerusalem would not hear them. Now it is not the hearing of blood alone that you and I must avoid, but the hearing of anything that is tainted, prurient, sceptical, depraving. The Christian wisely shuts the gate, lets down the portcullis, and pulls up the drawbridge, so that no filthy communication may come in by Ear-gate. The same sacred prudence prevents our reading books which are corrupt, or false. The righteous man knows that an ill tale cannot injure him if he never hears it, and therefore he denies his curiosity that he may preserve his memory undefiled. He is deaf to news about which a good man would be dumb. He has the blood upon his ear, to signify that his Lord has bought him with a price in that member, as well as in every other; yea, his ear is bored to the doorpost of truth, that he may hear it, and it only, with full intent of heart.
(6) The picture is complete when the eyes are mentioned--he shutteth his eyes from seeing evil. He cannot help seeing it as he goes along his pilgrimage through life; but he seeks not such a sight, and as much as he can he avoids it. Shortly, the text means just this, that a true believer is a man who has himself well in hand, having mastery over his whole manhood. He has a bit in the mouth of all the steeds which draw the chariot of life, and he holds them under due control. The true Christian is a man who keeps himself clear of the common sins of the age, the popular vices which flourish uncondemned. The sins mentioned in the text were those current in Jerusalem. The child of God was out of the fashion.
II. We OBSERVE THEIR SECURITY.
1. As it is pictorially described. The times are those of war: the battle rages in the plain, but he shall dwell on high; aloft upon the craggy rocks shall be his citadel. In times of invasion men resorted to the highest mountains and rocks, that there they might be sheltered among the lofty fastnesses. While others flee, this man shall dwell at ease, in permanent peace; and that dwelling shall be on the heights, far beyond the reach of the invader. Is not this glorious? The bands of robbers ravage all around, but they cannot plunder him; he looks down upon them, and defies their power. A believer dwells on the heights, his life is hid with Christ in God, he cannot be reached by the darts of the adversary. Yet, saith one, though he dwell on high, the enemy may reach him by scaling ladders, or by some other means of assault. By no means shall they smite him, for he shall have a place of defence. Yet, crieth one, these walls may be dashed down, or may fall into decay. Not so, for his place of defence shall be the munitions of rocks. Immutable strength shall gird him around both by day and by night for ever and ever. Yet, saith one, the enemy may starve a man out of his citadel: rock cities have been captured at last because the inhabitants have been pinched with hunger. But this also is provided for--His bread shall be given him. As the Lords chosen cannot be driven out, so they shall not be starved out; Ah, well, saith one, but even if bread could be conveyed into the fortress, yet these elevated positions cannot be readily supplied with water, and by thirst they may be forced to yield. The promise has thought of that also, for it is written, his waters shall be sure. It is a poetical description, but it is true in every jot and tittle, and so I ask you to accompany me while--
2. We consider this thing as it may be actually experienced. The man who believes in the Lord Jesus Christ, and lives as a Christian should live, dwells on the heights. His mind is lifted up above the common cares, and worries, and vexations of life. You have also found that you have had a place of defence in time of trouble. Though often assailed you have never been really injured. The poetic utterance, Thy bread shall be given thee, is also literally true. You may frequently reach the end of your provision, but you can never exhaust your Provider. The meal may come by handfuls, and the oil may only drip out drop by drop, but what matters? His bread shall be given him, refers also to heavenly bread. As for the waters, the living waters of grace and of the Holy Spirit, these shall always flow: in summer and winter shall the still waters be found at your side; yea, they shall be within you, a well of water springing up unto everlasting life.
III. SEEK THEIR FELICITY.
1. Shall I need to say, Do not try to obtain it by hypocrisy? Since they are so happy whom God favours, do not think that by getting your name into their church-book you will necessarily be favoured too.
2. Do not hope to win the bliss of the righteous by self-righteousness. (C. H.Spurgeon.)
Shutteth his eyes from seeing evil--
Shutting the eyes to evil
And shutteth his eyes from seeing evil--a wonderful expression in the original: so shutting his eyes as not even to wink, that is, not to open the lids for one transient moment that he may see where evil is, or know what evil is like, or what evil is doing, but shuts his eyes fast, and will not look at the devils image: he shall be calm in the storm. (J. Parker, D. D.)
Bad literature
1. It is not essential that a man should know all things; some knowledge is hurtful.
2. Thought moulds character: As a man thinketh, so is he.
3. The press should enlarge upon helpful knowledge, and give the least space to reports of depravity.
4. Hope, faith, visions of beauty and of virtue, are powerful educators. (Homiletic Review.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv15–17 Isa_33:15-17. He that walketh righteously, &c.
