Isaia 24:16 Commento

It is agreed that here begins a new sermon, which is continued to the end of Isa 27:1-13. And in it the prophet, according to the directions he had received, does, in many precious promises, "say to the righteous, It shall be well with them;" and, in many dreadful threatenings, he says, "Woe to the wicked, it shall be ill with them" (Isa 3:10, Isa 3:11); and these are interwoven, that they may illustrate each other. This chapter is mostly threatening; and, as the judgments threatened are very sore and grievous ones, so the people threatened with those judgments are very many. It is not the burden of any particular city or kingdom, as those before, but the burden of the whole earth. The word indeed signifies only the land, because our own land is commonly to us as all the earth. But it is here explained by another word that is not so confined; it is the world (Isa 24:4); so that it must at least take in a whole neighbourhood of nations. 1. Some think (and very probably) that it is a prophecy of the great havoc that Sennacherib and his Assyrian army should now shortly make of many of the nations in that part of the world. 2. Others make it to point at the like devastations which, about 100 years afterwards, Nebuchadnezzar and his armies should make in the same countries, going from one kingdom to another, not only to conquer them, but to ruin them and lay them waste; for that was the method which those eastern nations took in their wars. The promises that are mixed with the threatenings are intended for the support and comfort of the people of God in those very calamitous times. And, since here are no particular nations names either by whom or on whom those desolations should be brought, I see not but it may refer to both these events. Nay, the scripture has many fulfillings, and we ought to give it its full latitude; and therefore I incline to think that the prophet, from those and the like instances which he had a particular eye to, designs here to represent in general the calamitous state of mankind, and the many miseries which human life is liable to, especially those that attend the wars of the nations. Surely the prophets were sent, not only to foretel particular events, but to form the minds of men to virtue and piety, and for that end their prophecies were written and preserved even for our learning, and therefore ought not to be looked upon as of private interpretation. Now since a thorough conviction of the vanity of the world, and its insufficiency to make us happy, will go far towards bringing us to God, and drawing out our affections towards another world, the prophet here shows what vexation of spirit we must expect to meet with in these things, that we may never take up our rest in them, nor promise ourselves satisfaction any where short of the enjoyment of God. In this chapter we have, I. A threatening of desolating judgments for sin (Isa 24:1-12), to which is added an assurance that in the midst of them good people should be comforted (Isa 24:13-15). II. A further threatening of the like desolations (Isa 24:16-22), to which is added an assurance that in the midst of all God should be glorified.

These verses, as those before, plainly speak, I. Comfort to saints. They may be driven, by the common calamities of the places where they live, into the uttermost parts of the earth, or perhaps they are forced thither for their religion; but there they are singing, not sighing. Thence have we heard songs, and it is a comfort to us to hear them, to hear that good people carry their religion along with them even to the most distant regions, to hear that God visits them there and gives encouragement to hope that he will gather them thence, Deu 30:4. And this is their song, even glory to the righteous: the word is singular, and may refer to the righteous God, who is just in all he has brought upon us. This is glorifying the Lord in the fires. Or the meaning may be, "These songs redound to the glory or beauty of the righteous that sing them." We do the greatest honour imaginable to ourselves when we employ ourselves in honouring and glorifying God. This may have reference to the sending of the gospel to the uttermost parts of the earth, as far as this island of ours, in the days of the Messiah, the glad tidings of which are echoed back in songs heard thence, from churches planted there, even glory to the righteous God, agreeing with the angels' song, Glory be to God in the highest, and glory to all righteous men; for the work of redemption was ordained before the world for our glory. II. Terror to sinners. The prophet, having comforted himself and others with the prospect of a saved remnant, returns to lament the miseries he saw breaking in like a mighty torrent upon the earth: "But I said, My leanness! my leanness! woe unto me! The