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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 33:1–12. His three-level outline is real structure in the source text, so it is rendered as structure.
Here we have,
I.The proud and false Assyrian justly reckoned with for all his fraud and violence, and laid under a woe, Isa 33:1. Observe,
1.The sin which the enemy had been guilty of. He had spoiled the people of God, and made a prey of them, and herein had broken his treaty of peace with them, and dealt treacherously. Truth and mercy are two such sacred things, and have so much of God in them, that those cannot but be under the wrath of God that make conscience of neither, but are perfectly lost to both, that care not what mischief they do, what spoil they make, what dissimulations they are guilty of, nor what solemn engagements they violate, to compass their own wicked designs. Bloody and deceitful men are the worst of men.
2.The aggravation of this sin. He spoiled those that had never done him any injury and that he had no pretence to quarrel with, and dealt treacherously with those that had always dealt faithfully with him. Note, The less provocation we have from men to do a wrong thing the more provocation we give to God by doing it.
3.The punishment he should fall under for this sin. He that spoiled the cities of Judah shall have his own army destroyed by an angel and his camp plundered by those whom he had made a prey of. The Chaldeans shall deal treacherously with the Assyrians and revolt from them. Two of Sennacherib's own sons shall deal treacherously with him and basely murder him at his devotions. Note, The righteous God often pays sinners in their own coin. He that leads into captivity shall go into captivity, Rev 13:10; Rev 18:6.
4.The time when he shall be thus dealt with. When he shall make an end to spoil, and to deal treacherously, not by repentance and reformation, which might prevent his ruin (Dan 4:27), but when he shall have done his worst, when he shall have gone as far as God would permit him to go, to the utmost of his tether, then the cup of trembling shall be put into his hand. When he shall have arrived at his full stature in impiety, shall have filled up the measure of his iniquity, then all shall be called over again. When he has done God will begin, for his day is coming.
II.The praying people of God earnest at the throne of grace for mercy for the land now in its distress (Isa 33:2):
"O Lord! be merciful to us. Men are cruel; be thou gracious. We have deserved thy wrath, but we entreat thy favour; and, if we may find the propitious to us, we are happy; the trouble we are in cannot hurt us, shall not ruin us. It is in vain to expect relief from creatures; we have no confidence in the Egyptians, but we have waited for thee only, resolving to submit to thee, whatever the issue of the trouble be, and hoping that it shall be a comfortable issue." Those that by faith humbly wait for God shall certainly find him gracious to them. They prayed,
1.For those that were employed in military services for them: "Be thou their arm every morning. Hezekiah, and his princes, and all the men of war, need continual supplies of strength and courage from thee; supply their need therefore, and be to them a God all-sufficient. Every morning, when they go forth upon the business of the day, and perhaps have new work to do and new difficulties to encounter, let them be afresh animated and invigorated, and, as the day, so let the strength be." In our spiritual warfare our own hands are not sufficient for us, nor can we bring any thing to pass unless God not only strengthen our arms (Gen 49:24), but be himself our arm; so entirely do we depend upon him as our arm every morning, so constantly do we depend upon his power, as well as his compassions, which are new every morning, Lam 3:23. If God leaves us to ourselves any morning, we are undone; we must therefore every morning commit ourselves to him, and go forth in his strength to do the work of the day in its day.
2.For the body of the people: "Be thou our salvation also in the time of trouble, ours who sit still, and do not venture into the high places of the field." They depend upon God not only as their Saviour, to work deliverance for them, but as their salvation itself; for, whatever becomes of their secular interests, they will reckon themselves safe and saved if they have him for their God. If he undertake to be their Saviour, he will be their salvation; for as for God his work is perfect. Some read it thus: "Thou who wast their arm every morning, who wast the continual strength and help of our fathers before us, be thou our salvation also in time of trouble. Help us as thou helpedst them; they looked unto thee and were lightened (Psa 34:5); let us then not walk in darkness."
III.The Assyrian army ruined and their camp made a rich but cheap and easy prey to Judah and Jerusalem.
