20Look at Zion, the city of our appointed festivals. Your eyes will see Jerusalem, a quiet habitation, a tent that won’t be removed. Its stakes will never be plucked up, nor will any of its cords be broken.
21But there Yahweh will be with us in majesty, a place of wide rivers and streams, in which no galley with oars will go, neither will any gallant ship pass by there.
22For Yahweh is our judge. Yahweh is our lawgiver. Yahweh is our king. He will save us.
23Your rigging is untied. They couldn’t strengthen the foot of their mast. They couldn’t spread the sail. Then the prey of a great plunder was divided. The lame took the prey.
24The inhabitant won’t say, “I am sick.” The people who dwell therein will be forgiven their iniquity.
20 Look at Zion, the city of our appointed festivals. Your eyes will see Jerusalem, a quiet habitation, a tent that won’t be removed. Its stakes will never be plucked up, nor will any of its cords be broken.
21 But there Yahweh will be with us in majesty, a place of wide rivers and streams, in which no galley with oars will go, neither will any gallant ship pass by there.
22 For Yahweh is our judge. Yahweh is our lawgiver. Yahweh is our king. He will save us.
23 Your rigging is untied. They couldn’t strengthen the foot of their mast. They couldn’t spread the sail. Then the prey of a great plunder was divided. The lame took the prey.
24 The inhabitant won’t say, “I am sick.” The people who dwell therein will be forgiven their iniquity.
KJVKing James Version
20 Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.
21 But there the glorious LORD will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby.
22 For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us.
23 Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.
24 And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.
Show all 3 translations
JPSJPS Tanakh (1917)
20 Look upon Zion, the city of our solemn gatherings; thine eyes shall see Jerusalem a peaceful habitation, a tent that shall not be removed, the stakes whereof shall never be plucked up, neither shall any of the cords thereof be broken.
21 But there the LORD will be with us in majesty, in a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby.
22 For the LORD is our Judge, the LORD is our Lawgiver, the LORD is our King; He will save us.
23 Thy tacklings are loosed; they do not hold the stand of their mast, they do not spread the sail; then is the prey of a great spoil divided; the lame take the prey.
24 And the inhabitant shall not say: 'I am sick'; the people that dwell therein shall be forgiven their iniquity.
Jeremiah 50:20(v24)In those days, and in that time,” says Yahweh, “the iniquity of Israel will be sought for, and there will be none; also the sins of Judah,…
Acts 5:31(v22)God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins.
James 4:12(v22)Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another?
Revelation 21:4(v24)He will wipe away every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The…
Exodus 15:26(v24)He said, “If you will diligently listen to Yahweh your God’s voice, and will do that which is right in his eyes, and will pay attention to…
Show all 74 cross-references
1 John 1:7-9(v24)But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses…
Isaiah 58:8(v24)Then your light will break out as the morning, and your healing will appear quickly; then your righteousness shall go before you, and…
Jeremiah 33:6-8(v24)‘Behold, I will bring it health and cure, and I will cure them; and I will reveal to them abundance of peace and truth. I will cause the…
Zephaniah 3:15-17(v22)Yahweh has taken away your judgments. He has thrown out your enemy. The King of Israel, Yahweh, is among you. You will not be afraid of…
James 5:14(v24)Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the…
Psalms 89:18(v22)For our shield belongs to Yahweh, our king to the Holy One of Israel.
Isaiah 12:2(v22)Behold, God is my salvation. I will trust, and will not be afraid; for Yah, Yahweh, is my strength and song; and he has become my…
Isaiah 25:9(v22)It shall be said in that day, “Behold, this is our God! We have waited for him, and he will save us! This is Yahweh! We have waited for…
Isaiah 35:4(v22)Tell those who have a fearful heart, “Be strong! Don’t be afraid! Behold, your God will come with vengeance, God’s retribution. He will…
Isaiah 44:22(v24)I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins. Return to me, for I have redeemed you.
Deuteronomy 7:15(v24)Yahweh will take away from you all sickness; and he will put none of the evil diseases of Egypt, which you know, on you, but will lay them…
Isaiah 30:26(v24)Moreover the light of the moon will be like the light of the sun, and the light of the sun will be seven times brighter, like the light of…
2 Chronicles 30:20(v24)Yahweh listened to Hezekiah, and healed the people.
Micah 7:18-19(v24)Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger…
Zechariah 9:9(v22)Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Behold, your King comes to you! He is righteous, and having salvation;…
Revelation 19:16(v22)He has on his garment and on his thigh a name written, “KING OF KINGS, AND LORD OF LORDS.”
Revelation 22:2(v24)in the middle of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit…
Psalms 50:6(v22)The heavens shall declare his righteousness, for God himself is judge.
Psalms 75:7(v22)But God is the judge. He puts down one, and lifts up another.
Deuteronomy 28:27(v24)Yahweh will strike you with the boils of Egypt, with the tumors, with the scurvy, and with the itch, of which you can not be healed.
2 Kings 7:8(v23)When these lepers came to the outermost part of the camp, they went into one tent, and ate and drank, and carried away silver, gold, and…
Psalms 46:4-5(v21)There is a river, the streams of which make the city of God glad, the holy place of the tents of the Most High. God is within her. She…
Psalms 46:5(v20)God is within her. She shall not be moved. God will help her at dawn.
Matthew 25:34(v22)Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of…
Genesis 18:25(v22)May it be far from you to do things like that, to kill the righteous with the wicked, so that the righteous should be like the wicked. May…
Deuteronomy 33:2(v22)He said, “Yahweh came from Sinai, and rose from Seir to them. He shone from Mount Paran. He came from the ten thousands of holy ones. At…
Psalms 68:12(v23)“Kings of armies flee! They flee!” She who waits at home divides the plunder,
Psalms 98:9(v22)Let them sing before Yahweh, for he comes to judge the earth. He will judge the world with righteousness, and the peoples with equity.
Isaiah 11:4(v22)but he will judge the poor with righteousness, and decide with equity for the humble of the earth. He will strike the earth with the rod of…
Isaiah 16:5(v22)A throne will be established in loving kindness. One will sit on it in truth, in the tent of David, judging, seeking justice, and swift to…
Isaiah 32:18(v20)My people will live in a peaceful habitation, in safe dwellings, and in quiet resting places,
Isaiah 41:18(v21)I will open rivers on the bare heights, and springs in the middle of the valleys. I will make the wilderness a pool of water, and the dry…
Isaiah 48:18(v21)Oh that you had listened to my commandments! Then your peace would have been like a river and your righteousness like the waves of the sea.
Isaiah 54:2(v20)“Enlarge the place of your tent, and let them stretch out the curtains of your habitations; don’t spare: lengthen your cords, and…
Isaiah 66:12(v21)For Yahweh says, “Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream; and you will…
Jeremiah 23:5-6(v22)“Behold, the days come,” says Yahweh, “that I will raise to David a righteous Branch, and he will reign as king and deal wisely, and will…
1 Corinthians 1:27(v23)but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world that he…
Deuteronomy 12:5(v20)But to the place which Yahweh your God shall choose out of all your tribes, to put his name there, you shall seek his habitation, and you…
1 Samuel 30:10(v23)But David pursued, he and four hundred men; for two hundred stayed behind, who were so faint that they couldn’t go over the brook Besor.
1 Samuel 30:22-24(v23)Then all the wicked men and worthless fellows, of those who went with David, answered and said, “Because they didn’t go with us, we will…
2 Kings 7:16(v23)The people went out and plundered the camp of the Syrians. So a seah of fine flour was sold for a shekel, and two measures of barley for a…
2 Chronicles 20:25(v23)When Jehoshaphat and his people came to take their plunder, they found among them in abundance both riches and dead bodies, and precious…
Nehemiah 10:14(v22)The chiefs of the people: Parosh, Pahathmoab, Elam, Zattu, Bani,
Psalms 44:4(v22)You are my King, God. Command victories for Jacob!
Psalms 48:12-13(v20)Walk about Zion, and go around her. Number its towers. Notice her bulwarks. Consider her palaces, that you may tell it to the next…
Psalms 74:12(v22)Yet God is my King of old, working salvation throughout the earth.
Psalms 78:68-69(v20)But chose the tribe of Judah, Mount Zion which he loved. He built his sanctuary like the heights, like the earth which he has established…
Psalms 125:1-2(v20)Those who trust in Yahweh are as Mount Zion, which can’t be moved, but remains forever. As the mountains surround Jerusalem, so Yahweh…
Psalms 128:5(v20)May Yahweh bless you out of Zion, and may you see the good of Jerusalem all the days of your life.
Psalms 147:19-20(v22)He shows his word to Jacob, his statutes and his ordinances to Israel. He has not done this for just any nation. They don’t know his…
Isaiah 33:1(v23)Woe to you who destroy, but you weren’t destroyed, and who betray, but nobody betrayed you! When you have finished destroying, you will be…
Isaiah 33:4(v23)Your plunder will be gathered as the caterpillar gathers. Men will leap on it as locusts leap.
Isaiah 33:21(v23)But there Yahweh will be with us in majesty, a place of wide rivers and streams, in which no galley with oars will go, neither will any…
Isaiah 37:33(v20)“Therefore Yahweh says concerning the king of Assyria, ‘He will not come to this city, nor shoot an arrow there, neither will he come…
Ezekiel 27:26-34(v23)Your rowers have brought you into great waters. The east wind has broken you in the heart of the seas. Your riches, your wares, your…
Ezekiel 48:35(v20)“It shall be eighteen thousand reeds around: and the name of the city from that day shall be, ‘Yahweh is there.’
Matthew 16:18(v20)I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it.
Acts 7:2(v21)He said, “Brothers and fathers, listen. The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in…
Acts 27:19(v23)On the third day, they threw out the ship’s tackle with their own hands.
Acts 27:30-32(v23)As the sailors were trying to flee out of the ship, and had lowered the boat into the sea, pretending that they would lay out anchors from…
Acts 27:40-41(v23)Casting off the anchors, they left them in the sea, at the same time untying the rudder ropes. Hoisting up the foresail to the wind, they…
2 Corinthians 4:4-6(v21)in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the…
2 Corinthians 5:10(v22)For we must all be revealed before the judgment seat of Christ that each one may receive the things in the body according to what he has…
Revelation 3:12(v20)He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of…
Psalms 29:3(v21)Yahweh’s voice is on the waters. The God of glory thunders, even Yahweh on many waters.
Matthew 1:21-23(v22)She shall give birth to a son. You shall name him Jesus, for it is he who shall save his people from their sins.” Now all this has happened…
Matthew 21:5(v22)“Tell the daughter of Zion, behold, your King comes to you, humble, and riding on a donkey, on a colt, the foal of a donkey.”
Titus 3:4-6(v22)But when the kindness of God our Savior and his love toward mankind appeared, not by works of righteousness which we did ourselves, but…
Hebrews 5:9(v22)Having been made perfect, he became to all of those who obey him the author of eternal salvation,
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv21, 23Let us be content with this small river of…
Let us be content with this small river of Shiloah and not desire the great streams and rivers, whereby the enemies may bring in ships and destroy us.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv20–24Isa 33:20 Look upon Zion, the city of our…
Isa 33:20 Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle [that] shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.
Ver. 20. Look upon Zion, the city of our solemnities.] Where God is daily and duly served, and is therefore her shield and exceeding great reward. {Gen 17:1} If that heathen king, hearing of his enemies’ approach while he was sacrificing, could answer, Eγω δε θυω, I am serving my gods, and therefore fear not their force, how much more cause had Zion to be confident, and to sing. {as Psa 46:1-7} See Psa 48:12-13.
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 vv20–24Look upon Zion; contemplate Zion’s beauty and safety, and…
Look upon Zion; contemplate Zion’s beauty and safety, and her glorious and peculiar privileges; it is an object worthy of thy deepest meditation.
The city of our solemnities: this he mentions, as the chief part of Zion’s glory and happiness, that God was solemnly worshipped, and the solemn assemblies and feasts kept in her. A quiet habitation, &c.; which was but very obscurely and imperfectly fulfilled in the literal Zion; but was clearly and fully accomplished in the mystical Zion, the church of God in the times of the gospel, against which, we are assured, that the gates of hell shall not prevail, Mat 16:18.
