22 And they have been gathered -- A gathering of bound ones in a pit, And shut up they have been in a prison, And after a multitude of days are inspected.
Also thou -- by the blood of thy covenant, I have sent thy prisoners out of the pit, There is no water in it.
And this `is' a people seized and spoiled, Snared in holes -- all of them, And in houses of restraint they were hidden, They have been for a prey, And there is no deliverer, A spoil, and none is saying, `Restore.'
And they take Jeremiah, and cast him into the pit of Malchiah son of the king, that `is' in the court of the prison, and they send down Jeremiah with cords; and in the pit there is no water, but mire, and Jeremiah sinketh in the mire. And Ebed-Melech the Cushite, a eunuch who `is' in the king's house, heareth that they have put Jeremiah into the pit; and the king is sitting at the gate of Benjamin, and Ebed-Melech goeth forth from the king's house, and speaketh unto the king, saying, `My lord, O king, these men have done evil `in' all that they have done to Jeremiah the prophet, whom they have cast into the pit, and he dieth in his place because of the famine, for there is no more bread in the city.' And the king commandeth Ebed-Melech the Cushite, saying, `Take with thee from this thirty men, and thou hast brought up Jeremiah the prophet from the pit, before he dieth.' And Ebed-Melech taketh the men with him, and entereth the house of the king, unto the place of the treasury, and taketh thence worn-out clouts, and worn-out rags, and sendeth them unto Jeremiah unto the pit by cords. And Ebed-Melech the Cushite saith unto Jeremiah, `Put, I pray thee, the worn-out clouts and rags under thine arm-holes, at the place of the cords,' and Jeremiah doth so, and they draw out Jeremiah with cords, and bring him up out of the pit, and Jeremiah dwelleth in the court of the prison.
And these five kings flee, and are hidden in a cave at Makkedah, and it is declared to Joshua, saying, `The five kings have been found hidden in a cave at Makkedah.'
And Joshua saith, `Open ye the mouth of the cave, and bring out unto me these five kings from the cave;' and they do so, and bring out unto him these five kings from the cave: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon. And it cometh to pass, when they bring out these kings unto Joshua, that Joshua calleth unto every man of Israel, and saith unto the captains of the men of war, who have gone with him, `Draw near, set your feet on the necks of these kings;' and they draw near, and set their feet on their necks. And Joshua saith unto them, `Fear not, nor be affrighted; be strong and courageous; for thus doth Jehovah do to all your enemies with whom ye are fighting;' and Joshua smiteth them afterwards, and putteth them to death, and hangeth them on five trees; and they are hanging on the trees till the evening.
Without Me it hath bowed down In the place of a bound one, And in the place of the slain they fall. With all this not turned back hath His anger, And still His hand is stretched out.
Fear, and a snare, and a gin, `Are' on thee, O inhabitant of the land.
After many days thou art appointed, In the latter end of the years thou comest in unto a land brought back from sword, `A people' gathered out of many peoples, Upon mountains of Israel, That have been for a perpetual waste, And it from the peoples hath been brought out, And dwelt safely have all of them.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Isaiah 24
Commentary on Isaiah 24 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 24
Isa 24:1-23. The Last Times of the World in General, and of Judah and the Church in Particular.
The four chapters (the twenty-fourth through the twenty-seventh) form one continuous poetical prophecy: descriptive of the dispersion and successive calamities of the Jews (Isa 24:1-12); the preaching of the Gospel by the first Hebrew converts throughout the world (Isa 24:13-16); the judgments on the adversaries of the Church and its final triumph (Isa 24:16-23); thanksgiving for the overthrow of the apostate faction (Isa 25:1-12), and establishment of the righteous in lasting peace (Isa 26:1-21); judgment on leviathan and entire purgation of the Church (Isa 27:1-13). Having treated of the several nations in particular—Babylon, Philistia, Moab, Syria, Israel, Egypt, Edom, and Tyre (the miniature representative of all, as all kingdoms flocked into it)—he passes to the last times of the world at large and of Judah the representative and future head of the churches.
1. the earth—rather, "the land" of Judah (so in Isa 24:3, 5, 6; Joe 1:2). The desolation under Nebuchadnezzar prefigured that under Titus.
2. as with the people, so with the priest—All alike shall share the same calamity: no favored class shall escape (compare Eze 7:12, 13; Ho 4:9; Re 6:15).
4. world—the kingdom of Israel; as in Isa 13:11, Babylon.
haughty—literally, "the height" of the people: abstract for concrete, that is, the high people; even the nobles share the general distress.
5. earth—rather, "the land."
defiled under … inhabitants—namely, with innocent blood (Ge 4:11; Nu 35:33; Ps 106:38).
laws … ordinance … everlasting covenant—The moral laws, positive statutes, and national covenant designed to be for ever between God and them.
6. earth—the land.
burned—namely, with the consuming wrath of heaven: either internally, as in Job 30:30 [Rosenmuller]; or externally, the prophet has before his eyes the people being consumed with the withering dryness of their doomed land (so Joe 1:10, 12), [Maurer].
7. mourneth—because there are none to drink it [Barnes]. Rather, "is become vapid" [Horsley].
languisheth—because there are none to cultivate it now.
8. (Re 18:22).