No sooner is the prayer made (Isa 33:2) than it is answered (Isa 33:3), nay, it is outdone. They prayed that God would save them from their enemies; but he did more than that; he gave them victory over their enemies and abundant cause to triumph; for,
1.The strength of the Assyrian camp was broken (Isa 33:3) when the destroying angel slew so many thousands of them: At the noise of the tumult, of the shrieks of the dying men (who, we may suppose, did not die silently), the rest of the people fled, and shifted every one for his own safety. When God did thus lift up himself the several nations, or clans, of which the army was composed, were scattered. It was time to stir when such an unprecedented plague broke out among them. When God arises his enemies are scattered, Psa 68:1.
2.The spoil of the Assyrian camp is seized, by way of reprisal, for all the desolations of the defenced cities of Judah (Isa 33:4): Your spoil shall be gathered by the inhabitants of Jerusalem, like the gathering of the caterpillar, and as the running to and fro of locusts, that is, the spoilers shall as easily and as quickly make themselves masters of the riches of the Assyrians as a host of caterpillars, or locusts, make a field, or a tree, bare. Thus the wealth of the sinner is laid up for the just and Israel is enriched with the spoil of the Egyptians. Some make the Assyrians to be the caterpillars and locusts, which, when they are killed, are gathered together in heaps, as the frogs of Egypt, and are run upon, and trodden to dirt.
IV.God and his Israel glorified and exalted hereby. When the spoil of the enemy is thus gathered,
1.God will have the praise of it (Isa 33:5): The Lord is exalted. It is his honour thus to abase proud men, and hide them in the dust, together; thus he magnifies his own name, and his people give him the glory of it, as Israel when the Egyptians were drowned, Exo 15:1, Exo 15:2, etc. He is exalted as one that dwells on high, out of the reach of their blasphemies, and that has an over-ruling power over them, and wherein they deal proudly delights to show himself above them - that does what he will, and they cannot resist him.
2.His people will have the blessing of it. When God lifts up himself to scatter the nations that are in confederacy against Jerusalem (Isa 33:3) then, as a preparative for that, or as the fruit and product of it, he has filled Zion with judgment and righteousness, not only with a sense of justice, but with a zeal for it and a universal care that it be duly administered. It shall again be called, The city of righteousness, Isa 1:26. In this the grace of God is exalted, as much as his providence was in the destruction of the Assyrian army. We may conclude God has mercy in store for a people when he fills them with judgment and righteousness, when all sorts of people, and all their actions and affairs, are governed by them, and they are so full of them that no other considerations can crowd in to sway them against these. Hezekiah and his people are encouraged (Isa 33:6) with an assurance that God would stand by them in their distress. Here is,
(1.)A gracious promise of God for them to stay themselves upon: Wisdom and knowledge shall be the stability of thy times, and strength of salvation. Here is a desirable end proposed, and that is the stability of our times, that things be not disturbed and unhinged at home, and the strength of salvation, deliverance from, and success against, enemies abroad. The salvation that God ordains for his people has strength in it; it is a horn of salvation. And here are the way and means for obtaining this end - wisdom and knowledge, not only piety, but prudence. That is it which, by the blessing of God, will be the stability of our times and the strength of salvation, that wisdom which is first pure, then peaceable, and which sacrifices private interests to a public good; such prudence as this will establish truth and peace, and fortify the bulwarks in defence of them.
(2.)A pious maxim of state for Hezekiah and his people to govern themselves by: The fear of the Lord is his treasure. It is God's treasure in the world, from which he receives his tribute; or, rather, it is the prince's treasure. A good prince accounts it so (that wisdom is better than gold) and he shall find it so. Note, True religion is the true treasure of any prince or people; it denominates them rich. Those places that have plenty of Bibles, and ministers, and serious good people, are really rich; and it contributes to that which makes a nation rich in this world. It is therefore the interest of a people to support religion among them and to take heed of every thing that threatens to hinder it.
V.The great distress that Jerusalem was brought into described, that those who believed the prophet might know beforehand what troubles were coming and might provide accordingly, and that when the foregoing promise of their deliverance should have its accomplishment the remembrance of the extremity of their case might help to magnify God in it and make them the more thankful, Isa 33:7-9. It is here foretold,
1.That the enemy would be very insolent and abusive and there would be no dealing with him, either by treaties of peace (for he has broken the covenant without any hesitation, as if it were below him to be a servant to his word), or by the preparations of war, for he has despised the cities; he scorns to take notice either of their appeals to justice or of their petitions for mercy. He makes himself master of them so easily (though they are called fenced cities), and meets with so little resistance, that he despises them, and has no relentings when he puts all to the sword; for he regards no man, has no pity or concern, no, not for those that he is under particular obligations to. He neither fears God nor regards man, but is haughty and imperious to every one. There are those that take a pride in trampling upon all mankind, and have neither veneration for the honourable nor compassion for the miserable.