very thought of it frets me, and makes me lean," Isa 24:16. He foresees, 1. The prevalency of sin, that iniquity should abound (Isa 24:16): The treacherous dealers have dealt treacherously; this is itself a judgment, and that which provokes God to bring other judgments. (1.) Men are false to one another; there is no faith in man, but a universal dishonesty. Truth, that sacred bond of society, has departed, and there is nothing but treachery in men's dealings. See Jer 9:1, Jer 9:2. (2.) They are all false to their God; as to him, and their covenant with him, the children of men are all treacherous dealers, and have dealt very treacherously with their God, in departing from their allegiance to him. This is the original, and this the aggravation, of the sin of the world; and, when men have been false to their God, how should they be true to any other? 2. The prevalency of wrath and judgment for that sin. (2.) The inhabitants of the earth will be pursued from time to time, from place to place, by one mischief or other (Isa 24:17, Isa 24:18): Fear, and the pit, and the snare (fear of the pit and the snare) are upon them wherever they are; for the sons of men know not what evil they may suddenly be snared in, Ecc 9:12. These three words seem to be chosen for the sake of an elegant paranomasia, or, as we now scornfully call it, a jungle of words: Pachad, and Pachath, and Pach; but the meaning is plain (Isa 24:18), that evil pursues sinners (Pro 13:21), that the curse shall overtake the disobedient (Deu 28:15), that those who are secure because they have escaped one judgment know not how soon another may arrest them. What this prophet threatens all the inhabitants of the earth with another makes part of the judgment of Moab, Jer 48:43, Jer 48:44. But it is a common instance of the calamitous state of human life that when we seek to avoid one mischief we fall into a worse, and that the end of one trouble is often the beginning of another; so that we are least safe when we are most secure. (2.) The earth itself will be shaken to pieces. It will be literally so at last, when all the works therein shall be burnt up; and it is often figuratively so before that period. The windows from on high are open to pour down wrath, as in the universal deluge. Upon the wicked God shall rain snares (Psa 11:6); and, the fountains of the great deep being broken up, the foundations of the earth do shake of course, the frame of nature is unhinged, and all is in confusion. See how elegantly this is expressed (Isa 24:19, Isa 24:20): The earth is utterly broken down; it is clean dissolved; it is moved exceedingly, moved out of its place. God shakes heaven and earth, Hag 2:6. See the misery of those who lay up their treasure in the things of the earth and mind those things; they place their confidence in that which will shortly be utterly broken down and dissolved. The earth shall reel to and fro like a drunkard; so unsteady, so uncertain, are all the motions of these things. Worldly men dwell in it as in a palace, as in a castle, as in an impregnable tower; but it shall be removed like a cottage, so easily, so suddenly, and with so little loss to the great landlord. The pulling down of the earth will be but like the pulling down of a cottage, which the country is willing to be rid of, because it does but harbour beggars; and therefore no care is taken to rebuild it: It shall fall, and not rise again; but there shall be new heavens and a new earth, in which shall dwell nothing but righteousness. But what is it that shakes the earth thus and sinks it? It is the transgression thereof that shall be heavy upon it. Note, Sin is a burden to the whole creation; it is a heavy burden, a burden under which it groans now and will sink at last. Sin is the ruin of states, and kingdoms, and families; they fall under the weight of that talent of lead, Zac 5:7, Zac 5:8. (3.) God will have a particular controversy with the kings and great men of the earth (Isa 24:21): He will punish the host of the high ones. Hosts of princes are no more before God than hosts of common men; what can a host of high ones do with their combined force when the Most High, the Lord of hosts, contends with them to abase their height, and scatter their hosts, and break all their confederacies? The high ones, that are on high, that are puffed up with their height and grandeur, that think themselves so high that they are out of the reach of any danger, God will visit upon them all their pride and cruelty, with which they have oppressed and injured their neighbours and subjects, and it shall now return upon their own heads. The kings of the earth shall now be reckoned with upon the earth, to show that verily there is a God that judges in the earth and will render to the proudest of kings according to the fruit of their doings. Let