TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 24:1–12. His two-level outline is real structure in the source text, so it is rendered as structure.
It is a very dark and melancholy scene that this prophecy presents to our view; turn our eyes which way we will, every thing looks dismal. The threatened desolations are here described in a great variety of expressions to the same purport, and all aggravating.
I.The earth is stripped of all its ornaments and looks as if it were taken off its basis; it is made empty and waste (Isa 24:1), as if it were reduced to its first chaos, Tohu and Bohu, nothing but confusion and emptiness again (Gen 1:2), without form and void. It is true earth sometimes signifies the land, and so the same word eretz is here translated (Isa 24:3): The land shall be utterly emptied and utterly spoiled; but I see not why it should not there, as well as Isa 24:1, be translated the earth; for most commonly, if not always, where it signifies some one particular land it has something joined to it, or at least not far from it, which does so appropriate it; as the land (or earth) of Egypt, or Canaan, or this land, or ours, or yours, or the like. It might indeed refer to some particular country, and an ambiguous word might be used to warrant such an application; for it is good to apply to ourselves, and our own hands, what the scripture says in general of the vanity and vexation of spirit that attend all things here below; but it should seem designed to speak what often happens to many countries, and will do while the world stands, and what may, we know not how soon, happen to our own, and what is the general character of all earthly things: they are empty of all solid comfort and satisfaction; a little thing makes them waste. We often see numerous families, and plentiful estates, utterly emptied and utterly spoiled, by one judgment or other, or perhaps only by a gradual and insensible decay. Sin has turned the earth upside down; the earth has become quite a different thing to man from what it was when God made it to be his habitation. Sin has also scattered abroad the inhabitants thereof. The rebellion at Babel was the occasion of the dispersion there. How many ways are there in which the inhabitants both of towns and of private houses are scattered abroad, so that near relations and old neighbours know nothing of one another! To the same purport is Isa 24:4. The earth mourns, and fades away; it disappoints those that placed their happiness in it and raised their expectations high from it, and proves not what they promised themselves it would be. The whole world languishes and fades away, as hastening towards a dissolution. It is, at the best, like a flower, which withers in the hands of those that please themselves too much with it, and lay it in their bosoms. And, as the earth itself grows old, so those that dwell therein are desolate; men carry crazy sickly bodies along with them, are often solitary, and confined by affliction, Isa 24:6. When the earth languishes, and is not so fruitful as it used to be, then those that dwell therein, that make it their home, and rest, and portion, are desolate; whereas those that by faith dwell in God can rejoice in him even when the fir-tree does not blossom. If we look abroad, and see in how many places pestilences and burning fevers rage, and what multitudes are swept away by them in a little time, so that sometimes the living scarcely suffice to bury the dead, perhaps we shall understand what the prophet means when he says, The inhabitants of the earth are burned, or consumed, some by one disease, others by another, and there are but few men left, in comparison. Note, The world we live in is a world of disappointment, a vale of tears, and a dying world; and the children of men in it are but of few days, and full of trouble.
II.It is God that brings all these calamities upon the earth.
The Lord that made the earth, and made it fruitful and beautiful, for the service and comfort of man, now makes it empty and waste (Isa 24:1), for its Creator is and will be its Judge; he has an incontestable right to pass sentence upon it and an irresistible power to execute that sentence. It is the Lord that has spoken this word, and he will do the work (Isa 24:3); it is his curse that has devoured the earth (Isa 24:6), the general curse which sin brought upon the ground for man's sake (Gen 3:17), and all the particular curses which families and countries bring upon themselves by their enormous wickedness. See the power of God's curse, how it makes all empty and lays all waste; those whom he curses are cursed indeed.
III.Persons of all ranks and conditions shall share in these calamities (Isa 24:2):
It shall be as with the people, so with the priest, etc. This is true of many of the common calamities of human life; all are subject to the same diseases of body, sorrows of mind, afflictions in relations, and the like. There is one event to those of very different stations; time and chance happen to them all. It is in a special manner true of the destroying judgments which God sometimes brings upon sinful nations; when he pleases he can make them universal, so that none shall escape them or be exempt from them; whether men have little or much, they shall lose it all. Those of the meaner rank smart first by famine; but those of the higher rank go first into captivity, while the poor of the land are left. It shall be all alike,
1.With high and low: As with the people, so with the priest, or prince. The dignity of magistrates and ministers, and the respect and reverence due to both, shall not secure them. The faces of elders are not honoured, Lam 5:12. The priests had been as corrupt and wicked as the people; and, if their character served not to restrain them from sin, how can they expect it should serve to secure them from judgments? In both it is like people, like priest, Hos 4:8, Hos 4:9.