A BLESSED LIFE
Isa_33:15-17. He that walketh righteously, &c.
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This is a gleam of bright sunshine after a heavy storm. It describes a truly happy, holy life, such as we may all attain, and may all well desire to be ours.
1. It is a gracious life. This is not specially mentioned here. We have only what is outward and visible described. But this always implies an inward hidden life. When we see such a great, green, spreading, fruitful tree of righteousness as this, we may always assuredly conclude that, deep in the heart out of sight, there must be a great, strong, living Lebanon-root of faith and love (Tit_2:12). This is the secret or source of all that follows (H. E. I. 2840, 2841, 4092–4095).
2. It is an upright life. “He that walketh righteously.” A man’s “walk” is his whole conduct in all the positions and relations in which he stands. All that this man does is conformed to the law of God and the example of Christ (Luk_1:6). “He speaketh uprightly.” Most important (Jas_3:2; Jas_1:26; P. D. 3384, 3394). “He despiseth the gain of oppressions.” He will not take advantage of his neighbour’s distress; will not be hard upon him when his back is at the wall; will not abuse his ignorance or simplicity by charging more than a commodity is worth. “He shaketh his hands from holding of bribes.” He abhors such temptations. Judas, from an awakened conscience, horror-struck at what he had done, cast the blood-money which he had received on the ground; but this man, from a clear, enlightened conscience, at peace with God, casts from him all that would offend the Lord. “He stoppeth his ears from hearing of blood.” There is a killing of character by slander and insinuation, but he will have none of it (P. D. 3108). “He shutteth his eyes from seeing evil.” He is like God; he cannot look upon sin. He hates it; can find no amusement in it; knows its tendency and its fearful end. Through the unguarded eye comes ruin (Jos_7:21; 2Sa_11:2). Pictures and descriptions of evil often destroy. Have we not here a beautiful, noble character? and yet this is what believing in Christ and walking in His footsteps will always produce. But there must be the root, Christ dwelling in the heart by faith, else the outward life, however fair and seemly, will be only a make-believe, a wretched caricature, that will break down in the time of trial, and be rejected in the day of the Lord.
3. It is a heavenly life. “He shall dwell on high.” His heart is set on things above (Eph_2:5-6; Col_3:1-3; Php_3:20). He has already come to Zion, the city of the living God, the heavenly Jerusalem: he really dwells on high (H. E. I. 2766–2779).
4. It is a safe life. His real all is above, beyond the reach of chance and change. He is still beset by foes, but he is safe. “His place of defence is the munitions of rocks” (Psa_18:2-3, &c.)
5. It is a well-supplied life. “His bread shall be given him, his water shall be sure” (Psa_34:10). But man needs more than bread to eat and raiment to put on; like the Master, the servant has meat to eat of which the world knows not (Psa_4:6-7; Psa_53:5-6). He has growing light, increasing life, fuller assurance, and fresh Ebenezers from day to day.
6. It is a hopeful life. “Thine eyes shall see the King in His beauty.” There is a blessed beginning of the fulfilment of this promise now (Joh_14:21-23; H. E. I. 974, 975). “They shall behold the land that is very far off.” To Christ’s friends things to come are revealed by the Holy Ghost. They see Jesus, already crowned with glory and honour, and fairer than the sons of men. Like the patriarchs, they see the city which hath foundations, whose builder and maker is God. Like Moses, they gaze the landscape over and gird their loins; they take courage and press on (H. E. I. 2771–2779).
Such a life leads to a blessed death. The two go together. We cannot have the one without the other. Balaam thought he could, but it was in vain. Such a life prepares for a happy meeting with the Lord, if He should come while we are still present on the earth (Mat_24:46).—John Milne: Gatherings from a Ministry, pp. 325–331.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v16
Isaiah
THE FORTRESS OF THE FAITHFUL
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Isa 33:16.
This glowing promise becomes even more striking if we mark its connection with the solemn question in the previous context. ‘Who among us shall dwell with the devouring fire?’ is the prophet’s question; ‘who among us shall dwell with everlasting burnings?’ That question really means, Who is capable ‘of communion with God’? The prophet sketches the outline of the character in the subsequent verses, and then recurring to his metaphor of a habitation, and yet with a most lovely and significant modification, he says, ‘he’-the man that he has been sketching-’shall dwell,’ not ‘with the everlasting burnings,’ but ‘on high; his place of defence shall be the munitions of rocks,’ like some little hill, fort, or city, perched upon a mountain, and having within it ample provision and an unfailing spring of water. ‘His bread shall, be given him, his water shall be sure.’ To dwell with ‘the devouring fire’ is to ‘dwell on high,’ to be safe and satisfied. So then, whilst the words before us have, of course, direct and immediate reference to the Assyrian invasion, and promise, in a literal sense, security and exemption from its evils to the righteous in Israel, they widen and deepen into a picturesque, but not less real, statement of what comes into the religious life, by communion with God. There are three things: elevation, security, satisfaction.