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 vv20–24Look upon Zion,.... Instead of such terrible objects as…
Look upon Zion,.... Instead of such terrible objects as before described, a very amiable and lovely one is presented to view; even Zion, the church of God, beloved by him, chosen for his habitation, a strong city, a perfection of beauty, and the joy of the whole earth. The Targum is,
"O Zion, thou shalt see their fall;''
Read full note →
the fall of her enemies before mentioned; as at this time the church will see the fall both of the eastern and western antichrist. But the words are an exhortation to the saints and people of God, to behold the safety, peace, and prosperity of the church, now freed from all its enemies:
the city of our solemnities; a "city", for its situation, foundation, walls, and building; for its number and sorts of inhabitants; for its wholesome laws and choice privileges: a city of "solemnities", where the saints solemnly assemble together for religious worship; where the word of God is, solemnly preached, and where the ordinances are solemnly administered, and the sacrifices of prayer and praise are solemnly offered up:
thine eyes shall see Jerusalem a quiet habitation; or the church of God in Gospel times, and particularly in the latter day: see Heb 12:22 and by which name the church is called in its more glorious state, Rev 21:2 which is the "habitation" of God, Father, Son, and Spirit; and of saints, where they dwell, or however will in the latter day, safely, quietly, pleasantly, and comfortably; for then will it be, and be "seen" and enjoyed, as a "quiet" one; for now will the saints live in peace one with another; there will be no more envy, vexations, animosities, and divisions; this will be the Philadelphian church state, when brotherly love shall everywhere prevail, and when they shall also be entirely free from the persecutions of enemies; none shall hurt and destroy in all the holy mountain, Isa 11:9. Some render it a "sheepfold" (f); Christ is the shepherd, the saints are his sheep, the church is the fold where they are gathered, fed, and preserved, and lie in safety, and peace: and
a tabernacle that shall not be taken down; as the tabernacle of Moses was; or the tents of shepherds, soldiers, and sojourners are, to which the allusion may be; and so is expressive of the continuance of the church, which shall not now be removed from place to place, as it has been, but shall be fixed and settled all over the world, and so remain to the end of time, an immovable tabernacle; and especially so it will be when the tabernacle of God is with men, and he shall dwell with them, Rev 21:3,
not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken; alluding to tents and tabernacles made of curtains, fastened by cords to stakes, by which they are supported. Not only ministers of the Gospel, but every true believer, is as a "stake" or pillar in the church of God, which shall never be removed, Rev 3:12 never removed from the heart and love of God; nor out of the hands of Christ, and an interest in him; nor out of the family of God, or from the privileges of it; nor from Christ's body, the church, which is his fulness. The "cords" with which these are all held together, which shall never be broken, are the everlasting love of God, electing grace, the covenant and its promises, the word and ordinances, which always remain firm and sure, and secure the stability and continuance of the church of God.
(f) "caulam", Junius & Tremellius, Piscator.
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 vv20–24Look upon - Contemplate Zion's glorious and peculiar privileges.…
Look upon - Contemplate Zion's glorious and peculiar privileges. Solemnities - This was the chief part of Zion's glory, that God was solemnly worshipped, and the solemn assemblies and feasts kept in her. Quiet - This was but imperfectly fulfilled in the literal Zion; but clearly and fully in the mystical Zion, the church of God, in the times of the gospel.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv20, 21, 23, 24Verse 20. Look upon Zion - "Thou shalt see…
Verse 20. Look upon Zion - "Thou shalt see Zion"] For חזה chazeh, "see," read תחזה techezeh, "thou shalt see," with the Chaldee. - Houbigant. At the end of this verse we find in the Masoretic Bibles this note, חצי הספר chatsi hassepher, "the middle of the book;" that is the middle of the book of Isaiah.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv20, 23Isa 33:20-22. Look upon Zion — Contemplate Zion’s beauty…
Isa 33:20-22. Look upon Zion — Contemplate Zion’s beauty and safety, and her glorious and peculiar privileges; the city of our solemnities — This was the chief part of Zion’s glory and happiness, that God was solemnly worshipped, and the solemn assemblies and feasts kept in her. Thine eyes shall see Jerusalem a quiet habitation, &c. — What is here predicted was but very obscurely and imperfectly fulfilled in the literal Zion; but was, and will be, clearly and fully accomplished in the mystical Zion, the church of God, in the times of the gospel, against which we are assured the gates of hell shall not prevail, Mat 16:18. There — In and about Zion, the glorious Lord will be a place of broad rivers — Though we have nothing but a small and contemptible brook to defend and refresh us, yet God will be as sure a defence, and source of consolation to us, as if we were surrounded with great rivers. Wherein shall go no galley — No ships of the enemies shall be able to come into this river to annoy us. For the Lord is our judge — To judge for us, to plead our cause against our enemies, as the ancient judges of Israel did. The Lord is our lawgiver, &c. — Our chief governor, to whom it belongs to give laws, and to defend his people.
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 vv20–24Look upon Zion - Lowth renders this, ‘Thou shalt…
Look upon Zion - Lowth renders this, ‘Thou shalt see Zion,’ by Changing the Hebrew text in conformity with the Chaldee. There is no doubt that this accords with the sense of the passage, but there is no authority for the change It stands in contrast with what had been said in Isa 33:19. There, the prophet had said that they should no more see those foreign armies that were coming to invade them. Here he directs them to look upon Zion, implying that they should be permitted to behold Zion in a situation such as he proceeds to describe it. ‘You shall not see that foreign army carrying desolation as they design through the city and the land. They shall be destroyed. But behold Zion! Her you shall see quiet, prosperous, happy, peaceful.’
The city of our solemnities - Where the religious solemnities of the nation were celebrated.
Read full note →
A quiet habitation - Free from invasion, and from the terrors of war.
A tabernacle - A tent; a dwelling, such as was common in the nomadic mode of life in the East. The whole city is described under the image of a tent that is fixed and undisturbed, where the family may reside in safety and comfort.
Not one of the stakes thereof - The ‘stakes’ here refer to the poles or fixtures which were driven into the ground in order to fasten the tent, to enable them to spread it, or to the small stakes or pins that were driven in the ground in order to secure the cords by which the tent was extended. The drawing in the book will give you an idea of the mode in which tents were commonly pitched, and will serve to explain this passage, as well as the similar passage in Isa 54:2.
Shall ever be removed - It shall be a fixed and permanent habitation. The word ‘ever’ must mean an indefinite period of duration. Sennacherib had designed to blot out the name of the people of God, and destroy their separate and independent existence. The prophet says that that should never be done. Jerusalem, the residence of his people and the emblem of his church, would be safe, and would not be destroyed. There would always be a safe and quiet abode for the friends of the Most High. In this sense it accords with the declaration of the Saviour, that the gates of hell should not prevail against his church.
Neither shall any of the cords thereof be broken - Cords were used in tents to fasten the cloth to the poles, or to fasten it to the pins which had been driven into the ground, in order to extend the cloth, and to make it firm.
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 vv20, 21, 23, 24Broken. It was taken 125 years afterwards. The Church…
CHAPTER XXXIII.
Broken. It was taken 125 years afterwards. The Church remains till the end of time, (Calmet) whereas both the prophets and history assure us, that Jerusalem was subject to destruction. (Worthington)
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).
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v23Recapitulation and Conclusion
Recapitulation and Conclusion
Isa_33:23-24
Read full note →
23 26Thy tacklings are loosed;
27They could not well strengthen their mast,
They could not spread the 28sail:
Then is the prey of a great spoil divided;
The lame take the prey.
24 And the inhabitant shall not say, I am sick:
The people that dwell therein shall be forgiven their iniquity.
TEXTUAL AND GRAMMATICAL
Isa_33:23. We must take נטשׁו Niph. as the passive of the notion missum facers, “to slacken” (comp. Exo_23:11; Pro_17:14). Expositors take כֵּן to mean the socket in which the mast sets in the bottom of the ship. But that (the ίστοπέδη) is not held by the cables. And when Vitringa says that the cables malum sustinentes thecae succurrunt, that is even not חִוַּק. For this word denotes adstringere, firmum reddere, and can only relate directly to the mast, as occurs in the text. Hence Drechsler would not take cables but the seamen as subject of יחזקו; in which case the negative expression appears strange. Hence I think that כֵּן here is not the substantive, but the adjective derived from כּוּן, erectus stetit, which means rectus, and would here be taken in its original physical sense, though everywhere else, indeed, it is used in a spiritual or moral sense (unless, perhaps, 1Ki_7:29; 1Ki_7:31 form exceptions).—The suffix in תרנם (comp. Isa_30:17) is also proof that the cables are subject. For it is their chief aim to hold the mast (comp. Göll, Kulturbilder aus Hellas und Rom. II, p. 197). This may, therefore, be called their mast. The tangled cables hinder the unfurling of the flag (the ἐπίσημον or παράσημον, (comp. Eze_27:7).—עַד denoting “booty” occurs again only Gen_49:27; Zep_3:8.
Isa_33:24. Isa_33:23 and שָׁכֵן make it clear that בָּהּ refers to Jerusalem.—נְשֻּׂא עָוֹן occurs only here; but comp. Psa_32:1 and Isa_3:3; Isa_9:14.
EXEGETICAL AND CRITICAL
1. We regarded Isa_33:22, in form and contents, as a conclusion of the prophetic perspective that joins on to the act of deliverance spoken of before Isa_33:13, and presupposes it. With Isa_33:23 the Prophet returns into the immediate present distress from which proceeds the entire prophetic cycle of chaps. 28–33. At Isa_33:23 we stand again in the period before the overthrow of the Assyrians. With few, yet vigorous and clear lines the Prophet portrays, in the first three clauses of Isa_33:23, the present distress, using an image suggested by Isa_33:21. He compares the kingdom of Judah to a ship whose cables hang loose and hold neither flag nor mast [but see comment below]. For then (i. e., in the great moment referred to, Isa_33:1; Isa_33:3, whose approach he had announced as immediate Isa_33:10, and presupposes Isa_33:13 sqq.), in this great moment great booty is distributed, and in fact plunder is so easy that the lame themselves can share in it (Isa_33:23 end). Now Israel is reinvigorated to a healthy, strong life. It has in that deliverance the pledge that God has forgiven its sin, and that is the pledge of all salvation (Isa_33:24). Thus the prophecy concludes with a brief word as it began. And the pith of it is the same fact to which Isa_33:1 refers from another side.
2. Thy tacklings—iniquity.
Isa_33:23-24. Expositors down to Ewald, whom Drechsler and Delitzsch join [so also Barnes, J. A. Alexander, Birks], understand the image of the ship to refer to Assyria, and to form a continuation of the allegory of Isa_33:21 : did the enemy succeed in crossing those trenches, they would be wrecked, and Israel would divide the spoil. The following considerations conflict with this view: 1) Isa_33:22 concludes the preceding discourse; 2) according to Isa_33:21 the hostile ships will not cross over those water trenches; the mention of them is in respect only of plundering and destruction; 3) the description of Isa_33:23 does not suit a vessel disabled in conflict, but only one badly equipped for battles; 4) what is said of the lame plundering implies a locality that such can reach, they cannot be supposed to take part in a sea-fight; 5) the feminine suffix in חבליך refers to Zion. because Assyria is nowhere else made feminine. For in the sole passage quoted in proof that it is (Isa_30:32) the reading is doubtful, and if the reading בָּהּ be correct, still the suffix must refer to the land of Assyria, which is impossible in our text. [The Author hardly does justice to the view he controverts, which, as put by J. A. Alexander,in loc., seems more natural than his own. “There is, at the beginning of this verse, a sudden apostrophe to the enemy considered as a ship. It was said (Isa_33:21) that no vessel should approach the holy city. But now the Prophet seems to remember that one had done so, the proud ship Assyria. But what was its fate? He sees it dismantled and abandoned to its enemies.”—Tr.]