2.With bond and free: As with the servant, so with his master; as with the maid, so with her mistress. They have all corrupted their way, and therefore will all be made miserable when the earth is made waste.
3.With rich and poor. Those that have money before-hand, that are purchasing, and letting out money to interest, will fare no better than those that are so impoverished that they are forced to sell their estates and take up money at interest. There are judgments short of the great day of judgment in which rich and poor meet together. Let not those that are advanced in the world set their inferiors at too great a distance, because they know not how soon they may be set upon a level with them. The rich man's wealth is his strong city in his own conceit; but it does not always prove so.
IV.It is sin that brings these calamities upon the earth.
The earth is made empty, and fades away, because it is defiled under the inhabitants thereof (Isa 24:5); it is polluted by the sins of men, and therefore it is made desolate by the judgments of God. Such is the filthy nature of sin that it defiles the earth itself under the sinful inhabitants thereof, and it is rendered unpleasant in the eyes of God and good men. See Lev 18:25, Lev 18:27, Lev 18:28. Blood, in particular, defiles the land, Num 35:33. The earth never spues out its inhabitants till they have first defiled it by their sins. Why, what have they done?
1.They have transgressed the laws of their creation, not answered the ends of it. The bonds of the law of nature have been broken by them, and they have cast from them the cords of their obligations to the God of nature.
2.They have changed the ordinances of revealed religion, those of them that have had the benefit of that. They have neglected the ordinances (so some read it), and have made no conscience of observing them. They have passed over the laws, in the commission of sin, and have passed by the ordinance, in the omission of duty.
3.Herein they have broken the everlasting covenant, which is a perpetual bond and will be to those that keep it a perpetual blessing. It is God's wonderful condescension that he is pleased to deal with men in a covenant-way, to do them good, and thereby oblige them to do him service. Even those that had no benefit by God's covenant with Abraham had benefit by his covenant with Noah and his sons, which is called an everlasting covenant, his covenant with day and night; but they observe not the precepts of the sons of Noah, they acknowledge not God's goodness in the day and night, nor study to make him any grateful returns, and so break the everlasting covenant and defeat the gracious designs and intentions of it.
V.These judgments shall humble men's pride and mar their mirth. When the earth is made empty,
1.It is a great mortification to men's pride (Isa 24:4): The haughty people of the earth do languish; for they have lost that which supported their pride, and for which they magnified themselves. As for those that have held their heads highest, God can make them hang the head.
2.It is a great damp to men's jollity. This is enlarged upon much (Isa 24:7-9): All the merry-hearted do sigh. Such is the nature of carnal mirth, it is but as the crackling of thorns under a pot, Ecc 7:6. Great laughters commonly end in a sigh. Those that make the world their chief joy cannot rejoice ever more. When God sends his judgments into the earth he designs thereby to make those serious that were wholly addicted to their pleasures. Let your laughter be turned into mourning. When the earth is emptied the noise of those that rejoice in it ends. Carnal joy is a noisy thing; but the noise of it will soon be at an end, and the end of it is heaviness. Two things are made use of to excite and express vain mirth, and the jovial crew is here deprived of both: - (1.) Drinking: The new wine mourns; it has grown sour for want of drinking; for, how proper soever it may be for the heavy heart (Pro 31:6), it does not relish to them as it does to the merry-hearted. The vine languishes, and gives little hopes of a vintage, and therefore the merry-hearted do sigh; for they know no other gladness than that of their corn, and wine, and oil increasing (Psa 4:7), and, if you destroy their vines and their fig-trees, you make all their mirth to cease, Hos 2:11, Hos 2:12. They shall not now drink wine with a song and with huzzas, as they used to, but rather drink it with a sigh; nay, Strong drink shall be bitter to those that drink it, because they cannot but mingle their tears with it; or, through sickness, they have lost the relish of it. God has many ways to embitter wine and strong drink to those that love them and have the highest gust of them: distemper of body, anguish of mind, the ruin of the estate or country, will make the strong drink bitter and all the delights of sense tasteless and insipid. (2.) Music: The mirth of tabrets ceases, and the joy of the harp, which used to be at their feasts, Isa 5:12. The captives in Babylon hang their harps on the willow trees. In short, All joy is darkened; there is not a pleasant look to be seen, nor has any one power to force a smile; all the mirth of the land is gone (Isa 24:11); and, if it was that mirth which Solomon calls madness, there is no great loss of it.