2.That therefore he would not be brought to any terms of reconciliation: The valiant ones of Jerusalem, being unable to make their parts good with him, must be contentedly run down with noise and insolence, which will make them cry without, because they cannot serve their country as they might have done against a fair adversary. The ambassadors sent by Hezekiah to treat of peace, finding him so haughty and unmanageable, shall weep bitterly for vexation at the disappointment they had met with in their negotiations; they shall weep like children, as despairing to find out any expedient to pacify him.
3.That the country should be made quite desolate for a time by his army.
(1.)No man durst travel the roads; so that a stop was put to trade and commerce, and (which was worse) no man could safely go up to Jerusalem, to keep the solemn feasts: The highways lie waste. While the fields lie waste, trodden like the highways, the highways lie waste, untrodden like the fields, for the traveller ceases.
(2.)No man had any profit from the grounds, Isa 33:9. The earth used to rejoice in its own productions for the service of God's Israel, but now the enemies of Israel eat them up, or tread them down: it mourns and languishes; the country looks melancholy and the country people have misery in their countenances, wanting necessary food for themselves and their families; the wonted joy of harvest is turned into lamentation, so withering and uncertain are all worldly joys. The desolation is universal. That part of the country which belonged to the ten tribes was already laid waste: "Lebanon famed for cedars, Sharon for roses, Bashan for cattle, Carmel for corn, all very fruitful, have now become like wildernesses, are ashamed to be called by their old names, they are so unlike what they were. They shake off their fruits before their time into the hand of the spoiler, which used to be gathered seasonably by the hand of the owner."
VI.God appearing, at length, in his glory against his proud invader, Isa 33:10-12. When things are brought thus to the last extremity,
1.God will magnify himself. He had seemed to sit by as an unconcerned spectator: "But now will I arise, saith the Lord; now will I appear and act, and therein I will be not only evidenced, but exalted." He will not only demonstrate that there is a God that judges in the earth, but that he is God over all, and higher than the highest. "Now will I lift up myself, will prepare for action, will act vigorously, and will be glorified in it." God's time to appear for his people is when their affairs are reduced to the lowest ebb, when their strength is gone and there is none shut up nor left, Deu 32:36. When all other helpers fail, then is God's time to help.
2.He will bring down the Assyrian: "You, O Assyrians! are big with hopes that you shall have all the wealth of Jerusalem for your own, and are in pain till it be so; but all your hopes shall come to nothing: You shall conceive chaff, and bring forth stubble, which is not only worthless and good for nothing, but combustible and proper fuel for the fire, which it cannot escape, when your own breath as fire shall devour you, that is, the breath of God's wrath, provoked against you by the breath of your sins - your malignant breath, the threatenings and slaughter you breathe out against the people of God, this shall devour you, and your blasphemous breath against God and his name." God would make their own tongues to fall upon them, and their own breath to blow the fire that should consume them; and then no wonder that the people are as the burnings of lime in a lime-kiln, all on fire together, and as thorns cut up, which are dried and withered, and therefore easily take fire and are soon burnt up. Such was the destruction of the Assyrian army; it was like the burning up of thorns, which can well be spared, or the burning of lime, which makes it good for something. The burning of that army enlightened the world with the knowledge of God's power and made his name shine brightly.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Chapter XXXIII - Verse 1) Woe to those who plunder: will they not be plundered themselves? And to those who despise: will they not be despised themselves? When you have finished plundering, you will be plundered; when you have grown weary of contempt, you will be scorned. LXX: Woe to those who make you miserable: for no one makes you miserable. And those who condemn you, do not condemn you: they will be condemned, and handed over, and be consumed like moths in clothing. He had spoken about the Apostles, and about the leaders of the churches: Blessed are those who sow over all water, where ox and donkey tread: now he directs his curse against their persecutors; in fact, against their ruler, who possesses the hearts of the wicked, that whatever they do, they may receive; and by his present power, let it be the material of future torments. Wherefore, according to the Septuagint it is said: 'Woe to those who make you miserable; for no one makes you miserable. And the meaning is this: as much as is in them, when they persecute you and afflict you with various tortures, they consider you miserable, killed and tortured. But no one can make you miserable, for they do not have power over your soul, but over your body. And he who reproaches you, does not reproach you, but him who sent you, according to that which the Savior speaks to the disciples: 'He who reproaches you, reproaches me; and he who reproaches me, reproaches him who sent me' (Luke 10:16). Therefore, the persecutors will be captured and handed over to eternal fires. And just as a moth consumes clothing, so will the flame devour them. This is also written in the end of this prophecy. Their worm will not die, and their fire will not be extinguished.