The ship of the Jewish state presents a desolate spectacle. But patience! Then (i.e., in the moment, that is partly predicted, partly presupposed in what precedes), spoil will be divided, which implies complete victory. The accumulation of words meaning booty ( בז ,שׁלל ,עד) denotes the rich abundance of it. What is said of the lame intimates plainly enough that the field of plunder must have been near Jerusalem, and that the enemy had fled. For only then could such reach the camp or venture into it. Manifestly the Prophet has in mind the same fact to which he refers Isa_33:4 (2Ki_19:35 sqq.; Isa_37:36 sqq.). As in Isa_33:5-6 the spoiling of the Assyrian is made the pledge of all other displays of divine grace, so, too, here. The nation that has experienced such salvation from God may comfort itself with the assurance of all support both for the body (24a) [comp. Jer_14:18] and for the soul (24b). Both hang closely together (comp. Luk_5:20 sqq.). But forgiving sin is the chief matter: for sin separates God and man; and as soon as it is taken away, both are closely united, and the way is opened for blessing men (comp. Isa_33:5-6).
DOCTRINAL AND ETHICAL
1. On Isa_33:1. Per quod quis peccat, per idem punitur et ipse. Jer_30:16; comp. Adonibezek, Jdg_1:5 sqq.; Mat_7:2.
2. On Isa_33:10. God alone knows when the proper moment has come for Him to interpose. Till then He waits—but not a moment longer. Till then it is our part to wait with patience. But let the right moment come, and let the Lord once say: “Now will I rise,” then what is not of God falls to pieces, then the nations must despair and kingdoms fall; the earth must pass away when He lets Himself be heard (Psa_46:7). Then the hidden truth of things becomes manifest: what appeared strong then appears weak, and the weak strong, that the Lord alone may be high at that time (Isa_2:11; Isa_5:15).
3. Isa_33:14. Here we get a deep insight into the obstinate and despairing heart of man, and recognize why it will not endure a living and personal God. As Peter said: “Depart from me, for I am a sinful man, O Lord” (Luk_5:8), so they would turn the living God out of the world, because they feel themselves to be sinful men, who cannot renounce their sins, because they will not; for did they but earnestly will to do so, then they could also. The inmost reason of all practical and theoretical heathenism is the feeling of the natural man that he and the holy God cannot exist side by side in the world. One or other must yield. Instead of adopting the way and means which God reveals, by which from natural and sinful men we may become holy children of God, we rather deny the living God and substitute either demons (1Co_10:20) or abstractions for Him. But the Prophet here awakens the presentiment that we may become holy children of God (Isa_33:15); the Son of God, however, in the new covenant teaches us this with perfect clearness (1Pe_2:9 sqq.).
HOMILETICAL HINTS
1. Isa_33:2-6. Help in great distress. 1) On what condition (believing prayer, Isa_33:2); 2) Its ground a. the grace of God (Isa_33:2 a); b. the power of God (Isa_33:3 b, Isa_5:5 a); 3) Its two sides, in that it is a. corporal (Isa_33:3-4); b. spiritual (Isa_33:5-6).
2. [Isa_33:5. When God’s enemies and ours are overthrown, both He and we are glorified. “1. God will have the praise of it (Isa_33:5 a); 2. His people will have the blessing of it (Isa_33:5 b).” M. Henry].
3. Isa_33:10-13. The Lord’s acts of deliverance. 1. They come at the right moment (Isa_33:10). 2. They are thorough in their effects (Isa_33:11-12). 3. They teach us to know and praise God.
4. [Isa_33:14. “1. The hypocrites will be greatly alarmed when they see punishment come upon the open and avowed enemies of God. 2. In such times they will have none of the peace and quiet confidence which His true friends have. 3. Such alarm is evidence of conscious guilt and hypocrisy. 4. The persons here spoken of had a belief in the doctrine of eternal punishment—a belief which hypocrites and sinners always have, else why should they be alarmed? 5. The punishment of hypocrites in the church will be dreadful.” A. Barnes].
5. [The character of a righteous man (Isa_33:15). The reward of the righteous (Isa_33:16 sqq.). See M. Henry and Barnes in loc.—Tr.]
6. Isa_33:20-22. Comfort for the church in adversity. The church of the Lord stands fast. For 1. It is the last and highest institution of God (Isa_33:20). 2. The Lord Himself is mighty in it, a. as Judge, b. as a Master (Teacher), c. as King (Isa_33:21-22).
Footnotes:
[26]Or, They have forsaken thy tacklings.
[27]They hold not erect their mast.
[28]flag.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv20–24solemnities--solemn assemblies at the great feasts (see on Isa…
solemnities--solemn assemblies at the great feasts (see on Isa 30:29; Psa 42:4; Psa 48:12).
not . . . taken down . . . removed--image from captives "removed" from their land (Isa 36:17). There shall be no more "taking away" to an enemy's land. Or else, from nomads living in shifting tents. The saints, who sojourned once in tabernacles as pilgrims, shall have a "building of God--eternal in the heavens" (Co2 5:1; Heb 11:9-10; compare Isa 54:2).
Read full note →
stakes--driven into the ground; to these the "cords" were fastened. Christ's Church shall never fall (Mat 16:18). So individual believers (Rev 3:12).
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 vv20, 2320-22. But Zion in her victory and glory may…
20-22. But Zion in her victory and glory may be seen, and the command is to look upon her, now a quiet habitation, where religious worship may be resumed in peace. A tabernacle… not to be taken down — The figure of the tent is applied — a symbol of simple, holy, old patriarchal life — well pitched against storms, and secure against marauders.
There — That is, in Jerusalem, the Lord is ever present, glorious in spiritual agency and results — like to physical and civil affairs, to broad, fertilizing streams all around, upon which no galley with oars, nor staunch war ship, shall venture — but the scene shall be evermore one of peace, plenty, and security. For the Lord, our judge, lawgiver, and king, shall save us.
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 vv20–2420. For solemnities, render festal assembly.
20. For solemnities, render festal assembly.
a tabernacle that shall not be taken down] Better (as R.V.), a tent that shall not be removed. For the figure, cf. Jer_10:20.
Read full note →
20, 21. The permanent peace and inviolability of Jerusalem, the centre of the true religion: see ch. Isa_32:18.
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 vv20–24(20) Look upon Zion . . .—The words sound…
(20) Look upon Zion . . .—The words sound like an echo of Psalms 46, 48, which were probably written by the sons of Korah on the destruction of Sennacherib’s army. Men had seen Zion desecrated by Ahaz, besieged by Sennacherib; now they should see it once again as it had been at the beginning of Hezekiah’s reign, emphatically a “city of solemnities,” a tent that shall not be removed, the latter words probably referring to Sennacherib’s threat of deportation (Isa_36:17).
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 vv20, 21, 23, 24Look upon Zion, etc.; i.e. turn thy thoughts, O…
Look upon Zion, etc.; i.e. turn thy thoughts, O Judah, from the past to the present from the time of the siege to the time after the siege terminated. The city of our solemnities; or, of our festal meetings ; the city where we celebrate our Passovers, our Feasts of Weeks, our Feasts of Ingathering, and the like. A tent that shall not be taken down. There is, perhaps, a reference to Sennacherib"s threat to remove the entire population from Jerusalem to a far country. (Isa_36:19) This threat should not take effect. Not one of the stakes thereof shall ever be removed. By "the stakes" are meant "the tent-pegs," to which the ropes are fastened which keep the tent firm. (comp. Exo_27:10 Exo_38:18, 31 Jud_1:4:21) The promise that they shall "never" be removed must be understood either as conditional on the people"s walking uprightly (ver. 15), or as a promise of a long continuance merely.
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 vv20–24Look upon Zion, the city of our solemnities--
Isa_33:20-24
Look upon Zion, the city of our solemnities--
Read full note →
Isaiahs imagery
Among the images which crowd the concluding verses of this chapter, we may perhaps, without fancifulness, distinguish an under-current of thoughts suggested by the circumstances of the times at which this prophecy was delivered; the promised quiet seems to point to the existing commotion; the tabernacle which shall not be taken down, reminds us not only of the fast-founded Temple which had replaced the tabernacle, and become the fixed centre of their solemnities, but also of the tents of Sennacherib s hosts, then, as now, made of black camels or goats hair, now blackening the valleys round Jerusalem, but soon to be swept away like the thistle-down before the whirlwind; the broad rivers and streams suggest the thought that though Hezekiahs precautions would have secured the absolutely necessary supply of water for the beleaguered city, they felt the want of that abundance of it which is still more grateful in an Eastern climate than in our own; while the promise that the inhabitants should no longer say, I am sick, favours the conjecture that the illness of Hezekiah may have been one instance of the disease which usually attends on the confinement and discomforts of a city shut-up against an enemy in the field.
(Sir E. Strachey, Bart.)
The privileges and stability of the Church
Jerusalem, after this period, was never long preserved from hostile invasions, therefore our attention is turned from it to that glorious city against which the gates of hell shall never prevail. Let us--
I. TAKE THOSE VIEWS OF THE CHURCH OF CHRIST WHICH OUR TEXT RECOMMENDS.
1. As a solemn city. The city of our solemnities. The Church of the Lord on earth is called the holy people; the redeemed of the Lord; sought out, a city not forsaken. It is that great city, the holy Jerusalem. It is Mount Zion, the city of the living God. It is the holy city, which is the mother of us all. The orders and laws necessary for the city of Zion are contained in these lively oracles, which may also be considered as the charter of the privileges of its happy and active citizens. Peace is within its walls, and prosperity within its palaces; and everything is conducted well, being managed by Him who is the God of order, and not of confusion. Its great King ever dwells in the midst of it, and its walls are continually before Him. The immunities, for which its inhabitants are distinguished, are numerous and inestimable; including deliverance from the bondage of corruption and sin, together with a full enjoyment of a right to the tree of life, and to all the blessings they can need. Its walls are called salvation, and its gates praise; its streets are all pleasant, and its towers may well strike the eye with admiration. It is well called the city of our solemnities.
This name may be applied to Jerusalem on account of the most solemn feasts that were there made; the solemn assemblies that were there held; and the solemn sacrifices which were there offered. Nor is the term at all inapplicable to the Church of God, which consists of serious believers, who enter into the most solemn engagements with Jehovah; who are employed in the most solemn exercises of mind that can possibly be imagined; and whose minds are peculiarly affected with the solemnities of death and judgment. Real religion is altogether a solemn thing.
2. As a quiet habitation. It is builded together for an habitation of God through the Spirit. God Himself is the householder, for He hath chosen Zion, and desired it for His habitation; and here, too, dwell all the faithful, There is something very consolatory in the idea, that all the worthies now in glory, that ever trusted in Christ, were all members of that Church which is one; and that all real believers are considered by Jehovah as forming a part of it. This dwelling-place of the just is remarkable for the security which is there enjoyed, and the peace which pervades the whole. It is a quiet habitation; here the Prince of Peace takes up His residence, and reigns: here the work of righteousness is peace, and the effect of righteousness, quietness and assurance for ever; and Gods people dwell here in a peaceable habitation.
3. An immovable tabernacle. A tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. The Church militant is but a tabernacle when contrasted with the inconceivable excellencies of the paradise of God. Divine glory is manifested to us, and known by us here, but in part; but there we shall know even as we are known. The Church of God may often change its place. This is shown us by the state of those cities in which once the cause of our Redeemer prospered, but where now His name is never heard. The Jerusalem Church, though it might verify the promise in the text, by experiencing a long space of peace, and season of rest from war, together with the restoration and continuance of their sacred privileges, has now lost all its excellence, and Ichabod (the glory is departed) may evidently be seen inscribed upon it. The true Church typified by it, shall never be taken down whilst the world itself remains.
II. ENFORCE THAT ATTENTION TO THE CHURCH OF GOD WHICH THE TEXT DEMANDS. Look upon Zion.
1. Look upon it, angels, with complacency and delight!
2. Look upon it, sinners, with astonishment and desire!
3. Look upon it, Christians, with wonder, love, and praise! (T. Spencer.)
Gods promises to His Church
To our Zion, to the Church of Christ, are promised explicitly such gifts as those of the text--unity, truth, success. Of which of them, it may be asked, can we make our boast?
