Isaiah 33:6 Ulasan

This chapter relates to the same events as the foregoing chapter, the distress of Judah and Jerusalem by Sennacherib's invasion and their deliverance out of that distress by the destruction of the Assyrian army. These are intermixed in the prophecy, in the way of a Pindaric. Observe, I. The great distress that Judah and Jerusalem should then be brought into (Isa 33:7-9). II. The particular frights which the sinners in Zion should then be in (Isa 33:13, Isa 33:14). III. The prayers of good people to God in this distress (Isa 33:2). IV. The holy security which they should enjoy in the midst of this trouble (Isa 33:15, Isa 33:16). V. The destruction of the army of the Assyrians (Isa 33:1-3), in which God would be greatly glorified (Isa 33:5, Isa 33:10-12). VI. The enriching of the Jews with the spoil of the Assyrian camp (Isa 33:4, Isa 33:23, Isa 33:24). VII. The happy settlement of Jerusalem, and the Jewish state, upon this. Religion shall be uppermost (Isa 33:6), and their civil state shall flourish (Isa 33:17-22). This was soon fulfilled, but is written for our learning.

INTRODUCTION TO ISAIAH 33 This chapter contains an account of God's judgments upon the enemies of his people, and of the peaceable, comfortable, and happy state of the church in the latter day. The judgment denounced, Isa 33:1 a prayer of the church for safety and protection, which it promises itself from what God had heretofore done, Isa 33:2 an answer to it, declaring the spoil of the enemy, and the happy times the people of God should enjoy through his appearance for them, Isa 33:4 though previous thereunto there would be very distressing ones, Isa 33:7 when the Lord resolves to arise and exert his power in the destruction of the people, who should be burnt up like stubble, thorns, and lime, Isa 33:10 persons far and near are called upon to take notice of this, Isa 33:13 which would issue in a different manner, in the surprise and terror of hypocrites, and in the safety and plenty of provisions for good men, who are described, Isa 33:14 and then follow promises to them, of seeing the King in his beauty, and beholding a distant country of reflecting on past terror with pleasure, being freed from it, and in no danger of a foreign enemy, Isa 33:17 and the chapter is concluded with a famous prophecy of the peace, prosperity, and safety of the church, and of the healthfulness of its inhabitants, under the protection of Christ, its King and Lawgiver, its enemies being also an easy prey to it, Isa 33:20.

And wisdom and knowledge shall be the stability of thy times,.... Some take these words to be directed to Hezekiah; but rather they are an apostrophe to the Messiah, and respect the later times of Christ, when many shall run to and fro, and the knowledge of him shall be increased, and the earth shall be covered with it, as the waters cover the sea; and which, as it will make these times comfortable and pleasant, so firm, durable, and lasting: or else they are the words of believers in those times, addressed to Zion the church, before spoken of, observing the great increase of spiritual wisdom and knowledge after the destruction of antichrist; by means of which there would be settled times of peace, joy, and comfort to the church: and strength of salvation; or "salvations" (x); or strong and lasting salvations; eternal salvation by Jesus Christ, and complete salvation from antichrist, and from every other enemy; which, together with spiritual wisdom, and experimental knowledge of Christ, and his Gospel, will be the stability of those happy times, which will make the spiritual reign of Christ. The whole may be rendered, according to the accents (y), and "he" (that is, the Lord, before spoken of) "shall be the stability of thy times; the strength of salvations shall be wisdom and knowledge": the fear of the Lord is his treasure; either Hezekiah's, as some, who esteemed the fear of the Lord above all his treasure; and was more zealous in settling and establishing the true worship of God than in amassing treasures to himself: or rather the Lord's treasure, from which he receives a tribute of honour, of more value than the greatest treasure: or, best of all, the church's treasure, and every true believer's; this being the beginning of wisdom, or true grace, the best of riches, and which secures the saints' final perseverance to glory, the better and more enduring substance. (x) "fortitudo salutum", Pagninus, Montanus; "rebur ominis, vel multiplicis salutis", Junius & Tremellius, Piscator. (y) Vid. Reinbeck de Accent. Heb. p. 405.