those that are trampled upon by the high ones of the earth comfort themselves with this, that though they cannot, dare not, must not, resist them, yet there is a God that will call them to an account, that will triumph over them upon their own dunghill: for the earth they are kings of is in the eye of God no better. This is general only. It is particularly foretold (Isa 24:22) that they shall be gathered together as prisoners, convicted condemned prisoners, are gathered in the pit, or dungeon, and there they shall be shut up under close confinement. The kings and high ones, who took all possible liberty themselves, and took a pride and pleasure in shutting up others, shall now be themselves shut up. Let not the free man glory in his freedom, any more than the strong man in his strength, for he knows not what restraints he is reserved for. But after many days they shall be visited, either, [1.] They shall be visited in wrath; it is the same word, in another form, that is used (Isa 24:21), the Lord shall punish them; they shall be reserved to the day of execution, as condemned prisoners are, and as fallen angels are reserved in chains of darkness to the judgment of the great day, Jde 1:6. Let this account for the delays of divine vengeance; sentence is not executed speedily, because execution-day has not yet come, and perhaps will not come till after many days; but it is certain that the wicked is reserved for the day of destruction, and is therefore preserved in the mean time, but shall be brought forth to the day of wrath, Job 21:30. Let us therefore judge nothing before the time. [2.] They shall be visited in mercy, and be discharged from their imprisonment, and shall again obtain, if not their dignity, yet their liberty. Nebuchadnezzar, in his conquests, made many kings and princes his captives, and kept them in the dungeon in Babylon, and, among the rest, Jehoiachin King of Judah; but after many days, when Nebuchadnezzar's head was laid, his son visited them, and granted (as should seem) some reviving to them all in their bondage; for it is made an instance of his particular kindness to Jehoiachin that he set his throne above the throne of the rest of the kings that were with him, Jer 52:32. If we apply this to the general state of mankind, it imports a revolution of conditions; those that were high are punished, those that were punished are relieved, after many days, that none in this world may be secure though their condition be ever so prosperous, nor any despair though their condition be ever so deplorable. 3. Glory to God in all this, Isa 24:23. When all this comes to pass, when the proud enemies of God's church are humbled and brought down, (1.) Then it shall appear, beyond contradiction, that the Lord reigns, which is always true, but not always alike evident. When the kings of the earth are punished for their tyranny and oppression, then it is proclaimed and proved to all the world that God is King of kings - King above them, by whom they are accountable - that he reigns as Lord of hosts, of all hosts, of their hosts, - that he reigns in Mount Zion, and in Jerusalem, in his church, for the honour and welfare of that, pursuant to the promises on which that is founded, reigns in his word and ordinances, - that he reigns before his ancients, before all his saints, especially before his ministers, the elders of his church, who have their eye upon all the out-goings of his power and providence, and, in all these events, observe his hand. God's ancients, the old disciples, the experienced Christians, that have often, when they have been perplexed, gone into the sanctuary of God in Zion and Jerusalem, and acquainted themselves with his manifestations of himself there, shall see more than others of God's dominion and sovereignty in these operations of his providence. (2.) Then it shall appear, beyond comparison, that he reigns gloriously, in such brightness and lustre that the moon shall be confounded and the sun ashamed, as the smaller lights are eclipsed and extinguished by the greater. Great men, who thought themselves to have as bright a lustre and as vast a dominion as the sun and moon, shall be ashamed when God appears above them, much more when he appears against them. Then shall their faces be filled with shame, that they may seek God's name. The eastern nations worshipped the sun and moon; but, when God shall appear so gloriously for his people against his and their enemies, all these pretended deities shall be ashamed that ever they received the homage of their deluded worshippers. The glory of the Creator infinitely outshines the glory of the brightest creatures. In the great day, when the Judge of heaven and earth shall shine forth in his glory, the sun shall by his transcendent lustre be turned into darkness and the moon into blood.