I. THE UNITY OF THE CHURCH WAS TO BE ONE CHIEF NOTE OF ITS DIVINE ORIGIN. What is our state? Visible unity seems to be no more a mark of the Church of Christ. Of those whose faces are all turned one way, to the place where Jesus the crucified sits on the right hand of God, the east and west have been rent asunder, so that none can re-knit the torn garment of the Lord. And west and east are again divided, each within itself; and we, that are but a section of the Western Church, are torn and torn again. Gods promise cannot have been in vain. Man must have hindered it; God hath not forgotten it.
II. But if unity has been lost, TRUTH HAS BEEN PRESERVED TO US. And this is our consolation. If the Church be not the great ocean--vast, bright, fresh, a counterpart of the blue heaven above it--still she is like the hundred lakes that nestle among the sheltering hills; they know not each other, but every one of them reflects, and truly, the firmament above. So far as salvation by Christ is brought home to men by the teaching of the churches, so long there is an underlying bond of agreement which outward misunderstanding cannot cancel.
III. Humiliating to us are those PROMISES OF GREAT SUCCESS which are a part of our charter. The power of the truth we teach, the presence of the Holy Ghost, to turn the outward word into an inward life, seem to assure us of great success in gathering in souls to Christ. There is much love amongst us, even with our strife; there is a warm and growing zeal in works of good. Without the presence of the Spirit these things could not be. (Archbishop Thomson.)
Jerusalem imperilled yet secure
(Isa_33:20-23):--As the existence of Jerusalem was imperilled, the first promise of Isaiah was that Jerusalem should still exist--Thine eyes shall see Jerusalem a quiet habitation, and so on; but, further, inasmuch as during the siege many unbelieving persons had found fault with the position of Jerusalem, because it was not surrounded by a river, the promise is given that she shall have a glorious position--There the glorious Lord will be unto us a place of broad rivers and streams; nay, more than this, as a climax of blessing, she is promised perpetual triumph over all her enemies, since in her streams shall go no galley with oars, neither shall gallant ship pass thereby; or, if they come they shall prove a wreck--Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail. (C. H. Spurgeon.)
The Church of God
I. The first promise made to the Church of God in our text is one SECURING TO HER AN EVERLASTING EXISTENCE. The Church is not a temporary institution; it shall never be removed.
1. The Jerusalem of God shall exist as she is. What was she in those days? The city of solemnities; the place where prayer and praise were wont to be made. So is she to continue throughout all generations.
2. As a quiet habitation, which we would desire it to be.
(1) The Church of God is always a quiet habitation, even when her enemies surround her. Some of you may have seen in the Exhibition a Belgian picture representing the reading of the statute of the Duke of Alva in the Flemish towns, establishing the Inquisition. Godly merchants are listening in deep solemnity of sorrow; the young maiden weeps upon her sisters bosom; the aged woman turns her streaming eyes to heaven. All this the painter could depict, but he could not paint the deep heaven-born peace which still possessed the souls of the threatened ones.
(2) But how quiet is she when her enemies are not allowed to prey upon her! Then had the churches rest, says the Holy Ghost in the Acts of the Apostles.
(3) We know what quiet means in our communion with one another.
3. Our text seems to indicate that there were some persons who doubted all this, and said, Well, but you speak of this city as though it could stand an attack. It cannot; it is such a feeble place; it is like a tent; it can soon be stormed; a gust of wind can blow it over. The Lord anticipates this difficulty, and shows that the feebleness of Jerusalem should be no reason why she should not still continue to exist. She is a tabernacle--a mere tent; but she is a tabernacle that shall not be taken down. The Churchs feebleness, because it drives her to God, is the Churchs strength.
4. To complete this part of the promise, the city, notwithstanding all her feebleness, is to be for ever complete.
(1) If I understand the last two sentences,--Not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken, we learn here that all the true members of the Church are safe. Some of them may be driven into the earth as the stakes are driven, with a heavy mallet; but the strokes of tribulation shall only give them a better hold, and minister stability to the whole structure.
(2) This also relates to the doctrines of the Gospel.
(3) The ordinances.
II. THE PRE-EMINENT POSITION (verse 21).
III. ETERNAL SAFETY (verses 22, 23). (C. H. Spurgeon.)
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 vv20–24Isa_33:20. Look upon Zion, &c.
CHARACTERISTICS OF THE CHURCH OF CHRIST
Isa_33:20. Look upon Zion, &c.
Read full note →
It is probable that when this prophecy was delivered the city of Jerusalem was threatened with an immediate siege; but Jehovah engages to defend it from the attacks of its enemies, the Assyrians, and to render it at once quiet and secure. But yet the text appears to have a direct reference to the privileges and stability of the Gospel Church, for Jerusalem, after this period, was never long preserved from hostile invasions; therefore our attention is turned from it to that glorious city against which the gates of hell shall never prevail. (See pp. 228, 229.)
I. The Church of Christ is “the city of our solemnities.” Jerusalem was thus described because of the solemn assemblies that were there held, the solemn feasts that were there celebrated, and the solemn sacrifices which were there offered. And it is in the Church that individual believers come together, and unite in the enjoyment of divine grace, and in the presentation of “sacrifices” with which “God is well pleased” (Heb_13:15-16) [1228]
[1228] As the earth’s loftiest peaks rise not in their snows on some isolated hill that stands like a lonely pyramid on a level plain, but where the mountains, as in the Alps, or Andes, or Himalayan range, are grouped and massed together, so the saint’s most heavenly happiness is not attained in solitude, nor even amid domestic scenes, but where religious life exists in its social character.—Guthrie.
II. The Church of Christ is “a quiet habitation” [1231] All genuine believers dwell in it, and peace is at once the bequest of Christ (Joh_14:27) and the fruit of the Spirit (Gal_5:22).
[1231] See THE PEACEABLE HABITATION, chap. Isa_32:18, page 368.
III. The Church of Christ is “a tabernacle that shall not be taken down.” “A tabernacle” in contrast with the superior glories of the New Jerusalem in heaven. A tabernacle, because it may often change its place, as in fact it has already done. But it shall never be “taken down” in the sense of being destroyed (H. E. I. 1246–1251).
IV. Such a contemplation of Zion as our text calls for will awaken—
1. In angels complacency and delight;
2. In sinners astonishment at its wondrous preservation, in spite of all their efforts to destroy it, and desire to share in its privileges; and
3. In Christians wonder, love, and praise.—Thomas Spencer: Twenty-one Sermons, pp. 196–206.
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 vv21–22
Isaiah
THE RIVERS OF GOD
Read full note →
Isa 33:21.
One great peculiarity of Jerusalem, which distinguishes it from almost all other historical cities, is that it has no river. Babylon was on the Euphrates, Nineveh on the Tigris, Thebes on the Nile, Rome on the Tiber; but Jerusalem had nothing but a fountain or two, and a well or two, and a little trickle and an intermittent stream. The water supply to-day is, and always has been, a great difficulty, and an insuperable barrier to the city’s ever having a great population.
That deficiency throws a great deal of beautiful light on more than one passage in the Old Testament. For instance, this same prophet contrasts the living stream, the waters of Siloam, as an emblem of the gentle sway of the divine King of Israel, with ‘the river, strong and mighty,’ which was the symbol of Assyria; and a psalm that we all know well, sings, ‘There is a river, the streams whereof make glad the city of God,’-a triumphant exclamation which is robbed of half its force, unless we remember that the literal Jerusalem had no river at all. The vision of living waters flowing from the Temple which Ezekiel saw is a variation of the same theme, and suggests that in the Messianic days the deficiency shall be made good, and a mysterious stream shall spring up from behind, and flow out from beneath, the temple doors, and then with rapid increase and depth and width, but with no tributaries coming into it, shall run fertilising and life-giving everywhere, till it pours itself into the noisome waters of the sullen sea of death and heals even them.
The same general representation is contained in the words before us. Isaiah’s great vision is not, as I take it, of a future, but of what the Jerusalem of his day might he to the Israelite if he would live by faith. The mighty Lord, ‘the glorious Lord,’ shall Himself ‘be a place of broad rivers and streams.’
I. First, then, this remarkable promise suggests to me how in God there is the supply of all deficiencies.
The city was perched on its barren, hot rock, with scarcely a drop of water, and its inhabitants must often have been tempted to wish that there had been running down the sun-bleached bed of the Kedron a flashing stream, such as laved the rock-cut temples and tombs of Thebes. Isaiah says, in effect, ‘You cannot see it, but if you will trust yourselves to God, there will be such a river.’
In like manner every defect in our circumstances, everything lacking in our lives-and we all have something which does not correspond with, or which falls beneath, our wishes and apparent needs-everything which seems to hamper us in some aspects, and to sadden us in others, may be compensated and made up if we will hold fast by God; and although to outward sense we dwell ‘in a dry and barren land where no water is,’ the eye of faith will see, flashing and flowing all around, the rejoicing waters of the divine presence, and they will mirror the sky, and the reflections will teach us that there is a heaven above us.
If there is in any life a gap, that is a prophecy that God will fill it. If there is anything in your circumstances in regard to which you often feel sadly, and are sometimes tempted to feel bitterly, how much stronger and more fully equipped you would be, if it were otherwise, be sure that in God there is that which can supply the want, and that the consciousness of the want is a merciful summons to seek its supply from and in Him. If there is a breach in the encircling wall of your defences, God has made it in order that He Himself, and not an enemy, may enter your lives and hearts. ‘In the year that King Uzziah died, I saw the Lord sitting on a throne,’ and it did not matter though that mortal king was dead, for the true King was thereby revealed as living for ever, just as when the summer foliage, fluttering and green, drops from the tree, the sturdy stem and the strong branches are made the more visible. Our felt deficiencies are doors by which God may come in. Do you sometimes feel as if you would be better if you had easier worldly circumstances? Is your health precarious and feeble? Have you to walk a solitary path through this world, and does your heart often ache for companionship? You can have all your heart’s desire fulfilled in deepest reality in God, in the same way that that riverless city had Jehovah for ‘a place of broad rivers and streams.’
II. Take another side of the same thought. Here is a revelation of God and His sweet presence as our true defence.
The river that lay between some strong city and the advancing enemy was its strongest fortification when the bridge of boats was taken away. One of the ancient cities to which I have referred is described by one of the prophets as being held as within the coils of a serpent, by which he means the various bendings and twistings of the Euphrates, which encompassed Babylon, and made it so hard to be conquered. The primitive city of Paris owed its safety in the wild old times when it was founded, to its being on an island. Venice has lived through many centuries, because it is girded about by its lagoons. England is what it is, largely because of ‘the streak of silver sea.’ So God’s city has a broad moat all round it. The prophet goes on to explain the force of his bold figure in regard to the safety promised by it, when he says: ‘Wherein shall go no galley with oars, neither shall gallant ship pass thereby.’ Not a keel of the enemy shall dare to cut its waters, nor break their surface with the wet plash of invading oars. And so, if we will only knit ourselves with God by simple trust and continual communion, it is the plainest prose fact that nothing will harm us, and no foe will ever get near enough to us to shoot his arrows against us.
That is a truth for faith, and not for sense. Many a man, truly compassed about by God, has to go through fiery trial and sorrow and affliction. But I venture to appeal to every heart that has known grief most acutely, protractedly, and frequently, and has borne it in the faith of God, and with submission to Him; and I know that they who are the ‘experts,’ and who alone have the right to speak with authority on the subject, will confirm the statement that I make, that sorrows recognised as sent from God are the truest blessings of our lives. No real evil befalls us, because, according to the old superstition that money bewitched was cleansed if it was handed across running water, our sorrows only reach us across the river that defends.
Isaiah is full of symbols of various kinds for the impregnability of Zion. Sometimes, as in my text, he falls back upon the thought of the bright waters of the moat on which no enemy can venture to sail. Sometimes he draws his metaphor from the element opposed to water, and speaks of a wall of fire round about us. But the simple reality that lies below all the poetry is, that trust in God brings His presence around me, and that makes it impossible that any evil should befall me, and certain that whatever does befall me is His messenger, His loving messenger, for my good. If we believed that, and lived on the belief, the whole world would be different.
