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 24:16–23. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(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.”
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Summary
Isaiah 24:16 presents a striking prophetic juxtaposition, opening with a vision of future universal praise ascending from the farthest reaches of the earth, acknowledging the glory of God and the triumph of the righteous. This hopeful, eschatological outlook is immediately contrasted with the prophet Isaiah's deeply personal and anguished lament, expressing profound sorrow and spiritual exhaustion caused by the pervasive and relentless treachery and moral decay he witnesses among his own people. The verse masterfully encapsulates the tension between God's certain redemptive plan and the painful reality of human sin and its devastating consequences.
Context
Literary Context
Isaiah 24:16 is strategically placed within the broader prophetic section of Isaiah chapters 24-27, often designated by scholars as "Isaiah's Little Apocalypse." This segment marks a significant shift in the book's focus from specific prophecies against individual nations to a more cosmic, eschatological vision of global judgment and subsequent restoration. The preceding verses, particularly Isaiah 24:1-12, vividly depict the earth's widespread devastation, emptied and laid waste due to the inhabitants' transgression of God's laws and their breaking of the everlasting covenant. Amidst this sweeping panorama of divine wrath and universal desolation, verse 16 serves as a poignant, personal interjection from the prophet. His lament reflects his profound grief and spiritual burden, even as he holds onto a distant echo of future glory. The verse's stark contrast highlights the tension between God's ultimate redemptive plan and the immediate, painful reality of human sin and its pervasive impact.
Historical & Cultural Context
While "Isaiah's Little Apocalypse" transcends a specific historical moment, its themes are deeply rooted in the historical and cultural realities of ancient Israel and Judah. The concept of "covenant breaking" (explicitly mentioned in Isaiah 24:5) was a grave offense in the ancient Near East, where treaties (covenants) between kings and nations were binding and violations brought severe consequences. For Israel, the covenant with Yahweh, established at Sinai (e.g., Exodus 19-24), was foundational to their identity, existence, and relationship with God. Their repeated unfaithfulness, idolatry, social injustice, and moral corruption—all manifestations of "treachery"—were direct violations of this divine covenant, necessitating God's righteous judgment. Isaiah's lament, therefore, reflects the prophet's deep understanding of this sacred covenantal relationship and his anguish over his people's consistent betrayal of their divine King and the spiritual consequences that follow.
Key Themes
This verse powerfully encapsulates several overarching themes found throughout the book of Isaiah and the broader prophetic literature. The most prominent is Divine Judgment and Human Sin, where the pervasive "treachery" of humanity necessitates God's righteous and sweeping judgment upon the earth, as detailed in Isaiah 24:1-6. Another crucial theme is Prophetic Anguish, as Isaiah's cry of "My leanness, my leanness, woe unto me!" reveals the immense spiritual and emotional toll that witnessing widespread unfaithfulness and impending doom takes on God's messenger, a sentiment echoed by other prophets like Jeremiah in Jeremiah 9:1. Despite the overwhelming despair, the opening lines introduce the theme of Hope Amidst Despair, offering a glimmer of future universal acknowledgment of God's righteousness and glory, pointing towards God's ultimate triumph and the restoration of His kingdom. Finally, the repeated emphasis on "treachery" underscores the insidious and pervasive nature of Unfaithfulness and Betrayal, particularly against God's covenant and among those who should have been trustworthy, leading to profound spiritual and societal decay.
Exposition and Analysis
Key Word Analysis
From a root meaning "wing" or "edge," this term signifies the extreme edges, corners, or extremities. In the phrase "from the uttermost part of the earth," it emphasizes the global, universal scope of the praise and glory that will be heard. It suggests that no corner of creation, no remote region, will be untouched by this future acknowledgment of God's glory and the righteousness He brings.
Derived from a root meaning "to be thin" or "wasted away," "leanness" here is not merely a physical condition but a profound spiritual and moral emaciation. Isaiah uses this term to convey a deep sense of inner depletion, exhaustion, and despair, reflecting the devastating impact of the pervasive sin and treachery he witnesses. It speaks to a soul-sickness, a spiritual wasting, brought on by the moral decay and unfaithfulness of his people.
