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Commentary on Isaiah 24 verses 16–23
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.
(Verse 19, 20.) For the gates from on high are open, and the foundations of the earth will be shaken. The earth will be crushed to pieces, shattered, and shaken. It will be thrown into agitation like a drunkard, and it will be taken away like a temporary shelter, and its own iniquity will weigh it down, and it will fall and not be able to rise again. Therefore, no one will escape the fear, snare, and pit of the Lord, because the gates from on high, or as the LXX has made clearer, the windows of heaven, are open, so that the Lord may behold all the sins of mankind that he previously seemed to ignore because he did not punish sinners. But when, however, he saw all the works of mortals with the windows open, the foundations of the earth were shaken, according to what is written in another place about the divine sight: He looks at the earth, and it trembles (Ps. 103:32); then it will be shattered and broken, and the earth will be moved and agitated like a drunkard: not that the earth itself will be reduced to dust and to nothingness; but that all earthly things will pass away, and another way of life will succeed. And just as a drunk person doesn't know what they are doing, but with the nerves dulled by drunkenness, neither foot nor mind stay in their proper function, so all the earth, that is, all the people who dwell on the earth, will be drunk with the magnitude of evils and punishments, and they will be astonished at everything they see. And just as the tent and dwelling place of one night is moved from place to place, and the previous location of the tent is abandoned by the traveler, so that no trace of the past dwelling remains: in the same way, the figure of this world will pass away, and the earth will be deserted, burdened by its iniquity, as is written in Zachariah: She who sits upon a talent of lead (Zech. V, 32). And it will fall, he says, and it will not be added so that it may rise again. Not that the resurrection of humans, and all who inhabited the earth, is denied, but there will in no way be an earthly conversation, and the former state of life, when human bodies rise for this purpose, so that souls may be clothed in the same bodies they had previously laid aside, and receive from God either the good or evil deeds they had done on earth.
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SUMMARY
Isaiah 24:19 delivers a stark prophetic vision of universal judgment, portraying the earth undergoing a catastrophic unraveling. The verse graphically depicts the planet as utterly shattered, completely disintegrated, and violently shaken, serving as a climactic statement within Isaiah's "Little Apocalypse" (chapters 24-27). This vivid imagery underscores the totality and severity of divine wrath against human rebellion and sin, leading to a cosmic collapse that affects the very foundations of creation, thereby setting the stage for the ultimate establishment of God's righteous and unshakable kingdom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 24:19 employs several powerful literary devices to convey its message of universal and catastrophic judgment. Repetition is prominently used with the phrase "the earth is..." appearing three times, each followed by a different, intensifying verb of destruction. This anaphora not only emphasizes the subject of the judgment (the entire earth) but also builds a cumulative sense of escalating devastation, underscoring the totality and inevitability of the catastrophe. Hyperbole is also strikingly evident, as the descriptions of the earth being "utterly broken down," "clean dissolved," and "moved exceedingly" are exaggerated to convey the extreme, unprecedented nature of God's wrath, far beyond any ordinary earthquake or natural disaster. This vivid imagery creates a profound sense of cosmic unraveling and chaos. Furthermore, the verse subtly employs Personification, depicting the earth as an entity that can be "broken down," "dissolved," and "moved," giving it an almost sentient quality as it experiences the divine judgment. This makes the destruction more immediate and impactful, as if the very ground beneath humanity's feet is reacting to its sin and God's righteous indignation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 24:19 stands as a stark and profound reminder of God's absolute sovereignty over creation and His unwavering justice. The depicted profound instability and disintegration of the earth are not random chaos but a direct and inevitable consequence of human rebellion and the breaking of God's covenant. This cosmic upheaval serves to highlight the severity of widespread sin and the comprehensive nature of divine judgment, demonstrating that even the physical world groans under the weight of human unrighteousness. The theological implication is clear: God's holiness demands a reckoning that impacts all aspects of existence, ultimately purifying the earth for His righteous reign and establishing a new order where justice prevails.