III. Take, again, another aspect of this same thought, which suggests to us God’s presence as our true refreshment and satisfaction.
The waterless city depended on cisterns, and they were often broken, and were always more or less foul, and sometimes the water fell very low in them. Isaiah says to us: Even when you are living in external circumstances like that:
‘When all created streams are dry,
Thy fulness is the same.’
The fountain of living waters-if we may slightly vary the metaphor of my text-never sinks one hair’s-breadth in its crystal basin, however many thirsty lips may be glued to its edge, and however large may be their draughts from it. This metaphor, turned to the purpose of suggesting how in God every part of our nature finds its appropriate nourishment and refreshment which it does not find anywhere besides, has become one of the commonplaces of the pulpit. Would it were the commonplace of our lives! It is easy to talk about Him as being the fountain of living waters; it is easy to quote and to admire the words which the Master spoke to the Samaritan woman when He said, ‘I would have given thee living water,’ and ‘the water which I give will be a fountain springing up into everlasting life.’ We repeat or learn such sayings, and then what do we do? We go away and try to slake our thirst at broken cisterns, and every draught which we take is like the salt water from which a shipwrecked-boat’s crew in its madness will sometimes not be able to refrain, each drop increasing the raging thirst and hastening the impending death.
If we believed that God was the broad river from which we could draw and draw, and drink and drink, for ever and ever, should we be clinging with such desperate tenacity, as most of us exhibit, to earthly goods? Should we whimper with such childish regrets, as most of us nourish, when these goods are diminished or withdrawn? Should we live as we constantly do, day in and day out, seldom applying ourselves to the one source of strength and peace and refreshment, and trying, like fools, to find what apart from Him the world can never give? The rivers in northern Tartary all lose themselves in the sand. Not one of them has volume or force enough to get to the sea. And the rivers from which we try to drink are sand-choked long before our thirst is slaked. So, if we are wise, we shall take Isaiah’s hint, and go where the water flows abundantly, and flows for ever.
IV. There is a last point that I would also suggest, namely, the manifold variety in the results of God’s presence.
It shapes itself into many forms, according to our different needs. ‘The glorious Lord shall be a place of broad rivers.’ Yes; but notice the next words-’and streams.’ Now, the word which is there translated ‘streams’ means little channels for irrigation and other purposes, by which the water of some great river is led off into the melon patches, and gardens, and plantations, and houses of the inhabitants. So we have not only the picture of the broad river in its unity, but also that of the thousand little rivulets in their multiplicity, and in their direction to each man’s plot of ground. It is the same idea that is in the psalm which I have already quoted: ‘There is a river, the streams whereof make glad the city of our God.’ You can divide the river up into very tiny trickles, according to the moment’s small wants. If you make but a narrow channel, you will get but a shallow streamlet; and if you make your channel broad and deep, you will get much of Him.
It is of no profit that we live on the river’s bank if we let its waters go rolling and flashing past our door, or our gardens, or our lips. Unless you have a sluice, by which you can take them off into your own territory, and keep the shining blessing to be the source of fertility in your own garden, and of coolness and refreshment to your own thirst, your garden will be parched, and your lips will crack. There is a ‘broad river,’ and there are also ‘streams’; which, being brought down to its simplest expression, just comes to this-that we may and must make God our very own property. It is useless to say ‘our God,’ ‘the God of Israel,’ ‘the God of the Church,’ ‘the Great Creator,’ ‘the Universal Father,’ and so on, unless we say ‘my God and my Saviour,’ ‘my Refuge and my Strength.’ How much of the river have you dipped up in your own vessel? How much of it have you taken with which to water your own vineyard and refresh your own souls?
The time comes when Isaiah’s prophecy shall be perfectly fulfilled, according to the great words in the closing hook of Scripture, about the river of the water of life proceeding out of the Throne of God and of the Lamb. But, till that time comes, we do not need to wander thirsty in a desert; but all round us we may hear the mighty waters rolling everywhere, and drink deep draughts of delight and supply for all our needs, from the very presence of God Himself.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv20, 22, 23General Information:
General Information:
Isaiah continues to speak to the people of Judah.
Read full note →
the city of our feasts
This means that they have their festival and feasts at this city. AT: "the city where we have our feasts" or "they city where we celebrate our festivals" (See: Possession)
your eyes will see
The people are referred to by their "eyes" to emphasize what they are seeing. AT: "you will see" (See: Synecdoche)
a tent that will not be removed
This speaks of Zion being secure and well establish as if it were secure tent. This can be stated in active form and written as a new sentence. AT: "it will be secure, like a tent that no one will ever remove" (See: Metaphor and Active or Passive)
whose stakes will never be pulled up nor will any of its cords be broken
This is part of the metaphor that compares Zion to a secure tent. This can be stated in active form. AT: "whose stakes no one will ever pull up and whose cords no one will ever break" (See: Metaphor and Active or Passive)
Yahweh in majesty will be with us, in a place of broad rivers and streams
Here "us" refers to Isaiah and includes the people of Judah. This speaks of the safety of living with Yahweh as if it were a place that has rivers around it so that enemies cannot attack it. AT: "Yahweh who is majestic will be with us, and we will be safe as if we were in a place surrounded by broad rivers" (See: Inclusive "We" and Metaphor)
Geneva Bible translators 1599 · Public Domain On vv21, 23 Let us be content with this small river of…
Let us be content with this small river of Shiloah and not desire the great streams and rivers, whereby the enemies may bring in ships and destroy us.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv20–24 Isa 33:20 Look upon Zion, the city of our…
Isa 33:20 Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle [that] shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.
Ver. 20. Look upon Zion, the city of our solemnities.] Where God is daily and duly served, and is therefore her shield and exceeding great reward. {Gen 17:1} If that heathen king, hearing of his enemies’ approach while he was sacrificing, could answer, Eγω δε θυω, I am serving my gods, and therefore fear not their force, how much more cause had Zion to be confident, and to sing. {as Psa 46:1-7} See Psa 48:12-13.
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 vv20–24 Look upon Zion; contemplate Zion’s beauty and safety, and…
Look upon Zion; contemplate Zion’s beauty and safety, and her glorious and peculiar privileges; it is an object worthy of thy deepest meditation.
The city of our solemnities: this he mentions, as the chief part of Zion’s glory and happiness, that God was solemnly worshipped, and the solemn assemblies and feasts kept in her. A quiet habitation, &c.; which was but very obscurely and imperfectly fulfilled in the literal Zion; but was clearly and fully accomplished in the mystical Zion, the church of God in the times of the gospel, against which, we are assured, that the gates of hell shall not prevail, Mat 16:18.
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 vv20–24 Look upon Zion,.... Instead of such terrible objects as…
Look upon Zion,.... Instead of such terrible objects as before described, a very amiable and lovely one is presented to view; even Zion, the church of God, beloved by him, chosen for his habitation, a strong city, a perfection of beauty, and the joy of the whole earth. The Targum is,
"O Zion, thou shalt see their fall;''
Read full note →
the fall of her enemies before mentioned; as at this time the church will see the fall both of the eastern and western antichrist. But the words are an exhortation to the saints and people of God, to behold the safety, peace, and prosperity of the church, now freed from all its enemies:
the city of our solemnities; a "city", for its situation, foundation, walls, and building; for its number and sorts of inhabitants; for its wholesome laws and choice privileges: a city of "solemnities", where the saints solemnly assemble together for religious worship; where the word of God is, solemnly preached, and where the ordinances are solemnly administered, and the sacrifices of prayer and praise are solemnly offered up:
thine eyes shall see Jerusalem a quiet habitation; or the church of God in Gospel times, and particularly in the latter day: see Heb 12:22 and by which name the church is called in its more glorious state, Rev 21:2 which is the "habitation" of God, Father, Son, and Spirit; and of saints, where they dwell, or however will in the latter day, safely, quietly, pleasantly, and comfortably; for then will it be, and be "seen" and enjoyed, as a "quiet" one; for now will the saints live in peace one with another; there will be no more envy, vexations, animosities, and divisions; this will be the Philadelphian church state, when brotherly love shall everywhere prevail, and when they shall also be entirely free from the persecutions of enemies; none shall hurt and destroy in all the holy mountain, Isa 11:9. Some render it a "sheepfold" (f); Christ is the shepherd, the saints are his sheep, the church is the fold where they are gathered, fed, and preserved, and lie in safety, and peace: and
a tabernacle that shall not be taken down; as the tabernacle of Moses was; or the tents of shepherds, soldiers, and sojourners are, to which the allusion may be; and so is expressive of the continuance of the church, which shall not now be removed from place to place, as it has been, but shall be fixed and settled all over the world, and so remain to the end of time, an immovable tabernacle; and especially so it will be when the tabernacle of God is with men, and he shall dwell with them, Rev 21:3,
not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken; alluding to tents and tabernacles made of curtains, fastened by cords to stakes, by which they are supported. Not only ministers of the Gospel, but every true believer, is as a "stake" or pillar in the church of God, which shall never be removed, Rev 3:12 never removed from the heart and love of God; nor out of the hands of Christ, and an interest in him; nor out of the family of God, or from the privileges of it; nor from Christ's body, the church, which is his fulness. The "cords" with which these are all held together, which shall never be broken, are the everlasting love of God, electing grace, the covenant and its promises, the word and ordinances, which always remain firm and sure, and secure the stability and continuance of the church of God.
(f) "caulam", Junius & Tremellius, Piscator.
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 vv20–24 Look upon - Contemplate Zion's glorious and peculiar privileges.…
Look upon - Contemplate Zion's glorious and peculiar privileges. Solemnities - This was the chief part of Zion's glory, that God was solemnly worshipped, and the solemn assemblies and feasts kept in her. Quiet - This was but imperfectly fulfilled in the literal Zion; but clearly and fully in the mystical Zion, the church of God, in the times of the gospel.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv20, 21, 23, 24 Verse 20. Look upon Zion - "Thou shalt see…
Verse 20. Look upon Zion - "Thou shalt see Zion"] For חזה chazeh, "see," read תחזה techezeh, "thou shalt see," with the Chaldee. - Houbigant. At the end of this verse we find in the Masoretic Bibles this note, חצי הספר chatsi hassepher, "the middle of the book;" that is the middle of the book of Isaiah.
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 vv20, 23 Isa 33:20-22. Look upon Zion — Contemplate Zion’s beauty…
Isa 33:20-22. Look upon Zion — Contemplate Zion’s beauty and safety, and her glorious and peculiar privileges; the city of our solemnities — This was the chief part of Zion’s glory and happiness, that God was solemnly worshipped, and the solemn assemblies and feasts kept in her. Thine eyes shall see Jerusalem a quiet habitation, &c. — What is here predicted was but very obscurely and imperfectly fulfilled in the literal Zion; but was, and will be, clearly and fully accomplished in the mystical Zion, the church of God, in the times of the gospel, against which we are assured the gates of hell shall not prevail, Mat 16:18. There — In and about Zion, the glorious Lord will be a place of broad rivers — Though we have nothing but a small and contemptible brook to defend and refresh us, yet God will be as sure a defence, and source of consolation to us, as if we were surrounded with great rivers. Wherein shall go no galley — No ships of the enemies shall be able to come into this river to annoy us. For the Lord is our judge — To judge for us, to plead our cause against our enemies, as the ancient judges of Israel did. The Lord is our lawgiver, &c. — Our chief governor, to whom it belongs to give laws, and to defend his people.
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 vv20–24 Look upon Zion - Lowth renders this, ‘Thou shalt…
Look upon Zion - Lowth renders this, ‘Thou shalt see Zion,’ by Changing the Hebrew text in conformity with the Chaldee. There is no doubt that this accords with the sense of the passage, but there is no authority for the change It stands in contrast with what had been said in Isa 33:19. There, the prophet had said that they should no more see those foreign armies that were coming to invade them. Here he directs them to look upon Zion, implying that they should be permitted to behold Zion in a situation such as he proceeds to describe it. ‘You shall not see that foreign army carrying desolation as they design through the city and the land. They shall be destroyed. But behold Zion! Her you shall see quiet, prosperous, happy, peaceful.’
