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 24:9, nestled within the "Little Apocalypse" (chapters 24-27), powerfully declares the profound desolation and sorrow that accompany God's sweeping judgment upon the earth. It starkly contrasts the customary associations of wine and song with joy and celebration, revealing a future where these symbols of merriment cease to bring delight, instead turning bitter. This verse underscores the comprehensive nature of divine wrath, where even the most common sources of human pleasure are transformed into experiences of revulsion and grief, signifying a complete societal and spiritual collapse due to widespread human rebellion against God's covenant.
Context
Literary Context
Isaiah 24:9 is situated within a significant prophetic section often referred to as Isaiah's "Little Apocalypse" (chapters 24-27), which vividly portrays a sweeping, universal judgment upon the earth and its inhabitants, followed by a glorious restoration. The chapter commences with a vision of the earth being laid waste and its inhabitants scattered, a direct consequence of their transgression of God's laws and the breaking of the everlasting covenant, as detailed in Isaiah 24:1-6. Immediately preceding our verse, Isaiah 24:7-8 laments, "The new wine mourneth, the vine languisheth, all the merryhearted do sigh. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth." Isaiah 24:9 directly continues and intensifies this theme, emphasizing the complete reversal of pleasure and festivity into bitterness and silence, a direct consequence of the world's spiritual decline and God's righteous wrath. This vision speaks to a profound societal and spiritual collapse, where even common sources of happiness are no longer available or enjoyable, signaling a pervasive divine judgment.
Historical & Cultural Context
While the "Little Apocalypse" possesses significant eschatological dimensions, its imagery is deeply rooted in the historical and cultural realities of ancient Israel and the broader Near East. Wine and strong drink were not merely beverages but staple elements, frequently associated with feasting, celebrations, and religious festivals, symbolizing joy, prosperity, and divine blessing (e.g., Deuteronomy 14:26). Song, similarly, was an integral part of daily life, accompanying work, worship, and revelry. The cessation of these activities, or their transformation into bitterness, would have been immediately understood by Isaiah's audience as an unequivocal sign of profound distress, divine judgment, and the absence of God's favor. The universal scope of the judgment described in Isaiah 24 suggests a prophetic vision extending beyond a specific historical event to a cosmic, final reckoning, where the consequences of human rebellion against God's universal moral order are fully realized.
Key Themes
Isaiah 24:9 powerfully contributes to several major theological and narrative themes within the book of Isaiah and the broader biblical narrative. Firstly, it highlights Divine Judgment and Desolation, portraying the severe and comprehensive consequences of God's righteous wrath against a sinful world. The cessation of joy and the bitterness of pleasure are direct results of this divine intervention, underscoring the pervasive nature of the judgment described throughout Isaiah 24. Secondly, it emphasizes the Loss of Joy and Celebration. Wine and song, universal symbols of merriment and festivity, become unavailable or unpalatable, signifying a profound and pervasive loss of joy and celebration, as also lamented in Isaiah 24:7-8. This indicates a deep spiritual and emotional distress gripping humanity. Thirdly, it illustrates the Reversal of Pleasure, where what was once a source of delight—wine and strong drink—becomes "bitter." This emphasizes the comprehensive nature of the judgment, turning even the most basic comforts and pleasures into sources of misery and revulsion, demonstrating the pervasive impact of sin and judgment on every aspect of human experience.
Exposition and Analysis
Key Word Analysis
From an unused root meaning to effervesce; wine (as fermented); by implication, intoxication; banqueting, wine, wine(-bibber). In this context, yayin represents the customary beverage of celebration and joy. Its inability to be drunk with song signifies the complete absence of festivity and the profound reversal of pleasure into sorrow, highlighting the depth of the divine judgment.
Or feminine שִׁירָה; from שִׁיר; a song; abstractly, singing; musical(-ick), [idiom] sing(-er, -ing), song. Shîyr denotes musical expression, inherently linked with celebration, worship, and communal joy. The declaration that wine will not be accompanied by "song" underscores the pervasive silence of mourning and lamentation that replaces former merriment, signaling a world stripped of its vibrancy.