(Verse 2 and following) Lord, have mercy on us: for we have waited for you: be our strength in the morning, and our salvation in time of trouble. At the voice of the Angel, the people fled; at your exaltation the nations were scattered. And your spoil will be gathered, as the locust is gathered, as when the ditches are full of it. The Lord is magnified, for he dwells on high: he has filled Zion with judgment and justice. And there will be faith in your times: wealth of salvation, wisdom, and knowledge: the fear of the Lord is its treasure. LXX: Lord, have mercy on us, for we trust in You: the seed of the unbelievers has been brought to destruction, but our salvation is in the time of tribulation: because of the voice of fear, the peoples are astonished by your fear, and the nations are scattered. But now your spoils, both small and great, will be gathered together: when someone gathers locusts, they will mock you: O holy God who dwells on high. Zion is filled with justice and righteousness, salvation is stored in the law: wisdom, discipline, and piety come from the Lord, these are the treasures of justice. This is a chapter from the Hebrews, in which it is read: Woe to those who plunder, will they not be plundered themselves? and so on until the end. They believe that this is a statement against King Sennacherib of the Assyrians, who, after overthrowing the ten tribes known as Israel and capturing the cities of Judah, will himself be defeated and his army destroyed by the Angel. Now, from the perspective of the people, giving thanks to God and saying, 'Lord, have mercy on us, we have waited for you,' these words contend, which are contained in the present (or following) chapter, that His arm and strength were the protection for the people besieged in the morning, and salvation in their time of need and distress. For by the voice of the Angel, whom Symmachus translated as it is written in Hebrew, Amun (whom the Hebrews consider to be Gabriel) and has the etymology of the people; the Assyrian fled, and the nations that came with him were scattered here and there from the exaltation of God. As they fled, the spoils were gathered by the Jews, just as a multitude of caterpillars and locusts are collected when they have been heaped into pits. In their victory, the Lord was magnified, and Zion was filled with justice and righteousness, and the faith of the besieged people was proven. And they possessed all riches in wisdom and knowledge of God and fear of the Lord, who alone was their treasure. They said these things according to the history, striving in every way to undermine the sacraments of Christ and his Apostles. But after the happiness of the Apostles, about whom it has been said above (Ad. cap. XXXI, 20): Blessed are those who sow upon all waters, where the ox and the donkey tread, and the lamentation and mourning of those who persecute them, about whom it is said in what follows: Woe to those who make you miserable; but no one makes you miserable; and like moths on clothing, they will wear away, from the person of the same Apostles, we confirm these words for all believers. And this is the sense: Lord, we have hoped in your help, and have trusted in you. The seed of the unbelievers has perished forever, and our salvation has appeared in the time of tribulation. For with your assistance, the multitude of nations has been scattered, and those who sought to conquer and deceive have been defeated. And this has happened because the holy Lord dwells on high, and Zion is filled with judgment and justice, as it is written: Justice and judgment will rest in the wilderness. Therefore, she is Zion, which was previously called a desert, and whoever dwells in her will receive the law of the Gospel, in whose treasure our salvation is, and the wisdom of the believers, and discipline and piety, or faith, which is specifically of the Christians, and the fear of the Lord, in which the treasures of wisdom are contained.

It must follow that any one solidly established in the perfection of this love will rise to that more excellent and more sublime stage that is the fear derived from love. This is not a terror in the face of punishment or a desire for reward. Rather it is something that comes from the very greatness of love. It is the mixture of respect and affection that a son has for a very indulgent father, a brother for a brother, a friend for a friend, a wife for a husband. This is the fear whose splendor has been elegantly described by one of the prophets. “Wisdom and knowledge are the riches of salvation, but its treasure is the fear of the Lord.” He could not have more clearly described the dignity and the merit of this fear when he said that the riches of our salvation, namely, true wisdom and the knowledge of God, cannot be preserved except by the fear of the Lord. This is the fear to which saints, and not sinners, are invited by the prophetic oracles.… Someone holding to this fear of the Lord is certain to lack no perfection.

But, since there are many kinds of treasures and different grounds for joy, each one’s treasure corresponds to the movement of their desire. If it is an appetite for earthly things, it makes those who share in it not happy but wretched. Those who “savor the things above, not what is on earth,” and are not eager for what perishes but for what is eternal, have hidden, incorruptible resources, in that about which the prophet says, “In your treasure is our salvation. There wisdom and knowledge and holiness are from the Lord. These are the treasures of his justice.”Through them, with God’s grace helping us, even earthly goods are transformed into heavenly, as long as many use their wealth, either left them by law or otherwise acquired, as instruments of goodness. When they distribute, from what they can count as overabundance, to the support of the poor, they collect for themselves riches that cannot be lost, so that what they have withdrawn for alms cannot be credited to expense, and they properly keep their heart where they have “their treasure.” It is most blessed to use wealth of this kind that it may grow, and not fear lest it be destroyed.