The city of our solemnities - Where the religious solemnities of the nation were celebrated.
Read full note →
A quiet habitation - Free from invasion, and from the terrors of war.
A tabernacle - A tent; a dwelling, such as was common in the nomadic mode of life in the East. The whole city is described under the image of a tent that is fixed and undisturbed, where the family may reside in safety and comfort.
Not one of the stakes thereof - The ‘stakes’ here refer to the poles or fixtures which were driven into the ground in order to fasten the tent, to enable them to spread it, or to the small stakes or pins that were driven in the ground in order to secure the cords by which the tent was extended. The drawing in the book will give you an idea of the mode in which tents were commonly pitched, and will serve to explain this passage, as well as the similar passage in Isa 54:2.
Shall ever be removed - It shall be a fixed and permanent habitation. The word ‘ever’ must mean an indefinite period of duration. Sennacherib had designed to blot out the name of the people of God, and destroy their separate and independent existence. The prophet says that that should never be done. Jerusalem, the residence of his people and the emblem of his church, would be safe, and would not be destroyed. There would always be a safe and quiet abode for the friends of the Most High. In this sense it accords with the declaration of the Saviour, that the gates of hell should not prevail against his church.
Neither shall any of the cords thereof be broken - Cords were used in tents to fasten the cloth to the poles, or to fasten it to the pins which had been driven into the ground, in order to extend the cloth, and to make it firm.
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 vv20, 21, 23, 24 Broken. It was taken 125 years afterwards. The Church…
CHAPTER XXXIII.
Broken. It was taken 125 years afterwards. The Church remains till the end of time, (Calmet) whereas both the prophets and history assure us, that Jerusalem was subject to destruction. (Worthington)
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v23 Recapitulation and Conclusion
Recapitulation and Conclusion
Isa_33:23-24
Read full note →
23 26Thy tacklings are loosed;
27They could not well strengthen their mast,
They could not spread the 28sail:
Then is the prey of a great spoil divided;
The lame take the prey.
24 And the inhabitant shall not say, I am sick:
The people that dwell therein shall be forgiven their iniquity.
TEXTUAL AND GRAMMATICAL
Isa_33:23. We must take נטשׁו Niph. as the passive of the notion missum facers, “to slacken” (comp. Exo_23:11; Pro_17:14). Expositors take כֵּן to mean the socket in which the mast sets in the bottom of the ship. But that (the ίστοπέδη) is not held by the cables. And when Vitringa says that the cables malum sustinentes thecae succurrunt, that is even not חִוַּק. For this word denotes adstringere, firmum reddere, and can only relate directly to the mast, as occurs in the text. Hence Drechsler would not take cables but the seamen as subject of יחזקו; in which case the negative expression appears strange. Hence I think that כֵּן here is not the substantive, but the adjective derived from כּוּן, erectus stetit, which means rectus, and would here be taken in its original physical sense, though everywhere else, indeed, it is used in a spiritual or moral sense (unless, perhaps, 1Ki_7:29; 1Ki_7:31 form exceptions).—The suffix in תרנם (comp. Isa_30:17) is also proof that the cables are subject. For it is their chief aim to hold the mast (comp. Göll, Kulturbilder aus Hellas und Rom. II, p. 197). This may, therefore, be called their mast. The tangled cables hinder the unfurling of the flag (the ἐπίσημον or παράσημον, (comp. Eze_27:7).—עַד denoting “booty” occurs again only Gen_49:27; Zep_3:8.
Isa_33:24. Isa_33:23 and שָׁכֵן make it clear that בָּהּ refers to Jerusalem.—נְשֻּׂא עָוֹן occurs only here; but comp. Psa_32:1 and Isa_3:3; Isa_9:14.
EXEGETICAL AND CRITICAL
1. We regarded Isa_33:22, in form and contents, as a conclusion of the prophetic perspective that joins on to the act of deliverance spoken of before Isa_33:13, and presupposes it. With Isa_33:23 the Prophet returns into the immediate present distress from which proceeds the entire prophetic cycle of chaps. 28–33. At Isa_33:23 we stand again in the period before the overthrow of the Assyrians. With few, yet vigorous and clear lines the Prophet portrays, in the first three clauses of Isa_33:23, the present distress, using an image suggested by Isa_33:21. He compares the kingdom of Judah to a ship whose cables hang loose and hold neither flag nor mast [but see comment below]. For then (i. e., in the great moment referred to, Isa_33:1; Isa_33:3, whose approach he had announced as immediate Isa_33:10, and presupposes Isa_33:13 sqq.), in this great moment great booty is distributed, and in fact plunder is so easy that the lame themselves can share in it (Isa_33:23 end). Now Israel is reinvigorated to a healthy, strong life. It has in that deliverance the pledge that God has forgiven its sin, and that is the pledge of all salvation (Isa_33:24). Thus the prophecy concludes with a brief word as it began. And the pith of it is the same fact to which Isa_33:1 refers from another side.
2. Thy tacklings—iniquity.
Isa_33:23-24. Expositors down to Ewald, whom Drechsler and Delitzsch join [so also Barnes, J. A. Alexander, Birks], understand the image of the ship to refer to Assyria, and to form a continuation of the allegory of Isa_33:21 : did the enemy succeed in crossing those trenches, they would be wrecked, and Israel would divide the spoil. The following considerations conflict with this view: 1) Isa_33:22 concludes the preceding discourse; 2) according to Isa_33:21 the hostile ships will not cross over those water trenches; the mention of them is in respect only of plundering and destruction; 3) the description of Isa_33:23 does not suit a vessel disabled in conflict, but only one badly equipped for battles; 4) what is said of the lame plundering implies a locality that such can reach, they cannot be supposed to take part in a sea-fight; 5) the feminine suffix in חבליך refers to Zion. because Assyria is nowhere else made feminine. For in the sole passage quoted in proof that it is (Isa_30:32) the reading is doubtful, and if the reading בָּהּ be correct, still the suffix must refer to the land of Assyria, which is impossible in our text. [The Author hardly does justice to the view he controverts, which, as put by J. A. Alexander,in loc., seems more natural than his own. “There is, at the beginning of this verse, a sudden apostrophe to the enemy considered as a ship. It was said (Isa_33:21) that no vessel should approach the holy city. But now the Prophet seems to remember that one had done so, the proud ship Assyria. But what was its fate? He sees it dismantled and abandoned to its enemies.”—Tr.]
The ship of the Jewish state presents a desolate spectacle. But patience! Then (i.e., in the moment, that is partly predicted, partly presupposed in what precedes), spoil will be divided, which implies complete victory. The accumulation of words meaning booty ( בז ,שׁלל ,עד) denotes the rich abundance of it. What is said of the lame intimates plainly enough that the field of plunder must have been near Jerusalem, and that the enemy had fled. For only then could such reach the camp or venture into it. Manifestly the Prophet has in mind the same fact to which he refers Isa_33:4 (2Ki_19:35 sqq.; Isa_37:36 sqq.). As in Isa_33:5-6 the spoiling of the Assyrian is made the pledge of all other displays of divine grace, so, too, here. The nation that has experienced such salvation from God may comfort itself with the assurance of all support both for the body (24a) [comp. Jer_14:18] and for the soul (24b). Both hang closely together (comp. Luk_5:20 sqq.). But forgiving sin is the chief matter: for sin separates God and man; and as soon as it is taken away, both are closely united, and the way is opened for blessing men (comp. Isa_33:5-6).
DOCTRINAL AND ETHICAL
1. On Isa_33:1. Per quod quis peccat, per idem punitur et ipse. Jer_30:16; comp. Adonibezek, Jdg_1:5 sqq.; Mat_7:2.
2. On Isa_33:10. God alone knows when the proper moment has come for Him to interpose. Till then He waits—but not a moment longer. Till then it is our part to wait with patience. But let the right moment come, and let the Lord once say: “Now will I rise,” then what is not of God falls to pieces, then the nations must despair and kingdoms fall; the earth must pass away when He lets Himself be heard (Psa_46:7). Then the hidden truth of things becomes manifest: what appeared strong then appears weak, and the weak strong, that the Lord alone may be high at that time (Isa_2:11; Isa_5:15).
3. Isa_33:14. Here we get a deep insight into the obstinate and despairing heart of man, and recognize why it will not endure a living and personal God. As Peter said: “Depart from me, for I am a sinful man, O Lord” (Luk_5:8), so they would turn the living God out of the world, because they feel themselves to be sinful men, who cannot renounce their sins, because they will not; for did they but earnestly will to do so, then they could also. The inmost reason of all practical and theoretical heathenism is the feeling of the natural man that he and the holy God cannot exist side by side in the world. One or other must yield. Instead of adopting the way and means which God reveals, by which from natural and sinful men we may become holy children of God, we rather deny the living God and substitute either demons (1Co_10:20) or abstractions for Him. But the Prophet here awakens the presentiment that we may become holy children of God (Isa_33:15); the Son of God, however, in the new covenant teaches us this with perfect clearness (1Pe_2:9 sqq.).
HOMILETICAL HINTS
1. Isa_33:2-6. Help in great distress. 1) On what condition (believing prayer, Isa_33:2); 2) Its ground a. the grace of God (Isa_33:2 a); b. the power of God (Isa_33:3 b, Isa_5:5 a); 3) Its two sides, in that it is a. corporal (Isa_33:3-4); b. spiritual (Isa_33:5-6).
2. [Isa_33:5. When God’s enemies and ours are overthrown, both He and we are glorified. “1. God will have the praise of it (Isa_33:5 a); 2. His people will have the blessing of it (Isa_33:5 b).” M. Henry].
3. Isa_33:10-13. The Lord’s acts of deliverance. 1. They come at the right moment (Isa_33:10). 2. They are thorough in their effects (Isa_33:11-12). 3. They teach us to know and praise God.
4. [Isa_33:14. “1. The hypocrites will be greatly alarmed when they see punishment come upon the open and avowed enemies of God. 2. In such times they will have none of the peace and quiet confidence which His true friends have. 3. Such alarm is evidence of conscious guilt and hypocrisy. 4. The persons here spoken of had a belief in the doctrine of eternal punishment—a belief which hypocrites and sinners always have, else why should they be alarmed? 5. The punishment of hypocrites in the church will be dreadful.” A. Barnes].
5. [The character of a righteous man (Isa_33:15). The reward of the righteous (Isa_33:16 sqq.). See M. Henry and Barnes in loc.—Tr.]
6. Isa_33:20-22. Comfort for the church in adversity. The church of the Lord stands fast. For 1. It is the last and highest institution of God (Isa_33:20). 2. The Lord Himself is mighty in it, a. as Judge, b. as a Master (Teacher), c. as King (Isa_33:21-22).
Footnotes:
[26]Or, They have forsaken thy tacklings.
[27]They hold not erect their mast.
[28]flag.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv20–24 solemnities--solemn assemblies at the great feasts (see on Isa…
solemnities--solemn assemblies at the great feasts (see on Isa 30:29; Psa 42:4; Psa 48:12).
not . . . taken down . . . removed--image from captives "removed" from their land (Isa 36:17). There shall be no more "taking away" to an enemy's land. Or else, from nomads living in shifting tents. The saints, who sojourned once in tabernacles as pilgrims, shall have a "building of God--eternal in the heavens" (Co2 5:1; Heb 11:9-10; compare Isa 54:2).
Read full note →
stakes--driven into the ground; to these the "cords" were fastened. Christ's Church shall never fall (Mat 16:18). So individual believers (Rev 3:12).
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 vv20, 23 20-22. But Zion in her victory and glory may…
20-22. But Zion in her victory and glory may be seen, and the command is to look upon her, now a quiet habitation, where religious worship may be resumed in peace. A tabernacle… not to be taken down — The figure of the tent is applied — a symbol of simple, holy, old patriarchal life — well pitched against storms, and secure against marauders.