9. with a song—the usual accompaniment of feasts.
strong drink—(See on Isa 5:11). "Date wine" [Horsley].
bitter—in consequence of the national calamities.
10. city of confusion—rather, "desolation." What Jerusalem would be; by anticipation it is called so. Horsley translates, "The city is broken down; it is a ruin."
shut up—through fear; or rather, "choked up by ruins."
11. crying for wine—to drown their sorrows in drink (Isa 16:9); Joe 1:5, written about the same time, resembles this.
12. with destruction—rather "crash" [Gesenius]. "With a great tumult the gate is battered down" [Horsley].
13. the land—Judea. Put the comma after "land," not after "people." "There shall be among the people (a remnant left), as the shaking (the after-picking) of an olive tree"; as in gathering olives, a few remain on the highest boughs (Isa 17:5, 6).
14. They—those who are left: the remnant.
sing for the majesty of the Lord—sing a thanksgiving for the goodness of the Lord, who has so mercifully preserved them.
from the sea—from the distant lands beyond the sea, whither they have escaped.
15. in the fires—Vitringa translates, "in the caves." Could it mean the fires of affliction (1Pe 1:7)? They were exiles at the time. The fires only loose the carnal bonds off the soul, without injuring a hair, as in the case of Shadrach, Meshach, and Abed-nego. Lowth reads, in the islands (Eze 26:18). Rather translate for "fires," "in the regions of morning light," that is, the east, in antithesis to the "isles of the sea," that is, the west [Maurer]. Wheresoever ye be scattered, east or west, still glorify the Lord (Mal 1:11).
16. Songs to God come in together to Palestine from distant lands, as a grand chorus.
glory to the righteous—the burden of the songs (Isa 26:2, 7). Amidst exile, the loss of their temple, and all that is dear to man, their confidence in God is unshaken. These songs recall the joy of other times and draw from Jerusalem in her present calamities, the cry, "My leanness." Horsley translates, "glory to the Just One"; then My leanness expresses his sense of man's corruption, which led the Jews, "the treacherous dealers" (Jer 5:11), to crucify the Just One; and his deficiency of righteousness which made him need to be clothed with the righteousness of the Just One (Ps 106:15).
treacherous dealers—the foreign nations that oppress Jerusalem, and overcome it by stratagem (so in Isa 21:2) [Barnes].
17. This verse explains the wretchedness spoken of in Isa 24:16. Jeremiah (Jer 48:43, 44) uses the same words. They are proverbial; Isa 24:18 expressing that the inhabitants were nowhere safe; if they escaped one danger, they fell into another, and worse, on the opposite side (Am 5:19). "Fear" is the term applied to the cords with feathers of all colors which, when fluttered in the air, scare beasts into the pitfall, or birds into the snare. Horsley makes the connection. Indignant at the treatment which the Just One received, the prophet threatens the guilty land with instant vengeance.
18. noise of … fear—the shout designed to rouse the game and drive it into the pitfall.
windows … open—taken from the account of the deluge (Ge 7:11); the flood-gates. So the final judgments of fire on the apostate world are compared to the deluge (2Pe 3:5-7).
19. earth—the land: image from an earthquake.
20. removed like a cottage—(See on Isa 1:8). Here, a hanging couch, suspended from the trees by cords, such as Niebuhr describes the Arab keepers of lands as having, to enable them to keep watch, and at the same time to be secure from wild beasts. Translate, "Shall wave to and fro like a hammock" swung about by the wind.
heavy upon it—like an overwhelming burden.
not rise again—not meaning, that it never would rise (Isa 24:23), but in those convulsions it would not rise, it would surely fall.
21. host of … high ones—the heavenly host, that is, either the visible host of heaven (the present economy of nature, affected by the sun, moon, and stars, the objects of idolatry, being abolished, Isa 65:17; 60:19, simultaneously with the corrupt polity of men); or rather, "the invisible rulers of the darkness of this world," as the antithesis to "kings of the earth" shows. Angels, moreover, preside, as it were, over kingdoms of the world (Da 10:13, 20, 21).
22. in the pit—rather, "for the pit" [Horsley]. "In the dungeon" [Maurer]. Image from captives thrust together into a dungeon.
prison—that is, as in a prison. This sheds light on the disputed passage, 1Pe 3:19, where also the prison is figurative: The "shutting up" of the Jews in Jerusalem under Nebuchadnezzar, and again under Titus, was to be followed by a visitation of mercy "after many days"—seventy years in the case of the former—the time is not yet elapsed in the case of the latter. Horsley takes "visited" in a bad sense, namely, in wrath, as in Isa 26:14; compare Isa 29:6; the punishment being the heavier in the fact of the delay. Probably a double visitation is intended, deliverance to the elect, wrath to hardened unbelievers; as Isa 24:23 plainly contemplates judgments on proud sinners, symbolized by the "sun" and "moon."
23. (Jer 3:17). Still future: of which Jesus' triumphal entry into Jerusalem amidst hosannas was a pledge.
his ancients—the elders of His people; or in general, His ancient people, the Jews. After the overthrow of the world kingdoms. Jehovah's shall be set up with a splendor exceeding the light of the sun and moon under the previous order of things (Isa 60:19, 20).