This primitive root means "to cover (with a garment)" and figuratively, "to act covertly." It implies deceit, betrayal, and unfaithfulness, especially in breaking a covenant or trust. The emphatic repetition of this word in the verse ("dealt treacherously... dealt very treacherously") intensifies the meaning, highlighting the persistent, widespread, and egregious nature of this betrayal, which is not merely an isolated act but a deep-seated characteristic of the people.
Verse Breakdown
"From the uttermost part of the earth have we heard songs, [even] glory to the righteous."
This opening clause presents a powerful, almost paradoxical, vision of future hope. Despite the immediate context of global judgment and desolation, the prophet hears a distant, yet certain, sound of universal praise. The "songs" (H2158, zâmîyr) denote joyful, instrumental music. The "glory to the righteous" (H6643, tsᵉbîy - splendor/glory; H6662, tsaddîyq - just/righteous) indicates that this praise is directed towards God, who is inherently righteous, and perhaps also celebrates the ultimate vindication and triumph of His faithful people. This suggests a future eschatological time when God's justice and redemptive plan will be universally acknowledged and celebrated, even from the most remote corners of the globe.
"But I said, My leanness, my leanness, woe unto me!"
The conjunction "But" signals an abrupt and stark shift from the grand, hopeful vision to the prophet's deeply personal and agonizing lament. The repetition of "My leanness" (H7334, râzîy) emphasizes the intensity of his spiritual and emotional burden. It conveys a profound sense of inner wasting, exhaustion, or emaciation, not physical, but soul-deep, brought on by the moral depravity he observes. "Woe unto me!" (H188, ʼôwy) is an interjection of deep sorrow, lamentation, and despair, marking his profound grief over the state of his people and the impending judgment.
"the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously."
This final clause explains the immediate cause of Isaiah's lament. The Hebrew verb "dealt treacherously" (H898, bâgad) is repeated four times in various forms, creating a powerful emphasis. "Treacherous dealers" (H898, bâgad as a participle) refers to those who act deceitfully, unfaithfully, or betray trust, particularly in breaking covenants. The repetition, especially with the intensifying adverb "very" (H899, beged, here used adverbially, though from the noun form 'covering/clothing' it emphasizes the pervasive nature of the treachery as a 'covering' or 'garment' of their character), underscores the pervasive, persistent, and egregious nature of this betrayal. It highlights not just isolated acts of unfaithfulness but a deep-seated, widespread pattern of deceit and covenant-breaking that is spiritually devastating to the prophet.
Literary Devices
Isaiah 24:16 is rich in literary devices that amplify its profound message. The most prominent is Contrast, as the verse abruptly shifts from a global, eschatological vision of future praise and glory to the prophet's immediate, personal lament of despair and spiritual "leanness." This stark juxtaposition highlights the tension between God's ultimate redemptive plan and the present, painful reality of pervasive human sin. Repetition is powerfully employed with "My leanness, my leanness" and the emphatic quadrupling of "the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously." This anaphora and emphatic repetition serve to intensify Isaiah's anguish and underscore the pervasive, relentless, and egregious nature of the treachery. The phrase "from the uttermost part of the earth" employs Hyperbole to emphasize the universal scope of the future praise, while Isaiah's cry "Woe unto me!" is a classic example of Lament, a common form in prophetic literature expressing deep sorrow and distress over sin and impending judgment.
Theological and Thematic Connections
Isaiah 24:16 encapsulates a profound theological tension inherent throughout biblical prophecy: the tension between God's righteous judgment against sin and His ultimate, unwavering commitment to bring about a kingdom of righteousness and glory. The prophet's personal anguish ("my leanness, my leanness, woe unto me!") serves as a vivid portrayal of the spiritual burden carried by those who discern God's holiness and the gravity of human sin. It underscores that sin is not merely a breaking of rules, but a betrayal of a divine relationship, leading to spiritual decay and necessitating divine intervention. Yet, even amidst this profound despair, the opening vision of universal praise for "glory to the righteous" affirms God's sovereignty and the certainty of His redemptive purposes, reminding us that evil and treachery will not have the final word. This verse thus offers a microcosm of the prophetic message: judgment is certain, but so is God's ultimate triumph and the establishment of His righteous kingdom.