There — That is, in Jerusalem, the Lord is ever present, glorious in spiritual agency and results — like to physical and civil affairs, to broad, fertilizing streams all around, upon which no galley with oars, nor staunch war ship, shall venture — but the scene shall be evermore one of peace, plenty, and security. For the Lord, our judge, lawgiver, and king, shall save us.
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 vv20–24 20. For solemnities, render festal assembly.
20. For solemnities, render festal assembly.
a tabernacle that shall not be taken down] Better (as R.V.), a tent that shall not be removed. For the figure, cf. Jer_10:20.
Read full note →
20, 21. The permanent peace and inviolability of Jerusalem, the centre of the true religion: see ch. Isa_32:18.
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 vv20–24 (20) Look upon Zion . . .—The words sound…
(20) Look upon Zion . . .—The words sound like an echo of Psalms 46, 48, which were probably written by the sons of Korah on the destruction of Sennacherib’s army. Men had seen Zion desecrated by Ahaz, besieged by Sennacherib; now they should see it once again as it had been at the beginning of Hezekiah’s reign, emphatically a “city of solemnities,” a tent that shall not be removed, the latter words probably referring to Sennacherib’s threat of deportation (Isa_36:17).
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 vv20, 21, 23, 24 Look upon Zion, etc.; i.e. turn thy thoughts, O…
Look upon Zion, etc.; i.e. turn thy thoughts, O Judah, from the past to the present from the time of the siege to the time after the siege terminated. The city of our solemnities; or, of our festal meetings ; the city where we celebrate our Passovers, our Feasts of Weeks, our Feasts of Ingathering, and the like. A tent that shall not be taken down. There is, perhaps, a reference to Sennacherib"s threat to remove the entire population from Jerusalem to a far country. (Isa_36:19) This threat should not take effect. Not one of the stakes thereof shall ever be removed. By "the stakes" are meant "the tent-pegs," to which the ropes are fastened which keep the tent firm. (comp. Exo_27:10 Exo_38:18, 31 Jud_1:4:21) The promise that they shall "never" be removed must be understood either as conditional on the people"s walking uprightly (ver. 15), or as a promise of a long continuance merely.
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 vv20–24 Look upon Zion, the city of our solemnities--
Isa_33:20-24
Look upon Zion, the city of our solemnities--
Read full note →
Isaiahs imagery
Among the images which crowd the concluding verses of this chapter, we may perhaps, without fancifulness, distinguish an under-current of thoughts suggested by the circumstances of the times at which this prophecy was delivered; the promised quiet seems to point to the existing commotion; the tabernacle which shall not be taken down, reminds us not only of the fast-founded Temple which had replaced the tabernacle, and become the fixed centre of their solemnities, but also of the tents of Sennacherib s hosts, then, as now, made of black camels or goats hair, now blackening the valleys round Jerusalem, but soon to be swept away like the thistle-down before the whirlwind; the broad rivers and streams suggest the thought that though Hezekiahs precautions would have secured the absolutely necessary supply of water for the beleaguered city, they felt the want of that abundance of it which is still more grateful in an Eastern climate than in our own; while the promise that the inhabitants should no longer say, I am sick, favours the conjecture that the illness of Hezekiah may have been one instance of the disease which usually attends on the confinement and discomforts of a city shut-up against an enemy in the field.
(Sir E. Strachey, Bart.)
The privileges and stability of the Church
Jerusalem, after this period, was never long preserved from hostile invasions, therefore our attention is turned from it to that glorious city against which the gates of hell shall never prevail. Let us--
I. TAKE THOSE VIEWS OF THE CHURCH OF CHRIST WHICH OUR TEXT RECOMMENDS.
1. As a solemn city. The city of our solemnities. The Church of the Lord on earth is called the holy people; the redeemed of the Lord; sought out, a city not forsaken. It is that great city, the holy Jerusalem. It is Mount Zion, the city of the living God. It is the holy city, which is the mother of us all. The orders and laws necessary for the city of Zion are contained in these lively oracles, which may also be considered as the charter of the privileges of its happy and active citizens. Peace is within its walls, and prosperity within its palaces; and everything is conducted well, being managed by Him who is the God of order, and not of confusion. Its great King ever dwells in the midst of it, and its walls are continually before Him. The immunities, for which its inhabitants are distinguished, are numerous and inestimable; including deliverance from the bondage of corruption and sin, together with a full enjoyment of a right to the tree of life, and to all the blessings they can need. Its walls are called salvation, and its gates praise; its streets are all pleasant, and its towers may well strike the eye with admiration. It is well called the city of our solemnities.
This name may be applied to Jerusalem on account of the most solemn feasts that were there made; the solemn assemblies that were there held; and the solemn sacrifices which were there offered. Nor is the term at all inapplicable to the Church of God, which consists of serious believers, who enter into the most solemn engagements with Jehovah; who are employed in the most solemn exercises of mind that can possibly be imagined; and whose minds are peculiarly affected with the solemnities of death and judgment. Real religion is altogether a solemn thing.
2. As a quiet habitation. It is builded together for an habitation of God through the Spirit. God Himself is the householder, for He hath chosen Zion, and desired it for His habitation; and here, too, dwell all the faithful, There is something very consolatory in the idea, that all the worthies now in glory, that ever trusted in Christ, were all members of that Church which is one; and that all real believers are considered by Jehovah as forming a part of it. This dwelling-place of the just is remarkable for the security which is there enjoyed, and the peace which pervades the whole. It is a quiet habitation; here the Prince of Peace takes up His residence, and reigns: here the work of righteousness is peace, and the effect of righteousness, quietness and assurance for ever; and Gods people dwell here in a peaceable habitation.
3. An immovable tabernacle. A tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. The Church militant is but a tabernacle when contrasted with the inconceivable excellencies of the paradise of God. Divine glory is manifested to us, and known by us here, but in part; but there we shall know even as we are known. The Church of God may often change its place. This is shown us by the state of those cities in which once the cause of our Redeemer prospered, but where now His name is never heard. The Jerusalem Church, though it might verify the promise in the text, by experiencing a long space of peace, and season of rest from war, together with the restoration and continuance of their sacred privileges, has now lost all its excellence, and Ichabod (the glory is departed) may evidently be seen inscribed upon it. The true Church typified by it, shall never be taken down whilst the world itself remains.
II. ENFORCE THAT ATTENTION TO THE CHURCH OF GOD WHICH THE TEXT DEMANDS. Look upon Zion.
1. Look upon it, angels, with complacency and delight!
2. Look upon it, sinners, with astonishment and desire!
3. Look upon it, Christians, with wonder, love, and praise! (T. Spencer.)
Gods promises to His Church
To our Zion, to the Church of Christ, are promised explicitly such gifts as those of the text--unity, truth, success. Of which of them, it may be asked, can we make our boast?
I. THE UNITY OF THE CHURCH WAS TO BE ONE CHIEF NOTE OF ITS DIVINE ORIGIN. What is our state? Visible unity seems to be no more a mark of the Church of Christ. Of those whose faces are all turned one way, to the place where Jesus the crucified sits on the right hand of God, the east and west have been rent asunder, so that none can re-knit the torn garment of the Lord. And west and east are again divided, each within itself; and we, that are but a section of the Western Church, are torn and torn again. Gods promise cannot have been in vain. Man must have hindered it; God hath not forgotten it.
II. But if unity has been lost, TRUTH HAS BEEN PRESERVED TO US. And this is our consolation. If the Church be not the great ocean--vast, bright, fresh, a counterpart of the blue heaven above it--still she is like the hundred lakes that nestle among the sheltering hills; they know not each other, but every one of them reflects, and truly, the firmament above. So far as salvation by Christ is brought home to men by the teaching of the churches, so long there is an underlying bond of agreement which outward misunderstanding cannot cancel.
III. Humiliating to us are those PROMISES OF GREAT SUCCESS which are a part of our charter. The power of the truth we teach, the presence of the Holy Ghost, to turn the outward word into an inward life, seem to assure us of great success in gathering in souls to Christ. There is much love amongst us, even with our strife; there is a warm and growing zeal in works of good. Without the presence of the Spirit these things could not be. (Archbishop Thomson.)
Jerusalem imperilled yet secure
(Isa_33:20-23):--As the existence of Jerusalem was imperilled, the first promise of Isaiah was that Jerusalem should still exist--Thine eyes shall see Jerusalem a quiet habitation, and so on; but, further, inasmuch as during the siege many unbelieving persons had found fault with the position of Jerusalem, because it was not surrounded by a river, the promise is given that she shall have a glorious position--There the glorious Lord will be unto us a place of broad rivers and streams; nay, more than this, as a climax of blessing, she is promised perpetual triumph over all her enemies, since in her streams shall go no galley with oars, neither shall gallant ship pass thereby; or, if they come they shall prove a wreck--Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail. (C. H. Spurgeon.)
The Church of God
I. The first promise made to the Church of God in our text is one SECURING TO HER AN EVERLASTING EXISTENCE. The Church is not a temporary institution; it shall never be removed.
1. The Jerusalem of God shall exist as she is. What was she in those days? The city of solemnities; the place where prayer and praise were wont to be made. So is she to continue throughout all generations.
2. As a quiet habitation, which we would desire it to be.
(1) The Church of God is always a quiet habitation, even when her enemies surround her. Some of you may have seen in the Exhibition a Belgian picture representing the reading of the statute of the Duke of Alva in the Flemish towns, establishing the Inquisition. Godly merchants are listening in deep solemnity of sorrow; the young maiden weeps upon her sisters bosom; the aged woman turns her streaming eyes to heaven. All this the painter could depict, but he could not paint the deep heaven-born peace which still possessed the souls of the threatened ones.
(2) But how quiet is she when her enemies are not allowed to prey upon her! Then had the churches rest, says the Holy Ghost in the Acts of the Apostles.
(3) We know what quiet means in our communion with one another.
3. Our text seems to indicate that there were some persons who doubted all this, and said, Well, but you speak of this city as though it could stand an attack. It cannot; it is such a feeble place; it is like a tent; it can soon be stormed; a gust of wind can blow it over. The Lord anticipates this difficulty, and shows that the feebleness of Jerusalem should be no reason why she should not still continue to exist. She is a tabernacle--a mere tent; but she is a tabernacle that shall not be taken down. The Churchs feebleness, because it drives her to God, is the Churchs strength.
4. To complete this part of the promise, the city, notwithstanding all her feebleness, is to be for ever complete.
(1) If I understand the last two sentences,--Not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken, we learn here that all the true members of the Church are safe. Some of them may be driven into the earth as the stakes are driven, with a heavy mallet; but the strokes of tribulation shall only give them a better hold, and minister stability to the whole structure.
(2) This also relates to the doctrines of the Gospel.
(3) The ordinances.
II. THE PRE-EMINENT POSITION (verse 21).
III. ETERNAL SAFETY (verses 22, 23). (C. H. Spurgeon.)
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 vv20–24 Isa_33:20. Look upon Zion, &c.
CHARACTERISTICS OF THE CHURCH OF CHRIST
Isa_33:20. Look upon Zion, &c.
Read full note →
It is probable that when this prophecy was delivered the city of Jerusalem was threatened with an immediate siege; but Jehovah engages to defend it from the attacks of its enemies, the Assyrians, and to render it at once quiet and secure. But yet the text appears to have a direct reference to the privileges and stability of the Gospel Church, for Jerusalem, after this period, was never long preserved from hostile invasions; therefore our attention is turned from it to that glorious city against which the gates of hell shall never prevail. (See pp. 228, 229.)
I. The Church of Christ is “the city of our solemnities.” Jerusalem was thus described because of the solemn assemblies that were there held, the solemn feasts that were there celebrated, and the solemn sacrifices which were there offered. And it is in the Church that individual believers come together, and unite in the enjoyment of divine grace, and in the presentation of “sacrifices” with which “God is well pleased” (Heb_13:15-16) [1228]
[1228] As the earth’s loftiest peaks rise not in their snows on some isolated hill that stands like a lonely pyramid on a level plain, but where the mountains, as in the Alps, or Andes, or Himalayan range, are grouped and massed together, so the saint’s most heavenly happiness is not attained in solitude, nor even amid domestic scenes, but where religious life exists in its social character.—Guthrie.