VI.The cities will in a particular manner feel from these desolations of the country (Isa 24:10):
The city of confusion is broken, is broken down (so we read it); it lies exposed to invading powers, not only by the breaking down of its walls, but by the confusion that the inhabitants are in. Every house is shut up, perhaps by reason of the plague, which has burned or consumed the inhabitants, so that there are few men left, Isa 24:6. Houses infected are usually shut up that no man may come in. Or they are shut up because they are deserted and uninhabited. There is a crying for wine, that is, for the spoiling of the vintage, so that there is likely to be no wine. In the city, in Jerusalem itself, that had been so much frequented, there shall be left nothing but desolation; grass shall grow in the streets, and the gate is smitten with destruction (Isa 24:12); all that used to pass and repass through the gate are smitten, and all the strength of the city is cut off. How soon can God make a city of order a city of confusion, and then it will soon be a city of desolation!
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 7 and following) The grape harvest has failed, the vine is weakened, all those who rejoiced in their hearts have sighed. The joy of the tambourines has ceased, the sound of the rejoicers has quieted, the sweetness of the lyre has been silenced, as those who do not drink wine with singing, bitter will be the drink for those who drink it. The city of vanity is worn away, every house is closed with no one entering. There will be a cry over wine in the streets, all joy is deserted, the pleasure of the land has been moved elsewhere. And the solitude was left in the city, and calamity will oppress the gates: for these will be in the midst of the earth, in the midst of the people. In the end of the world, the remembrance of past delights will be the material of torments. Wherefore even that rich man, clothed in purple at a banquet, who had received his good things in his life, lifting up his eyes from hell, sees Lazarus in rest (Luke XVI). And the Lord, reproving the rich and luxurious and laughing, speaks in the Gospel: Woe to you who are rich, because you have received your consolation. Woe to you who are now satisfied, for you will hunger. Woe to you who are now laughing, for you will mourn and weep (Luke 6:25). Therefore, when the resurrection of the dead will have occurred, and the day of judgment will have come, then the wine and the harvest will mourn, of which Moses speaks: Their vine is from Sodom, their vineyard is from Gomorrah. Their grapes are grapes of gall, their clusters are bitter. The fury of dragons is their wine, and the incurable fury of asps (Deuteronomy 32:33). Then every drink, or as it is said in Hebrew, 'sycerah', that is, drunkenness, which overturns the state of the mind and does not allow people to stay awake, will be changed into bitterness, which deceives those who use it with its sweetness for a time, and in the end is found to be more bitter than gall. Then all the sweetness of those who rejoice and the sounds of tambourines and lyres will be turned into mourning and groaning. Let us present this testimony to those who in banquets not only indulge in gluttony and drunkenness but also in the luxuries of the ears, so that strength of the soul may soften through all the senses. The city of vanity is destroyed, that is, every city, or spiritual Babylon, which sits on seven purple mountains, whose punishments we read about in the Apocalypse of John (Apoc. XVIII). It is well said, the city of vanity. For if it is said of heaven and earth, and of all things that are earthly: Vanity of vanities and all is vanity (Eccl. I, 2); how much more should this be said of one city, which is a small part of the whole world! Then the houses, whose ceilings are now gilded, and the poor without shelter and dying in hovels, will be adorned with marble veneers and shining ivory panels, but they will remain empty. There will be clamor in the streets over wine, not on the narrow and cramped road that leads to life, but on the wide and spacious road that leads to death (Matthew 7). Their error is over wine and drunkenness, those who have fallen asleep in their slumber, and all the wealthy men found nothing in their hands (Psalm 75). For indeed the joy of the earth has been translated to the heavens, and the once famous solitude is left in the abandoned city, and calamity will oppress the inhabitants of the crowded gateways through which the streams of peoples used to flow. And in order that we may know clearly the news of the destruction of the whole world, it added, These things shall happen in the midst of the earth: in the midst of nations or peoples.
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Summary
Isaiah 24:10 vividly portrays a scene of profound desolation and divine judgment, depicting a "city of confusion" utterly dismantled and abandoned. This symbolic city, representing human rebellion and disorder, is depicted as broken down, with every house sealed shut, signifying the complete cessation of life, commerce, and human activity. The verse serves as a stark prophetic warning of the inevitable consequences when humanity rejects God's established order, leading to a reversal of creation and a return to primeval chaos and emptiness.
Context
Literary Context
Isaiah 24:10 is embedded within a significant prophetic section of Isaiah, often referred to as "Isaiah's Little Apocalypse" (chapters 24-27). This section marks a shift from specific judgments against individual nations to a more universal, eschatological judgment upon the entire earth. Chapter 24 specifically details the global devastation and desolation that will befall the world due to its pervasive sin and the breaking of God's eternal covenant, as highlighted in Isaiah 24:5. The preceding verses describe the earth mourning, its inhabitants wasted, and the joyous sounds of music and revelry ceasing. Verse 10, therefore, serves as a powerful climax to this description of universal ruin, focusing intensely on the complete breakdown of urban life and social structures, portraying a world emptied of its vibrant activity and brought to an eerie standstill by divine wrath.