‘He shall dwell on high.’
In the East, and in all unsettled countries, you will find that the sites of the cities are on the hilltops, for a very plain reason, and that is the fact that underlies the prophet’s representation. To hold fellowship with God, to live in union with Him, to have His thoughts for my thoughts, and His love wrapping my heart, and His will enshrined in my will; to carry Him about with me into all the pettinesses of daily life, and, amidst the whirlpool of duties and changing circumstances, to sit in the centre, as it were the eye of the whirlpool where there is a dead calm, that lifts a man on high. Communion with God secures elevation of spirit, raising us clean above the flat that lies beneath. There are many ways by which men seek for lofty thoughts, and a general elevation above the carking cares and multiplied minutenesses of this poor, mortal, transient life; but while books and great thoughts, and the converse of the wise, and art, and music, and all these other elevating influences have a real place and a blessed efficiency in ennobling life, there is not one of them, nor all of them put together, that will give to the human spirit that strange and beautiful elevation above the world and the flesh and the devil, which simple communion with God will give. I have seen many a poor man who knew nothing about the lofty visions that shape and lift humanity, who had no side of him responsive to aesthetics or art or music, who was no thinker, no student, who never had spoken to anybody above the rank of a poor labouring man, and to whom all the wisdom of the nations was a closed chamber, who yet in his life, ay! and on his face, bore marks of a spirit elevated into a serene region where there was no tumult, and where nothing unclean or vicious could live. A few of the select spirits of the race may painfully climb on high by thought and effort. Get God into your hearts, and it will be like filling the round of a silken balloon with light air; you will soar instead of climbing, and ‘dwell on high.’ When you are up there, the things below that look largest will dwindle and ‘show,’ as Shakespeare has it, ‘scarce so gross as beetles,’ looked at from the height, and the noises will sink to a scarcely audible murmur, and you will be able to see the lie of the country, and, as it says in the context, ‘your eyes shall behold the land that is very far off.’ Yes! the hilltop is the place for wide views, and for understanding the course of the serpentine river, and it is the place to discover how small are the mightiest things at the foot, and how little a way towards the sun the noises of human praise or censure can ever travel. ‘He shall dwell on high,’ and he will see a long way off, and understand the relative magnitude of things, and the strife of tongues will have ceased for him.
And more than that is implied in the promise. If we dwell on high, we shall come down with all the more force on what lies below. There is no greater caricature and misconception of Christianity than that which talks as if the spirit that lived in daily communion with God, high above the world, was remote from the world. Why, how do they make electricity nowadays? By the fall of water from a height, and the higher the level from which it descends, the mightier the force which it generates in the descent. So nobody will tell on the world like the man who lives above it. The height from which a weight rushes down measures the force of its dint where it falls, and of the energy with which it comes. ‘He shall dwell on high’; and only the man that stands above the world is able to influence it.
Again, here is another blessing of the Christian life, put in a picturesque form: ‘His defence shall be munitions of rocks.’ That is a promise of security from assailants, which in its essence is true always, though its truth may seem doubtful to the superficial estimate of sense. The experience of the South African war showed how impregnable ‘the munitions of rocks’ were. The Boers lay safe behind them, and our soldiers might fire lyddite at them all day and never touch them. So, the man who lives in communion with God has between him and all evil the Rock of Ages, and he lies at the back of it, quiet and safe, whatever foe may rage on the other side of it.