II. The Church of Christ is “a quiet habitation” [1231] All genuine believers dwell in it, and peace is at once the bequest of Christ (Joh_14:27) and the fruit of the Spirit (Gal_5:22).
[1231] See THE PEACEABLE HABITATION, chap. Isa_32:18, page 368.
III. The Church of Christ is “a tabernacle that shall not be taken down.” “A tabernacle” in contrast with the superior glories of the New Jerusalem in heaven. A tabernacle, because it may often change its place, as in fact it has already done. But it shall never be “taken down” in the sense of being destroyed (H. E. I. 1246–1251).
IV. Such a contemplation of Zion as our text calls for will awaken—
1. In angels complacency and delight;
2. In sinners astonishment at its wondrous preservation, in spite of all their efforts to destroy it, and desire to share in its privileges; and
3. In Christians wonder, love, and praise.—Thomas Spencer: Twenty-one Sermons, pp. 196–206.
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 vv21–22
Isaiah
THE RIVERS OF GOD
Read full note →
Isa 33:21.
One great peculiarity of Jerusalem, which distinguishes it from almost all other historical cities, is that it has no river. Babylon was on the Euphrates, Nineveh on the Tigris, Thebes on the Nile, Rome on the Tiber; but Jerusalem had nothing but a fountain or two, and a well or two, and a little trickle and an intermittent stream. The water supply to-day is, and always has been, a great difficulty, and an insuperable barrier to the city’s ever having a great population.
That deficiency throws a great deal of beautiful light on more than one passage in the Old Testament. For instance, this same prophet contrasts the living stream, the waters of Siloam, as an emblem of the gentle sway of the divine King of Israel, with ‘the river, strong and mighty,’ which was the symbol of Assyria; and a psalm that we all know well, sings, ‘There is a river, the streams whereof make glad the city of God,’-a triumphant exclamation which is robbed of half its force, unless we remember that the literal Jerusalem had no river at all. The vision of living waters flowing from the Temple which Ezekiel saw is a variation of the same theme, and suggests that in the Messianic days the deficiency shall be made good, and a mysterious stream shall spring up from behind, and flow out from beneath, the temple doors, and then with rapid increase and depth and width, but with no tributaries coming into it, shall run fertilising and life-giving everywhere, till it pours itself into the noisome waters of the sullen sea of death and heals even them.
The same general representation is contained in the words before us. Isaiah’s great vision is not, as I take it, of a future, but of what the Jerusalem of his day might he to the Israelite if he would live by faith. The mighty Lord, ‘the glorious Lord,’ shall Himself ‘be a place of broad rivers and streams.’
I. First, then, this remarkable promise suggests to me how in God there is the supply of all deficiencies.
The city was perched on its barren, hot rock, with scarcely a drop of water, and its inhabitants must often have been tempted to wish that there had been running down the sun-bleached bed of the Kedron a flashing stream, such as laved the rock-cut temples and tombs of Thebes. Isaiah says, in effect, ‘You cannot see it, but if you will trust yourselves to God, there will be such a river.’
In like manner every defect in our circumstances, everything lacking in our lives-and we all have something which does not correspond with, or which falls beneath, our wishes and apparent needs-everything which seems to hamper us in some aspects, and to sadden us in others, may be compensated and made up if we will hold fast by God; and although to outward sense we dwell ‘in a dry and barren land where no water is,’ the eye of faith will see, flashing and flowing all around, the rejoicing waters of the divine presence, and they will mirror the sky, and the reflections will teach us that there is a heaven above us.
If there is in any life a gap, that is a prophecy that God will fill it. If there is anything in your circumstances in regard to which you often feel sadly, and are sometimes tempted to feel bitterly, how much stronger and more fully equipped you would be, if it were otherwise, be sure that in God there is that which can supply the want, and that the consciousness of the want is a merciful summons to seek its supply from and in Him. If there is a breach in the encircling wall of your defences, God has made it in order that He Himself, and not an enemy, may enter your lives and hearts. ‘In the year that King Uzziah died, I saw the Lord sitting on a throne,’ and it did not matter though that mortal king was dead, for the true King was thereby revealed as living for ever, just as when the summer foliage, fluttering and green, drops from the tree, the sturdy stem and the strong branches are made the more visible. Our felt deficiencies are doors by which God may come in. Do you sometimes feel as if you would be better if you had easier worldly circumstances? Is your health precarious and feeble? Have you to walk a solitary path through this world, and does your heart often ache for companionship? You can have all your heart’s desire fulfilled in deepest reality in God, in the same way that that riverless city had Jehovah for ‘a place of broad rivers and streams.’
II. Take another side of the same thought. Here is a revelation of God and His sweet presence as our true defence.
The river that lay between some strong city and the advancing enemy was its strongest fortification when the bridge of boats was taken away. One of the ancient cities to which I have referred is described by one of the prophets as being held as within the coils of a serpent, by which he means the various bendings and twistings of the Euphrates, which encompassed Babylon, and made it so hard to be conquered. The primitive city of Paris owed its safety in the wild old times when it was founded, to its being on an island. Venice has lived through many centuries, because it is girded about by its lagoons. England is what it is, largely because of ‘the streak of silver sea.’ So God’s city has a broad moat all round it. The prophet goes on to explain the force of his bold figure in regard to the safety promised by it, when he says: ‘Wherein shall go no galley with oars, neither shall gallant ship pass thereby.’ Not a keel of the enemy shall dare to cut its waters, nor break their surface with the wet plash of invading oars. And so, if we will only knit ourselves with God by simple trust and continual communion, it is the plainest prose fact that nothing will harm us, and no foe will ever get near enough to us to shoot his arrows against us.
That is a truth for faith, and not for sense. Many a man, truly compassed about by God, has to go through fiery trial and sorrow and affliction. But I venture to appeal to every heart that has known grief most acutely, protractedly, and frequently, and has borne it in the faith of God, and with submission to Him; and I know that they who are the ‘experts,’ and who alone have the right to speak with authority on the subject, will confirm the statement that I make, that sorrows recognised as sent from God are the truest blessings of our lives. No real evil befalls us, because, according to the old superstition that money bewitched was cleansed if it was handed across running water, our sorrows only reach us across the river that defends.
Isaiah is full of symbols of various kinds for the impregnability of Zion. Sometimes, as in my text, he falls back upon the thought of the bright waters of the moat on which no enemy can venture to sail. Sometimes he draws his metaphor from the element opposed to water, and speaks of a wall of fire round about us. But the simple reality that lies below all the poetry is, that trust in God brings His presence around me, and that makes it impossible that any evil should befall me, and certain that whatever does befall me is His messenger, His loving messenger, for my good. If we believed that, and lived on the belief, the whole world would be different.
III. Take, again, another aspect of this same thought, which suggests to us God’s presence as our true refreshment and satisfaction.
The waterless city depended on cisterns, and they were often broken, and were always more or less foul, and sometimes the water fell very low in them. Isaiah says to us: Even when you are living in external circumstances like that:
‘When all created streams are dry,
Thy fulness is the same.’
The fountain of living waters-if we may slightly vary the metaphor of my text-never sinks one hair’s-breadth in its crystal basin, however many thirsty lips may be glued to its edge, and however large may be their draughts from it. This metaphor, turned to the purpose of suggesting how in God every part of our nature finds its appropriate nourishment and refreshment which it does not find anywhere besides, has become one of the commonplaces of the pulpit. Would it were the commonplace of our lives! It is easy to talk about Him as being the fountain of living waters; it is easy to quote and to admire the words which the Master spoke to the Samaritan woman when He said, ‘I would have given thee living water,’ and ‘the water which I give will be a fountain springing up into everlasting life.’ We repeat or learn such sayings, and then what do we do? We go away and try to slake our thirst at broken cisterns, and every draught which we take is like the salt water from which a shipwrecked-boat’s crew in its madness will sometimes not be able to refrain, each drop increasing the raging thirst and hastening the impending death.
If we believed that God was the broad river from which we could draw and draw, and drink and drink, for ever and ever, should we be clinging with such desperate tenacity, as most of us exhibit, to earthly goods? Should we whimper with such childish regrets, as most of us nourish, when these goods are diminished or withdrawn? Should we live as we constantly do, day in and day out, seldom applying ourselves to the one source of strength and peace and refreshment, and trying, like fools, to find what apart from Him the world can never give? The rivers in northern Tartary all lose themselves in the sand. Not one of them has volume or force enough to get to the sea. And the rivers from which we try to drink are sand-choked long before our thirst is slaked. So, if we are wise, we shall take Isaiah’s hint, and go where the water flows abundantly, and flows for ever.
IV. There is a last point that I would also suggest, namely, the manifold variety in the results of God’s presence.
It shapes itself into many forms, according to our different needs. ‘The glorious Lord shall be a place of broad rivers.’ Yes; but notice the next words-’and streams.’ Now, the word which is there translated ‘streams’ means little channels for irrigation and other purposes, by which the water of some great river is led off into the melon patches, and gardens, and plantations, and houses of the inhabitants. So we have not only the picture of the broad river in its unity, but also that of the thousand little rivulets in their multiplicity, and in their direction to each man’s plot of ground. It is the same idea that is in the psalm which I have already quoted: ‘There is a river, the streams whereof make glad the city of our God.’ You can divide the river up into very tiny trickles, according to the moment’s small wants. If you make but a narrow channel, you will get but a shallow streamlet; and if you make your channel broad and deep, you will get much of Him.
It is of no profit that we live on the river’s bank if we let its waters go rolling and flashing past our door, or our gardens, or our lips. Unless you have a sluice, by which you can take them off into your own territory, and keep the shining blessing to be the source of fertility in your own garden, and of coolness and refreshment to your own thirst, your garden will be parched, and your lips will crack. There is a ‘broad river,’ and there are also ‘streams’; which, being brought down to its simplest expression, just comes to this-that we may and must make God our very own property. It is useless to say ‘our God,’ ‘the God of Israel,’ ‘the God of the Church,’ ‘the Great Creator,’ ‘the Universal Father,’ and so on, unless we say ‘my God and my Saviour,’ ‘my Refuge and my Strength.’ How much of the river have you dipped up in your own vessel? How much of it have you taken with which to water your own vineyard and refresh your own souls?
The time comes when Isaiah’s prophecy shall be perfectly fulfilled, according to the great words in the closing hook of Scripture, about the river of the water of life proceeding out of the Throne of God and of the Lamb. But, till that time comes, we do not need to wander thirsty in a desert; but all round us we may hear the mighty waters rolling everywhere, and drink deep draughts of delight and supply for all our needs, from the very presence of God Himself.
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 vv20, 22, 23 General Information:
General Information:
Isaiah continues to speak to the people of Judah.
Read full note →
the city of our feasts
This means that they have their festival and feasts at this city. AT: "the city where we have our feasts" or "they city where we celebrate our festivals" (See: Possession)
your eyes will see
The people are referred to by their "eyes" to emphasize what they are seeing. AT: "you will see" (See: Synecdoche)
a tent that will not be removed
This speaks of Zion being secure and well establish as if it were secure tent. This can be stated in active form and written as a new sentence. AT: "it will be secure, like a tent that no one will ever remove" (See: Metaphor and Active or Passive)
whose stakes will never be pulled up nor will any of its cords be broken
This is part of the metaphor that compares Zion to a secure tent. This can be stated in active form. AT: "whose stakes no one will ever pull up and whose cords no one will ever break" (See: Metaphor and Active or Passive)
Yahweh in majesty will be with us, in a place of broad rivers and streams
Here "us" refers to Isaiah and includes the people of Judah. This speaks of the safety of living with Yahweh as if it were a place that has rivers around it so that enemies cannot attack it. AT: "Yahweh who is majestic will be with us, and we will be safe as if we were in a place surrounded by broad rivers" (See: Inclusive "We" and Metaphor)
will travel it
"will travel the river"
translationWords
Zion
feast
Jerusalem
tent
Yahweh
majesty
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 v24 33:24 The people of Israel were the people of…
33:24 The people of Israel were the people of Zion (cp. 33:20). • sick . . . the Lord will forgive their sins: See 43:25.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.