A primitive root; properly, to trickle (see מַר); but used only as a denominative from מַר; to be (causatively, make) bitter (literally or figuratively); (be, be in, deal, have, make) bitter(-ly, -ness), be moved with choler, (be, have sorely, it) grieved(-eth), provoke, vex. Mârar conveys not just a physical taste but also deep sorrow, grief, distress, and revulsion. The strong drink turning "bitter" symbolizes that sources of former pleasure will now bring only pain and sorrow, a tangible consequence of divine judgment.
Verse Breakdown
"They shall not drink wine with a song"
This initial clause paints a vivid picture of utter desolation, where the customary association of wine with joyful singing and communal celebration is utterly broken. It signifies the complete cessation of merriment, feasting, and any form of shared joy. The absence of song indicates a profound silence, a world stripped of its former vibrancy and pleasure, replaced by pervasive mourning, lamentation, and the crushing weight of divine judgment.
"strong drink shall be bitter to them that drink it"
This second clause intensifies the theme of reversal and the comprehensive nature of the judgment. "Strong drink" (Hebrew shêkâr) refers to any intoxicating beverage, often more potent than wine. What was once consumed for pleasure, intoxication, or escape, now, under the weight of divine wrath, becomes repulsive and brings only bitterness. This signifies that even desperate attempts to find solace or temporary escape in former pleasures will be futile, as the very nature of these indulgences will be transformed into a source of revulsion and sorrow, a tangible manifestation of the curse upon the land and its inhabitants.
Literary Devices
Isaiah 24:9 masterfully employs several potent literary devices to convey its message of pervasive desolation and severe judgment. Symbolism is central to the verse, with "wine" and "song" serving as powerful symbols of joy, celebration, and prosperity. Their explicit absence, or the transformation of wine into a bitter experience, symbolizes the complete cessation of human happiness and the pervasive, inescapable nature of divine judgment. The turning of strong drink "bitter" is a stark example of Irony, as what is typically consumed for pleasure, escape, and merriment now brings only revulsion, pain, and sorrow. This ironic reversal powerfully underscores the severity and comprehensive impact of the judgment, where even the very sources of human comfort are corrupted. Furthermore, the verse utilizes a clear form of Parallelism, where the first clause about wine and song being absent is echoed and intensified by the second clause regarding strong drink becoming bitter. This structural repetition reinforces the central message of pervasive loss and the turning of all former delights into sources of misery, creating a cumulative effect of despair and hopelessness.
Theological and Thematic Connections
Isaiah 24:9 serves as a profound theological statement on the devastating consequences of human sin and persistent rebellion against God's covenant. It underscores the immutable biblical principle that widespread and unrepentant disobedience inevitably leads to divine judgment, which impacts every facet of existence, extending even to the most basic human pleasures. The turning of wine and strong drink bitter is a powerful metaphor for the spiritual barrenness, despair, and revulsion that result when humanity rejects its Creator and His moral order. It highlights God's absolute sovereignty over creation and His unwavering commitment to justice, demonstrating that true joy, flourishing, and lasting satisfaction are inextricably linked to a right relationship with Him. When that foundational relationship is broken, all earthly sources of happiness become corrupted, unsatisfying, and ultimately lead to bitterness and sorrow.
Reflection and Application
Isaiah 24:9 offers a sobering call to profound introspection, challenging us to critically examine the true sources of our joy and contentment. In a world often preoccupied with fleeting pleasures, temporary gratifications, and the pursuit of superficial happiness, this verse serves as a stark reminder that true and lasting joy cannot be found in earthly delights alone, for these can turn bitter and unsatisfying in times of distress or divine judgment. It compels us to consider the gravity of sin and its far-reaching consequences, not just for society at large but for our individual souls. Our ultimate hope, satisfaction, and enduring joy must be rooted in God, who is unchanging, eternally faithful, and whose mercies endure forever, rather than in the ephemeral comforts and transient pleasures of this fallen world. This passage profoundly encourages us to cultivate a deep spiritual discernment that prioritizes eternal realities over temporary experiences, fostering a joy that is resilient, unwavering, and independent of external circumstances, a joy that is profoundly grounded in our authentic relationship with the Lord.