Now, of course, the prophet meant to tell his countrymen that, in the theocracy of which they were parts, righteousness and nothing else was the national security, and if a man or a nation lived in communion with God, it bore a charmed life. That is a great deal more true, in regard to externals, in the miraculous ‘dispensation,’ as it is called, of the Old Testament than it is now, and we are not to take over these promises in their gross literal form into the Christian era, as if they were unconditional and absolutely to be fulfilled. But at the same time, if you reflect how many of our troubles do come to us mainly because we break our communion with God, I think we shall see that this old word has still an application to our daily lives and outward circumstances. Deduct from any man’s life all the discomfort and trouble and calamity which have come down upon him because he was not in touch with God, and there will not be very much left. Yet there will be some, and the deepest and sorest of all our sorrows are not to be interpreted as occasioned by defects in our dwelling in God. Then has my text no application to them? Yes, because what still remains of earthly cares and sorrows and evils would, in communion with God, change its character. The rind is the same; but all the interior contents have been, as children will do with a fruit, scooped out, and another kind of thing has been put inside, so that though the outward appearance is the same, what is at the heart of it is utterly different. It is no longer some coarse, palate-biting, common vegetable, but a sweet confection, made by God’s own hands, and put into the gourd, which has been hollowed out and emptied of its evil. That is, perhaps, a very violent figure, but take a plain case as illustration. Suppose two men, each of them going to his wife’s funeral. The two hearses pass inside the cemetery gates, one after the other. Outwardly the two afflictions are the same, but the one man says, ‘The Lord gave and the Lord hath taken away’; the other man says, ‘They have taken away my gods, and what shall I do more?’ Are the two things the same? ‘He shall dwell on high, his place of defence shall be the munitions of rocks,’ and if we do hide ourselves in the cleft, then no evil shall befall us, nor any plague come nigh our dwelling.
But there is another truth contained in this great promise, viz., that in regard to all the real evils which beset men, and these are all summed up in the one, the temptation to do wrong, their arrows will be blunted, and their force be broken, if we keep our minds in touch with God through humble communion and lowly obedience. Dear brethren, the way by which we can conquer temptations around, and silence inclinations within which riotously seek to yield to the temptations is, I believe, far more by cultivating a consciousness of communion with God, than by specific efforts directed to the overcoming of a given and particular temptation. Keep inside the fortress, and no bullet will come near you. Array yourselves in the most elaborate precautions and step out from its shadow, and every bullet will strike and wound. Let me keep up my fellowship with God, and I may laugh at temptation. Security depends on continual communion with God by faith, love, aspiration, and obedience.
Now, I need not say more than a word about the last element in these promises, the satisfaction of desires. ‘His bread shall be given him, and his water shall be sure.’ In ancient warfare sieges were usually blockades; and strong fortresses were reduced by famine much more frequently than by assault. Mafeking and Ladysmith and Port Arthur were in most danger from that cause. The promise here assures us that we shall have all supplies in our abode, if God is our abode. Wherever he who dwells in God goes, he carries with him his provisions, and he does not need elaborate arrangements of pipes or reservoirs, because there is a fountain in the courtyard that the enemy cannot get at. They may stop the springs throughout the land, they may cut off all water supplies, so that ‘there shall be no fruit in the vine, and the labour of the olive shall fail,’ but they cannot touch the fountain. ‘His water shall be sure,’ and he can say, ‘In the days of famine I shall be satisfied.’
God is and gives all that we need for sustenance, for growth, for refreshment, for satisfaction of our desires. Keep near Him, and you will find in the heart of the devouring fire a shelter, and you will have all that you want for life here. My text will be true about us, in the measure in which we do thus dwell, and if we thus dwell here, and so dwell on high, with the munitions of rocks for our fortress, and ‘the bread of God that came down from heaven’ for our food, and the water of life for our refreshment, then, when there is no longer any need of places for defence, the other saying will be true, ‘They shall hunger no more, neither thirst any more, for the Lamb which is in the midst of the throne shall feed them . . . and shall lead them to living fountains of waters, and God, the Lord, shall wipe away all tears from their eyes.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv15, 17 He who walks
He who walks
Here walking refers to living. AT: "He who lives" (See: Idiom)
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who despises the gain of oppression
The noun phrase "the gain of oppression" can be expressed as a verb phrase. AT: "who hates the riches that come from harming other people" (See: Abstract Nouns)
shuts his eyes from looking on evil
Here "looking on" refers to approving of something. AT: "who do not approve of doing evil" (See: Idiom)
this is the man who will dwell on the heights, his place of defense will be the fortress among the cliffs
This speaks of the man being safe as if he lived in a home on a high hill. These two phrase are parallel and the second phrase describes the place where the man lives. AT: "he will be safe, like a man who home is built on a high hill, in a rocky place that is easy to defend" (See: Metaphor and Parallelism)
the heights
This refers to a high hill or mountainside. AT: "the high hill" or "the mountainside" (See: Metonymy)
the fortress among the cliffs
This speaks of rocky areas that are easy to defend as if they were actually fortresses. AT: "the large piles of rocks" (See: Metaphor)
will be in steady supply
"will always be available"
translationWords
walk
righteous
oppress
bribe
evil
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv15, 17 33:15 A godly life provides evidence that an individual…
33:15 A godly life provides evidence that an individual truly knows God (see Col 3:5-17; Jas 2:14-18; 1 Pet 1:14-16; 1 Jn 1:5-6).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.