REFLECTION AND APPLICATION
The terrifying imagery of Isaiah 24:19, portraying the earth's complete unraveling, serves as a profound call to introspection and a radical reorientation of our priorities. It reminds us that the stability we often take for granted—the ground beneath our feet, the order of the natural world, and even human institutions—is ultimately dependent on God's sustaining power and His unwavering justice. This passage challenges us to deeply consider the far-reaching consequences of sin, not only on individual lives but on the entire created order. It urges us to live in light of God's ultimate sovereignty and the temporary, transient nature of this present world, fostering a deeper, unwavering reliance on Him rather than on fleeting earthly securities or human constructs. For believers, this vision of impending judgment should not evoke despair but rather a renewed sense of urgency for repentance, righteous living, and a fervent, enduring hope in the promise of a new heaven and new earth where righteousness dwells—a world that will never be shaken, a kingdom that cannot be moved.
Questions for Reflection
FAQ
What is the "Little Apocalypse" in Isaiah?
Answer: The "Little Apocalypse" refers to Isaiah chapters 24-27, a distinct and highly significant prophetic section within the book of Isaiah. It is characterized by its sweeping, universal scope of judgment and salvation, moving beyond specific nations to describe a global catastrophe and the ultimate establishment of God's kingdom. It employs highly symbolic and cosmic language to depict the end times, including the shaking of the earth, the judgment of all evil, and the joyous restoration of God's people. This section serves as a crucial theological bridge, connecting the specific judgments against nations to the broader eschatological hope for all creation and the consummation of God's redemptive plan.
Does this verse predict a literal destruction of the earth?
Answer: While the language in Isaiah 24:19 is undeniably vivid and physical, depicting the earth as "broken down," "dissolved," and "moved," biblical prophecy often employs hyperbole and symbolism to convey the immense magnitude of divine judgment. It certainly points to a profound and catastrophic upheaval, whether interpreted as a literal physical disintegration or a symbolic representation of the complete collapse of human systems, order, and stability under God's wrath. Ultimately, the New Testament speaks of a future time when the present heavens and earth will pass away, to be replaced by a new creation (see 2 Peter 3:10-13). Therefore, while the immediate fulfillment might encompass symbolic societal collapse, the ultimate fulfillment points to a literal, divinely orchestrated transformation of the cosmos, leading to a renewed creation.
CHRIST-CENTERED FULFILLMENT
Isaiah 24:19, with its depiction of a groaning, disintegrating earth under divine judgment, finds its ultimate Christ-centered fulfillment in the broader biblical narrative of redemption and new creation. While the verse speaks of the earth being shaken by God's wrath against sin, the New Testament reveals that Jesus Christ is the one through whom all things were created and through whom all things are held together (Colossians 1:16-17). The shaking described in Isaiah foreshadows not only the judgment of sin but also the ultimate establishment of an unshakable kingdom through Christ. The author of Hebrews, referencing Old Testament passages about God shaking the earth, declares that God will "once more shake not only the earth but also the heavens," but this shaking serves a redemptive purpose: to remove what can be shaken so that "what cannot be shaken may remain" (Hebrews 12:26-27). This unshakable reality is the kingdom of God, inaugurated by Christ's first coming and consummated at His glorious second coming. The judgment depicted in Isaiah 24:19, therefore, points forward to the final judgment where Christ will execute perfect justice, bringing an end to all rebellion and sin, and establishing His eternal reign. Furthermore, the promise of a "new heaven and a new earth" (Revelation 21:1), where righteousness dwells, is the ultimate divine answer to the earth's brokenness and dissolution described in Isaiah. Christ's redemptive work on the cross and His triumphant resurrection are the means by which humanity is reconciled to God and creation itself is set free from its bondage to decay, culminating in a gloriously restored cosmos that perfectly reflects His glory and eternal dominion (Romans 8:19-21).