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Summary
Isaiah 33:1 delivers a potent prophetic declaration of divine judgment against an oppressive and treacherous nation, likely Assyria. It pronounces a "woe" upon the spoiler who has acted with unprovoked aggression and deceit, promising a dramatic reversal of fortunes: the very plundering and betrayal inflicted upon others will ultimately be repaid upon the oppressor. This verse underscores God's unwavering commitment to justice, revealing a foundational principle of divine retribution where actions, whether righteous or wicked, inevitably return to the doer.
Context
Literary Context
Isaiah 33 opens a new and distinct section within the book of Isaiah, following a series of "woe" oracles and prophecies concerning various nations (chapters 13-23) and a significant section on Jerusalem's deliverance and future glory (chapters 24-27). Specifically, chapters 28-33 deal with the pervasive Assyrian threat and Judah's ill-advised reliance on human alliances rather than on God's divine protection. Chapter 32 speaks of a future righteous king and the transformative outpouring of the Spirit, which sets a hopeful, yet contrasting, backdrop for chapter 33. The "woe" pronounced in Isaiah 33:1 serves as a sharp and immediate confrontation of the Assyrian oppressor, establishing a somber tone that contrasts with the preceding promises of peace and justice, thereby setting the stage for a dramatic shift in divine intervention and the ultimate vindication of God's people.
Historical & Cultural Context
The historical backdrop for Isaiah 33:1 is the late 8th century BCE, a period dominated by the formidable and ruthless Assyrian Empire. Under kings like Sennacherib, Assyria was renowned for its brutal military campaigns, systematic plundering of conquered territories, and a notorious disregard for treaties and covenants. Judah, under King Hezekiah, found itself in a precarious position, having rebelled against Assyrian suzerainty. The Assyrian siege of Jerusalem (recorded in 2 Kings 18-19 and Isaiah 36-37) is the immediate historical crisis to which this prophecy speaks. The "spoiler" and "treacherous dealer" unequivocally refer to Assyria, whose actions violated both international norms and divine justice, prompting this prophetic condemnation as a declaration of God's impending judgment upon their unrighteousness.
Key Themes
Isaiah 33:1 contributes significantly to several major themes found throughout the book of Isaiah and broader biblical theology. Firstly, it powerfully articulates Divine Justice and Retribution, asserting that God is not passive in the face of unrighteousness but actively ensures that oppressors face consequences mirroring their actions. This reflects the broader biblical principle of "sowing and reaping," as seen in passages like Galatians 6:7. Secondly, it highlights God's Sovereignty Over Nations, demonstrating that even the most powerful empires are ultimately subject to His will and judgment, reinforcing the idea that "the Most High rules the kingdom of mankind" (Daniel 4:17). Thirdly, the verse underscores the Consequences of Treachery and Deceit, emphasizing that broken trust and faithless dealings incur divine wrath, a theme consistent with God's covenantal faithfulness and His abhorrence of injustice.
Exposition and Analysis
Key Word Analysis
This exclamation is a strong prophetic interjection, often signifying a lament, a cry of distress, or a formal pronouncement of impending judgment and disaster. In Isaiah 33:1, it sets a somber and serious tone, indicating a divine curse or a declaration of inevitable doom for the specified recipient. It is not merely an expression of sorrow but a formal pronouncement of calamity that is sure to come.
This term conveys the idea of violent destruction, devastation, and plundering. It depicts the ruthless and aggressive nature of the oppressor, highlighting their actions of laying waste, robbing, and utterly destroying. The use of this verb emphasizes the physical and material devastation wrought by the nation in question, often without provocation or justification.