Questions for Reflection
FAQ
Why are wine and song specifically mentioned as being affected by the judgment in Isaiah 24:9?
Wine and song are deeply embedded in human culture as universal symbols of joy, celebration, prosperity, and communal festivity. In ancient Israel, wine was intrinsically associated with blessings, feasts, and the abundance of God's provision, while singing accompanied both daily life and religious worship, expressing a range of emotions from joy to lament. By stating that "they shall not drink wine with a song" and that "strong drink shall be bitter," Isaiah employs these potent and relatable symbols to convey the absolute, pervasive, and comprehensive nature of the divine judgment. It signifies that the very essence of human joy, merriment, and social cohesion will be stripped away, replaced by profound sorrow, desolation, and a crushing spiritual void. This is not merely an economic hardship or a physical deprivation but a profound spiritual and emotional emptiness, where even the most common sources of delight become sources of revulsion and misery. This cessation of joy is a direct and inescapable consequence of humanity's widespread rebellion against God and His covenant, as seen in the broader context of Isaiah 24.
Is the judgment described in Isaiah 24:9 literal or symbolic?
The "Little Apocalypse" in Isaiah 24-27, including verse 9, employs highly symbolic and apocalyptic language to describe a judgment that is both literal in its devastating effects and symbolic in its universal scope and intensity. While there may be historical parallels or partial fulfillments in past judgments on nations, the language points to an ultimate, eschatological judgment that transcends any single historical event, encompassing the entire earth. The "bitterness" of strong drink can be understood both literally (as the land is cursed, its produce fails, and actual beverages become unpalatable) and figuratively (as the spiritual and emotional state of those under judgment becomes one of deep despair, revulsion, and sorrow). Apocalyptic literature often blends literal descriptions with vivid symbolic imagery to convey profound theological truths about God's absolute sovereignty, the inevitable consequences of sin, and the ultimate triumph of His justice. This judgment is comprehensive, affecting both the physical environment and the spiritual well-being of humanity, leaving no aspect of life untouched by its bitter reality.
Christ-Centered Fulfillment
Isaiah 24:9, with its stark depiction of joy turning to bitterness and celebration ceasing under the weight of divine judgment, finds its ultimate reversal and profound fulfillment in the person and redemptive work of Jesus Christ. While humanity justly faces the bitterness of sin's consequences and the righteous wrath of God, Christ, the innocent Lamb of God, willingly drank the bitter cup of divine judgment on our behalf. In the Garden of Gethsemane, Jesus prayed, "My Father, if it is possible, let this cup pass from me; nevertheless, not as I will, but as you will" (Matthew 26:39). This "cup" symbolized the full measure of divine judgment and suffering for human sin, a bitterness He alone could endure perfectly. Through His atoning sacrifice on the cross, Christ transformed the bitterness of judgment into the immeasurable sweetness of salvation, forgiveness, and eternal life for all who believe. He is the true source of lasting joy, a joy that the world cannot give or take away, as He promised His disciples: "These things I have spoken to you, that my joy may be in you, and that your joy may be full" (John 15:11). The "new wine" of the Kingdom of God, which Jesus spoke of, signifies the new covenant established through His blood and the overflowing joy found in His presence (Mark 2:22). Ultimately, in the new heavens and new earth, there will be no more sorrow, bitterness, or the cessation of joy, but eternal celebration and an unending feast, as God Himself will wipe away every tear from their eyes, and there will be no more death, mourning, crying, or pain (Revelation 21:4). The silence of song and the bitterness of drink in Isaiah 24:9 are thus powerfully contrasted with the eternal rejoicing and the never-ending feast that await those redeemed by Christ, who has turned our mourning into dancing and our bitterness into everlasting joy.