INTRODUCTION TO ISAIAH 24 This chapter contains a prophecy of calamities that should come upon the whole world, and the inhabitants of it, for their sins; of the preservation of a remnant; of the visitation of the kings of the earth; and of the appearance of Christ in his glory and majesty. The miserable condition of the world, and its inhabitants, especially all within the Romish jurisdiction, is set forth by various phrases, Isa 24:1 the causes of which are the transgression and mutation of the laws and ordinances of Christ, Isa 24:5 the effects of which are the cursing and burning of the inhabitants, Isa 24:6 cessation of all joy among them, Isa 24:7 and the destruction of their chief city, Rome, Isa 24:10 then follows a prophecy of a remnant that shall escape, and be brought into a very comfortable condition, and sing for joy, and glorify God in the midst of the earth, and in the uttermost parts of it, Isa 24:13 but it is intimated it shall go ill with others for their perfidy and treachery; fear and danger shall attend them everywhere, Isa 24:16 yea, in the issue, the world shall be shaken, and moved and removed, and be utterly dissolved, fall and not rise more, Isa 24:19 when the kings and great ones of the earth shall be taken prisoners, and punished by the Lord, Isa 24:21 and then Christ shall take to himself his great power, and reign with his people gloriously in the New Jerusalem state, Isa 24:23.

From the uttermost part of the earth have we heard songs,.... Of praise and thanksgivings, on account of the judgments of God on antichrist; for the glorious appearance of Christ's kingdom; for the spread of his Gospel throughout the world; for the conversion of the Jews, and the bringing in of the fulness of the Gentiles everywhere; wherefore these songs are heard from all parts of the world, and the uttermost parts of them; these are the voices said to be heard in heaven, or in the church, everywhere, Rev 11:15 so some Jewish writers (x) interpret the words of the days of the Messiah, and of the songs then to be sung: even glory to the righteous; to the righteous One; meaning either the righteous God, who is essentially righteous in himself, and declaratively in his works of providence and grace, and in the judgments he executes on his enemies; on account of which, particularly, glory is here ascribed unto him, even for his judgments on the great whore, they being just and true, Rev 16:6 or to Christ the righteous One, who is so as God, and as Mediator, and is the author of righteousness to his people; who ascribe the glory of deity, of salvation, and of righteousness to him, who is crowned with glory and honour now, and will be glorified on earth at this time; for then he, and he alone, will be exalted, and will reign before his ancients gloriously: or to righteous men, such who are made righteous by the righteousness of Christ imputed to them: it is a glory to have on the righteousness of Christ; and such as have it are all glorious within, and will be remarkably glorious in the latter day, a crown of glory in the hands of the Lord; and especially in the New Jerusalem church state, when they will have the glory of God upon them, as well as in the ultimate state. Ben Melech observes, that signifies desire and good will; and so may suggest, that the righteous at this time will have all that their hearts can wish for and desire, as well as visibly appear to be the objects of God's light and pleasure. Some think that the word "tzebi", translated "glory", signifies the land of Judea, called "the glory of all lands", Eze 20:6 which will at this time be restored to the Jews, who will now be converted, and be all righteous: but I said, my leanness, my leanness, woe unto me: the treacherous dealers have dealt treacherously, yea, the treacherous dealers have dealt very treacherously: this the prophet said, which brought leanness upon him; he either pining and fretting at the present state of his people, so very unlike to that which he now had a view of; they being a set of treacherous men, there being no faith in them, with respect to God or one another; no religion or truth, no honour nor honesty among them: or having in view the future state of this people when the Messiah should come; whom they would reject, and treacherously betray into the hands of the Gentiles, and crucify: or else, rather foreseeing, by a spirit of prophecy, the sad times that would be previous to those glorious ones before mentioned; as great declensions among professors; great coldness and lukewarmness in religious affairs, the consequence