Historical & Cultural Context
While many of Isaiah's prophecies addressed specific historical nations like Assyria and Babylon, the judgment described in Isaiah 24 transcends any single historical event, pointing instead to a universal, cosmic judgment that encompasses all humanity. Culturally, cities in the ancient Near East were paramount centers of power, commerce, and human civilization, often symbolizing human achievement, self-reliance, and collective identity. The destruction of a city, especially one characterized by "confusion," would have been understood as the ultimate undoing of human order and the shattering of human pride and security. The imagery of houses being "shut up" and "no man may come in" powerfully evokes a sense of abandonment and desolation, reminiscent of times when cities were deserted due to war, famine, or pestilence, leaving them as desolate monuments to human failure. This broader context underscores the prophet's message that no human stronghold, however mighty or self-sufficient, can ultimately withstand God's righteous and ultimate judgment.
Key Themes
This verse powerfully contributes to several key themes prevalent throughout the book of Isaiah and broader biblical theology. It underscores the theme of Divine Judgment, demonstrating God's absolute sovereignty and His righteous response to human sin and rebellion. The "city of confusion" symbolizes any human system or society built apart from God, destined for inevitable collapse. It also highlights Desolation and Ruin, vividly portraying the consequences of such judgment through the imagery of a broken city and deserted homes, emphasizing the complete cessation of life and order. Furthermore, the phrase "city of confusion" directly links to the theme of Chaos and Disorder, particularly through the Hebrew word tôhûw (confusion), which strikingly recalls the formless and empty state of the earth before creation, as described in Genesis 1:2. This connection suggests a profound reversal of creation, where human sin leads to a return to primeval chaos, contrasting sharply with the divine order God intends for His creation.
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to lie waste," this term signifies a "desolation (of surface)," "desert," or "a worthless thing." Adverbially, it can mean "in vain." Its most famous biblical usage is in Genesis 1:2, describing the earth as "without form, and void" before God brought order to creation. In Isaiah 24:10, its application to a city signifies a reversal of divine order, where human rebellion leads to a state of formlessness, emptiness, and utter worthlessness, mirroring the primeval chaos.
A primitive root meaning "to burst (literally or figuratively)," "break (down, off, in pieces, up)," "crush," or "destroy." This word conveys a sense of violent and complete disintegration. When applied to the "city of confusion," it emphasizes the thoroughness of its destruction, not merely a weakening but a shattering into fragments, rendering it utterly unusable and beyond repair.
A primitive root meaning "to shut up," "to surrender," "close up," or "inclose." This term denotes a state of being sealed off, inaccessible, or imprisoned. In the context of "every house is shut up," it paints a picture of abandonment and emptiness. It's not just that people have left, but the very possibility of entry or return is sealed off, signifying a permanent state of desolation and the end of all domestic or social activity.
Verse Breakdown
"The city of confusion is broken down"
This opening clause immediately establishes the subject of the judgment – a "city" characterized by "confusion." The term "city" here is likely symbolic, representing any human stronghold, civilization, or system that operates in defiance of God's order. The description "of confusion" (Hebrew tôhûw) powerfully evokes a state of disorder, emptiness, and spiritual void, echoing the pre-creation chaos. The declaration that it "is broken down" signifies a complete and irreversible destruction, a violent dismantling of its very foundations, leaving it in utter ruins.
"every house is shut up"
This phrase particularizes the desolation from the general city to its individual components – the houses. "Every house" emphasizes the comprehensive nature of the judgment, affecting all domestic and private spheres within the city. The phrase "is shut up" vividly portrays a state of abandonment and inaccessibility. It implies that these homes are not merely empty, but sealed, making entry impossible. This suggests a permanent cessation of life, commerce, and social interaction within the city's confines, signaling a complete end to its former vibrancy.
"that no man may come in"
This final clause clarifies the consequence and absolute finality of the houses being shut up. It underscores the profound emptiness and desolation. The city is not merely deserted temporarily; it is rendered permanently uninhabitable and unvisitable. This paints a chilling picture of utter silence and stagnation, a place where the normal rhythms of human life have ceased entirely, leaving it as a desolate monument to divine judgment and human folly.