But “true wealth” signifies either the joy of eternal life itself, concerning which it is written, “the riches of his inheritance in the saints,” or those spiritual virtues with which the fullness of life is attained, about which Isaiah said, “the riches of salvation, wisdom, and knowledge; the fear of the Lord himself is its treasure.”“And if you are unfaithful with goods that are not yours, who will give you something of your own?” The resources of this world are alien to us, that is, external to the nature of our habitat, “for we brought nothing into this world and we are without doubt unable to take anything from it.” Our possession is the kingdom of heaven, our life is Christ, and our wealth consists in the fruitfulness of spiritual works, about which Solomon said, “The redemption of a man’s soul is his wealth.”

Faith, which is the foundation of justice, above: Zion shall be redeemed in judgment (Isa 1:27); I will espouse you to me in justice, and in faith (Hos 2:19-20). As to the perfection of intellect: riches of salvation, wisdom, in divine things, and knowledge, in human things: wisdom is more precious than all riches (Prov 3:15). As to the ordering of the affections: the fear of the Lord: the fear of the Lord blots out sin (Sir 1:27). 719. Note on the words, riches of salvation, that we have riches, first, in God: in him are hid all the treasures of wisdom and knowledge of God (Col 2:3); second, in himself: wisdom is more precious than all riches (Prov 3:15); third, in the fellowship of the saints, above: a man shall be more precious than gold, yea a man than the finest of gold (Isa 13:12).

In this chapter the prophet predicts a restoration of Israel and Judah to the favor of God, attended with such glorious circumstances as shall astonish all the world, Jer 33:1-9. Their prosperity from that period is then described by a beautiful enumeration of circumstances, Jer 33:10-13. Thus leads to the promise of the Messiah, the grand subject of the prophetical writings, and the happiness and stability which the children of Israel shall enjoy under his government; promises which, in so far as they respect the great body of the Jews, remain still to be fulfilled, Jer 33:14-26.

His treasure "Thy treasure" - Ὁ θησαυρος σου, Sym. He had in his copy אצרך otsarcha, "thy treasure, "not אצרו otsaro, "his treasure."

The time is the autumn of 713 B.C. (Isa 33:1, Isa 33:8-9, describe the Assyrian spoiler; strong as he is, he shall fall before Jehovah who is stronger (Isa 33:2-6, Isa 33:10-12)) and thou--that is, though thou wast not spoiled--though thou wast not dealt treacherously with (see on Isa 24:16), thy spoiling and treachery are therefore without excuse, being unprovoked. cease--When God has let thee do thy worst, in execution of His plans, thine own turn shall come (compare Isa 10:12; Isa 14:2; Hab 2:8; Rev 13:10).

wisdom--sacred; that is, piety. thy--Hezekiah's; or rather, "Judea's." "His" refers to the same; such changes from the pronoun possessive of the second person to that of the third are common in Hebrew poetry. treasure--Not so much material wealth as piety shall constitute the riches of the nation (Pro 10:22; Pro 15:16).

We are now in the fourteenth year of Hezekiah's reign. The threatenings of the first years, which the repentance of the people had delayed, are now so far in force again, and so far actually realized, that the Assyrians are already in Judah, and have not only devastated the land, but are threatening Jerusalem. The element of promise now gains the upper hand, the prophet places himself between Asshur and his own nation with the weapons of prophecy and prayer, and the woe turns from the latter to the former. "Woe, devastator, and thyself not devastated; and thou spoiler, and still not spoiled! Hast thou done with devastating? thou shalt be devastated. Hast thou attained to rob? men rob thee." Asshur is described as not devastated and not spoiled (which could not be expressed by a participle as with us, since bâgad is construed with Beth, and not with the accusative of the person), because it had not yet been visited by any such misfortune as that which had fallen upon other lands and nations. But it would be repaid with like for the like as soon as כּ indicating simultaneousness, as in Isa 30:19 and Isa 18:5, for example) its devastating and spoiling had reached the point determined by Jehovah. Instead of בך, we find in some codd. and editions the reading בו, which is equally admissible. In כּהתימך (from תּמם) the radical syllable is lengthened, instead of having dagesh. כּנּלתך is equivalent to כּהנלותך, a hiphil syncopated for the sake of rhythm (as in Isa 3:8; Deu 1:33, and many other passages), written here with dagesh dirmens, from the verb nâlâh, which is attested also by Job 15:29. The coincidence in meaning with the Arab. verb nâl (fut. i and u), to acquire or attain (see Comm. on Job, at Job 15:29 and Job 30:24-27), has been admitted by the earliest of the national grammarians, Ben-Koreish, Chayug, etc. The conjecture כּכלּותך (in addition to which Cappellus proposed כנלאותך) is quite unnecessary. The play upon the sound sets forth the punishment of the hitherto unpunished one as the infallible echo of its sin.