of which is leanness of soul; the interest of Christ brought very low, his witnesses being slain, and prophesying at an end; and all this through the treachery of false teachers that lie in wait to deceive: unless, rather, it can be thought that this refers to the Laodicean state, when there will be great lukewarmness and indifference in the professors of religion; great carnality and security, and much spiritual leanness, though great boasts of riches and fulness; and which will issue in the dissolution of the world, and the personal appearance of Christ, to which the following part of the chapter seems to relate. The Targum interprets the word "razi", which is repeated, and rendered "leanness", by a "secret" or mystery, thus, "the prophet said, a secret, a reward for the righteous is shown unto me; a secret punishment for the wicked is revealed unto me;'' and so Jarchi explains it of two secrets, the secret of punishment, and the secret of salvation; but of the latter especially the prophet would not say woe unto me, nor indeed of the former; for as the one is desirable, so the other is but just and righteous, and neither of them secrets, or mysteries: rather, if the idea of a mystery or secret is to be retained, the prophet may be thought to be thrown into distress, in the foreview of the blindness that should happen to Israel, and continue till the fulness of the Gentiles came in, which the apostle calls a mystery, Rom 11:25 and of their rejection, because of their disbelief of the Messiah, and their perfidious usage of him and his followers, dealing very treacherously with them, and betraying them into the hands of wicked men. (x) Midrash Kohelet, fol. 62. 3.

(Verse 16) From the ends of the earth we have heard praises, the glory of the Just One. And I said: My secret to me, my secret to me. Alas for me! LXX: From others we have heard wonders of the earth: the hope of the just, and they say + my mystery to me **. This which is said my mystery to me is not found in the LXX, but it has been added from Theodotion's translation in Greek. Again, instead of what they placed as woe, so that it is joined to the following verse, in Hebrew it is said Oi LI (), which properly means woe to me. Furthermore, for the ends that we have set forth more clearly for the sake of explanation, it is found in Hebrew 'Mecchenaph' (which means 'wing', not 'end'). Therefore, concerning those about whom it was said above, 'They shall lift up their voice and praise, when they neigh from the sea, and glorify the Lord in their teachings, and see the name of the Lord God of Israel praised in the islands of the sea', then they shall sing with united voice and say: 'From the ends of the earth, that is, from the prophets and the saints of the Lord, who, with wings assumed like a dove, hasten to the kingdom of the heavens, we have heard His praises proclaimed; and may it be fulfilled that the glory and hope of the Just may not be in vain, but that all things may be fulfilled.' And while they were saying these things, and the saints were neighing from the sea, and lifting up their voice and praising, the Prophet speaks to himself: When, he says, I heard these things, and perceived that the prophecy of the prophets was to be fulfilled in the overthrow of the world, I spoke to myself with an internal affection of the heart: I cannot narrate all that I see. My tongue sticks to my throat, my voice is cut off by pain. Woe is me, how great a order of torments is passing before my eyes! I perceive things that are present and things that are to come. However, those who think that this should be understood as the person of God are mistaken, not following the order of things. And I wonder in what sense the Psalms and praises, which are read in Hebrew as Zemroth, were interpreted as portents by the LXX, unless perhaps it is a sign and portent that, with the Jewish people excluded, the unbelieving multitude of gentiles might be saved first.

“The Spirit of the Lord filled the world.” But that will be done with the broken horns of sinners. The horns of the righteous one are said to be exalted, concerning which Isaiah prophesied: “From the ends of the earth we heard praises announcing the glory of the righteous one.” The church is understood to have seven horns, as does every world in which the sevenfold grace of the Spirit rules on account of his remarkable sevenfold operation. And eyes are mentioned here because of illumination. It is in relation to this, I believe, that Zechariah said, “These seven are the eyes of the Lord, which run through all the earth.”