Literary Devices
Isaiah 24:10 makes potent use of several literary devices to convey its message of judgment and desolation with profound impact. Symbolism is paramount, as "the city of confusion" serves as a powerful symbol not of a specific historical city, but of any human civilization, system, or stronghold built on principles contrary to God's divine order. This city represents the culmination of human rebellion and its inevitable descent into chaos. The phrase "broken down" employs Metaphor to describe the complete collapse of this rebellious human system, extending beyond mere physical destruction to encompass societal, moral, and spiritual ruin. The imagery of "every house is shut up, that no man may come in" utilizes vivid Imagery to evoke a sense of eerie silence, abandonment, and absolute emptiness, painting a stark picture of a place utterly devoid of life and human activity. This also borders on Hyperbole, emphasizing the completeness and irreversibility of the desolation, suggesting an extreme and comprehensive judgment that leaves no corner untouched and no possibility of return or restoration by human means.
Theological and Thematic Connections
Isaiah 24:10 stands as a profound theological statement on the ultimate consequences of human rebellion against divine order. It underscores God's absolute sovereignty and His righteous judgment over all creation. The "city of confusion" represents the futility and inherent instability of building human systems, societies, or even individual lives apart from God; such endeavors are destined to return to the very chaos from which God originally brought order. This verse highlights the biblical principle that true peace, lasting order, and genuine flourishing are found only in submission to God's will and reliance on His wisdom. Deviation from His path inevitably leads to spiritual, social, and existential breakdown. It is a stark reminder that God will ultimately bring all things into account, establishing His perfect reign where righteousness alone dwells.
Reflection and Application
Isaiah 24:10 stands as a sobering warning and a profound call to introspection for individuals and societies alike. It challenges us to critically examine the foundations upon which we build our lives, our communities, and our aspirations. If our endeavors are rooted in self-reliance, human pride, and a rejection of God's righteous standards, they are ultimately destined for the same "confusion" and "broken down" state described in this verse. True and lasting security, peace, and flourishing are found only when we align ourselves with God's divine order and build upon His unchanging truth. This verse compels us to prioritize spiritual realities over fleeting worldly successes, reminding us that the ultimate judgment will expose all that is built on shifting sand. For believers, it reinforces the urgency of living a life that honors God, seeking His kingdom first, and being a beacon of His order and truth in a world increasingly prone to chaos and spiritual emptiness.
Questions for Reflection
FAQ
What is the "city of confusion" mentioned in Isaiah 24:10?
The "city of confusion" is widely understood by biblical scholars to be a symbolic representation rather than a specific historical city like Jerusalem or Babylon. The Hebrew word for "confusion" (tôhûw) is the same term used in Genesis 1:2 to describe the earth as "without form and void" before God's creative act. Thus, the "city of confusion" symbolizes any human civilization, society, or stronghold that has rejected God's order and embraced wickedness, ultimately leading to a return to primeval chaos and emptiness. It represents the ultimate futility and destruction of human endeavors built apart from God.
Does this verse refer to a specific historical event or a future judgment?
While Isaiah's prophecies often have historical fulfillments, Isaiah 24 is generally interpreted as having a universal and eschatological scope, pointing to a future, global judgment upon the earth. The language used—widespread devastation, the breaking of an "everlasting covenant" (Isaiah 24:5), and the earth reeling like a drunkard (Isaiah 24:20)—suggests a judgment far grander than any single historical event. It foreshadows the ultimate divine reckoning with human sin and the establishment of God's righteous kingdom, which transcends any particular historical period.
Christ-Centered Fulfillment
Isaiah 24:10, with its stark depiction of a "city of confusion" broken down and deserted, finds its ultimate Christ-centered fulfillment in several profound ways. First, the chaos and desolation described here underscore humanity's desperate need for a divine restorer and order-bringer. Jesus Christ, as the eternal Word through whom all things were created and sustained (John 1:3), is the one who brings order out of chaos, not merely at creation but continually. He is the true and unshakeable foundation (1 Corinthians 3:11) upon whom a lasting "city" or spiritual dwelling can be built, in stark contrast to the rebellious human constructs destined for ruin. Furthermore, the judgment depicted in Isaiah points to Christ's ultimate role as the righteous judge of all the earth. While the "city of confusion" faces destruction, Christ offers refuge and redemption, inviting humanity into His kingdom, which is not of this world (John 18:36) and will never be shaken. Ultimately, the desolation of the earthly city of rebellion foreshadows the glorious establishment of the New Jerusalem, the heavenly city whose builder and maker is God (Hebrews 11:10). In this eternal city, made possible through Christ's atoning work and triumphant reign, there will be no more confusion, sorrow, or desolation, but only perfect order, peace, and the presence of God (Revelation 21:2-4). Thus, the judgment on the city of confusion paves the way for the eternal city of God, fully realized in Christ.