Reflection and Application
Isaiah 24:16 offers a powerful mirror for contemporary believers, reflecting both the disheartening reality of pervasive sin in the world and the enduring hope in God's ultimate triumph. The prophet's lament over "leanness" and "treachery" resonates deeply in a world grappling with moral decay, deceit, and unfaithfulness, reminding us that such spiritual maladies grieve the heart of God and those who are faithful to Him. This verse calls us to cultivate spiritual discernment, to recognize the gravity of sin, and to allow ourselves to be burdened by the brokenness around us, rather than growing numb or indifferent. It challenges us to live lives of uncompromising integrity and faithfulness, resisting the subtle and overt temptations to compromise truth or betray trust, both in our personal lives and in our communities. Crucially, it also anchors our hope: even when surrounded by overwhelming darkness, the initial vision of "songs, even glory to the righteous" reminds us that God's purposes will ultimately prevail, and His righteousness will be universally celebrated. This dual perspective empowers us to lament what is, while faithfully laboring for what is to come, sustained by the certain hope of God's final victory and the coming of His kingdom.
Questions for Reflection
FAQ
What is the significance of "leanness" in this verse?
The term "leanness" (Hebrew: râzîy) in Isaiah 24:16 is profoundly significant because it extends beyond a mere physical description. It denotes a spiritual and moral wasting away, a deep inner depletion or exhaustion. Isaiah uses it to express his profound anguish and despair over the pervasive spiritual and moral decay he witnesses among his people. It's a vivid metaphor for the devastating impact of widespread sin and unfaithfulness on the prophet's soul, highlighting the emotional and spiritual burden of bearing God's message in a rebellious context. It speaks to the spiritual cost of living in a world steeped in unrighteousness.
Why is "treachery" emphasized so strongly in this verse?
The emphasis on "treachery" (Hebrew: bâgad) through its repetition – "the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously" – underscores the pervasive, persistent, and egregious nature of unfaithfulness. In the context of Isaiah, this treachery primarily refers to the people's betrayal of their covenant relationship with God, manifested through idolatry, injustice, and disobedience to His laws. It's not just isolated acts but a deep-seated pattern of deceit and broken trust that characterizes the inhabitants of the earth, as described throughout Isaiah 24. The intense repetition highlights the prophet's grief over this fundamental breach of trust and its devastating consequences, which necessitate divine judgment.
How can there be "songs...glory to the righteous" amidst such desolation?
The opening phrase of Isaiah 24:16, "From the uttermost part of the earth have we heard songs, [even] glory to the righteous," provides a paradoxical glimmer of hope amidst the chapter's overwhelming descriptions of global judgment and desolation. This reflects a common prophetic pattern where visions of judgment are often intertwined with promises of future restoration and God's ultimate triumph. It signifies that despite the present and impending devastation caused by human sin, God's ultimate plan for righteousness and salvation will prevail. The "songs" represent universal acknowledgment and celebration of God's justice and the ultimate vindication of His righteous character and His faithful people, pointing to a future eschatological reality where His glory will be recognized by all nations, as seen in Revelation 15:3-4 and Revelation 5:9-10.
Christ-Centered Fulfillment
Isaiah 24:16 finds its ultimate and profound Christ-centered fulfillment in the person and work of Jesus Christ. The initial vision of "songs, even glory to the righteous" from the "uttermost part of the earth" foreshadows the universal worship that will one day be directed to the Lamb of God, who alone is truly righteous and worthy of all praise. The New Testament proclaims that every knee will bow and every tongue confess that Jesus Christ is Lord, fulfilling this global acknowledgment of righteousness and glory. Conversely, Isaiah's lament, "My leanness, my leanness, woe unto me! the treacherous dealers have dealt treacherously," finds its deepest echo in Christ's experience. Jesus, the perfectly righteous one, bore the full weight of humanity's "leanness"—our spiritual emptiness, moral decay, and pervasive treachery—upon Himself. He was betrayed by "treacherous dealers" (Judas, the religious leaders, and ultimately all humanity's sin) and experienced the ultimate "woe" on the cross, becoming sin for us so that we might become the righteousness of God in Him (2 Corinthians 5:21). His suffering was the divine answer to humanity's unfaithfulness, establishing true righteousness and paving the way for the very songs of glory that Isaiah heard from afar to become a reality in the new heavens and new earth (Revelation 21:1-4).