Second, he designates the fulfillment of the precept: from the ends of the earth we have heard praises, the glory of the just one, that is, Christ, below: behold the Lord has made it to be heard in the ends of the earth (Isa 62:11). Third, the reward of those who fulfill it: and I said: my secret, of their reward: eye has not seen, nor ear heard: neither has it entered into the heart of man, what things God has prepared for them that love him (1 Cor 2:9); to myself, alone. Woe is me, for I cannot tell of it to others: I heard secret words which it is not granted to man to utter (2 Cor 12:4). Of the punishments of the damned: woe is me, such great punishments I see; and thus this belongs with the following part. 575. The prevaricators. Here he threatens a multitude of dangers, and concerning this, he does two things. First, he denounces the diversity of their sins: prevaricators, by omission, transgressors, by commission, I have accounted all the sinners of the earth prevaricators (Ps 119:119). 582. Note on the word, secret (Isa 24:16), that the mighty works of God are secret: first, because of their greatness: all men take not this word (Matt 19:11); if I have spoken to you earthly things, and you believe not: how will you believe, if I shall speak to you heavenly things? (John 3:12); second, because of their dignity: to you it is given to know the mysteries of the kingdom of heaven (Matt 13:11), but to others, in parables; third, because of the unsuitableness of others: give not that which is holy to dogs (Matt 7:6).

Under the emblem of the good and bad figs is represented the fate of the Jews already gone into captivity with Jeconiah, and of those that remained still in their own country with Zedekiah. It is likewise intimated that God would deal kindly with the former, but that his wrath would still pursue the latter, Jer 24:1-10.

But I said - The prophet speaks in the person of the inhabitants of the land still remaining there, who should be pursued by Divine vengeance, and suffer repeated distresses from the inroads and depredations of their powerful enemies. Agreeably to what he said before in a general denunciation of these calamities: - "Though there be a tenth part remaining in it; Even this shall undergo a repeated destruction." Isa 6:13 (note). See the note there. - L. My leanness, my leanness - Or, my secret; so the Vulgate, Montanus, and my old MS; רזן razan has this meaning in Chaldee; but in Hebrew it signifies to make lean, to waste. This sentence in the Hebrew has a strange connection of uncouth sounds: ואמר רזי לי רזי לי אוי לי בוגדים בגדו ובגד בגדים בגרו Vaomer, razi li razi li, oi li, bogedim bagadu, ubeged bogedim bagadu. This may be equalled by the translation in my Old MS. Bible: And I seide, my priveye thinge to me: my priveye thinge to me: woo to me: The lawe breykynge thei breken: and in lawe brekynge of the overdon thingis, they breken the lawe. The treacherous dealers have dealt treacherously "The plunderers plunder" - See note on Isa 21:2.

THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23) the earth--rather, "the land" of Judah (so in Isa 24:3, Isa 24:5-6; Joe 1:2). The desolation under Nebuchadnezzar prefigured that under Titus.

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, Isa 26:7). 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 (Psa 106:15). treacherous dealers--the foreign nations that oppress Jerusalem, and overcome it by stratagem (so in Isa 21:2) [BARNES].

This appeal is not made in vain. Isa 24:16. "From the border of the earth we hear songs: Praise to the Righteous One!" It no doubt seems natural enough to understand the term tzaddı̄k (righteous) as referring to Jehovah; but, as Hitzig observes, Jehovah is never called "the Righteous One" in so absolute a manner as this (compare, however, Psa 112:4, where it occurs in connection with other attributes, and Exo 9:27, where it stands in an antithetical relation); and in addition to this, Jehovah gives צבי (Isa 4:2; Isa 28:5), whilst כבוד, and not צבי, is ascribed to Him. Hence we must take the word in the same sense as in Isa 3:10 (cf., Hab 2:4). The reference is to the church of righteous men, whose faith has endured the fire of the judgment of wrath. In response to its summons to the praise of Jehovah, they answer it in songs from the border of the earth. The earth is here thought of as a garment spread out; cenaph is the point or edge of the garment, the extreme eastern and western ends (compare Isa 11:12). Thence the church of the future catches the sound of this grateful song as it is echoed from one to the other. The prophet feels himself, "in spirit," to be a member of this church; but all at once he becomes aware of the sufferings which will have first of all to be overcome, and which he cannot look upon without sharing the suffering himself. "Then I said, Ruin to me! ruin to me! Woe to me! Robbers rob, and robbing, they rob as robbers. Horror, and pit, and snare, are over thee, O inhabitant of the earth! And it cometh to pass, whoever fleeth from the tidings of horror falleth into the pit; and whoever escapeth out of the pit is caught in the snare: for the trap-doors on high are opened, and the firm foundations of the earth shake. The earth rending, is rent asunder; the earth bursting, is burst in pieces; the earth shaking, tottereth. The earth reeling, reeleth like a drunken man, and swingeth like a hammock; and its burden of sin presseth upon it; and it falleth, and riseth not again." The expression "Then I said" (cf., Isa 6:5) stands here in the same apocalyptic connection as in Rev 7:14, for example. He said it at that time in a state of ecstasy; so that when he committed to writing what he had seen, the saying was a thing of the past. The final salvation follows a final judgment; and looking back upon the latter, he bursts out into the exclamation of pain: râzı̄-lı̄, consumption, passing away, to me (see Isa 10:16; Isa 17:4), i.e., I must perish (râzi is a word of the same form as kâli, shâni, ‛âni; literally, it is a neuter adjective signifying emaciatum = macies; Ewald, 749, g). He sees a dreadful, bloodthirsty people preying among both men and stores (compare Isa 21:2; Isa 33:1, for the play upon the word with בגד, root גד, cf., κεύθειν τινά τι, tecte agere, i.e., from behind, treacherously, like assassins). The exclamation, "Horror, and pit," etc. (which Jeremiah applies in Jer 48:43-44, to the destruction of Moab by the Chaldeans), is not an invocation, but simply a deeply agitated utterance of what is inevitable. In the pit and snare there is a comparison implied of men to game, and of the enemy to sportsmen (cf., Jer 15:16; Lam 4:19; yillâcēr, as in Isa 8:15; Isa 28:13). The על in עליך is exactly the same as in Jdg 16:9 (cf., Isa 16:9). They who should flee as soon as the horrible news arrived (min, as in Isa 33:3) would not escape destruction, but would become victims to one form if not to another (the same thought which we find expressed twice in Amo 5:19, and still more fully in Isa 9:1-4, as well as in a more dreadfully exalted tone). Observe, however, in how mysterious a background those human instruments of punishment remain, who are suggested by the word bōgdim (robbers). The idea that the judgment is a direct act of Jehovah, stands in the foreground and governs the whole. For this reason it is described as a repetition of the flood (for the opened windows or trap-doors of the firmament, which let the great bodies of water above them come down from on high upon the earth, point back to Gen 7:11 and Gen 8:2, cf., Psa 78:23); and this indirectly implies its universality. It is also described as an earthquake. "The foundations of the earth" are the internal supports upon which the visible crust of the earth rests. The way in which the earth in its quaking first breaks, then bursts, and then falls, is painted for the ear by the three reflective forms in Isa 24:19, together with their gerundives, which keep each stage in the process of the catastrophe vividly before the mind. רעה is apparently an error of the pen for רע, if it is not indeed a n. actionis instead of the inf. absol. as in Hab 3:9. The accentuation, however, regards the ah as a toneless addition, and the form therefore as a gerundive (like kob in Num 23:25). The reflective form התרעע is not the hithpalel of רוּע, vociferari, but the hithpoel of רעע (רצץ), frangere. The threefold play upon the words would be tame, if the words themselves formed an anti-climax; but it is really a climax ascendens. The earth first of all receives rents; then gaping wide, it bursts asunder; and finally sways to and fro once more, and falls. It is no longer possible for it to keep upright. Its wickedness presses it down like a burden (Isa 1:4; Psa 38:5), so that it now reels for the last time like a drunken man (Isa 28:7; Isa 29:9), or a hammock (Isa 1:8), until it falls never to rise again.