This word signifies acting deceitfully, faithlessly, or violating covenants and agreements. It speaks to a profound moral failing, encompassing betrayal and a breach of trust. In the context of international relations, it would refer to breaking treaties, making false promises, or acting with insidious intent, going beyond mere physical conquest to encompass moral corruption and a profound lack of integrity.
Verse Breakdown
"Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee!"
This opening clause identifies the target of the "woe" – a nation characterized by unprovoked aggression and deceit. The parallel structure emphasizes their unilateral actions: they plunder others without having been plundered themselves, and they betray without having been betrayed. This highlights their unrighteousness and the profound injustice of their actions, acting without reciprocal provocation or prior injury.
"when thou shalt cease to spoil, thou shalt be spoiled;"
This segment introduces the principle of divine retribution and reversal. It declares that the moment the oppressor stops their plundering, or perhaps when their allotted time for such actions expires, they will themselves become the victim of plundering. This is a direct, proportional judgment, turning their own destructive methods back upon them, demonstrating God's perfect justice.
"and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee."
Completing the parallelism, this clause reiterates the principle of reciprocity for the oppressor's deceitful actions. When their period of treachery concludes, or when they exhaust their capacity for it, they will experience the very betrayal they inflicted upon others. This promises a just recompense for their faithless dealings, ensuring that their moral failings will boomerang back to them with divine precision.
Literary Devices
Isaiah 33:1 is rich in literary artistry, primarily employing Chiasm and Retribution Theology. The verse exhibits a clear chiastic structure (A-B-B'-A'), where the initial actions of "spoiling" and "dealing treacherously" (A and B) are reversed in the consequences, with the oppressor being "spoiled" and "dealt treacherously with" (B' and A'). This chiastic arrangement powerfully emphasizes the principle of divine reversal and perfect justice, creating a sense of inescapable destiny for the unrighteous. Furthermore, the entire verse is an embodiment of Retribution Theology, which posits that God repays individuals and nations according to their deeds. The direct, mirroring consequences ("thou shalt be spoiled" for "thou spoilest"; "they shall deal treacherously with thee" for "thou dealest treacherously") underscore this theological principle, asserting that God's justice ensures that oppressors will ultimately reap what they have sown. The use of Irony is also present, as the very methods of the oppressor become the means of their downfall, highlighting the futility and self-defeating nature of unrighteous power.
Theological and Thematic Connections
Isaiah 33:1 serves as a profound theological statement on God's active involvement in human history and His unwavering commitment to justice. It asserts that divine patience is not infinite and that unchecked wickedness will inevitably meet with a just recompense. This principle of divine retribution is not merely punitive but restorative, ensuring that the scales of justice are ultimately balanced. It offers a powerful assurance to the oppressed that their suffering is seen and that their oppressors will not escape accountability, thereby upholding God's righteous character as the sovereign ruler over all nations.
Reflection and Application
Isaiah 33:1 offers timeless wisdom for both individuals and nations, serving as a stark reminder that actions have consequences, and no one is exempt from the ultimate accountability before God. It challenges us to examine our own conduct, urging us away from exploitation, deceit, and the abuse of power, and towards integrity, justice, and faithfulness. For those who feel oppressed or witness injustice, this verse provides a profound source of hope and assurance: God sees, God hears, and God will act. It encourages steadfast trust in His sovereign justice, even when human systems of justice fail or seem slow or inadequate. Ultimately, it calls us to align our lives with God's righteous character, understanding that true security and flourishing come not from earthly power or cunning, but from living justly and faithfully in His sight.
Questions for Reflection
FAQ
Who is the "thee" being addressed in Isaiah 33:1?
While the prophecy is broadly applicable to any oppressor, the primary historical "thee" in Isaiah 33:1 is overwhelmingly understood to be the Assyrian Empire. Assyria was the dominant and ruthless superpower of Isaiah's time, notorious for its unprovoked military aggression, systematic plundering of conquered nations, and blatant breaking of treaties. The prophet's "woe" is a direct condemnation of their specific actions against Judah and other nations, promising divine retribution for their unchecked power and deceit.
What does "dealest treacherously" imply in this context?
"Dealing treacherously" (Hebrew: bâgad) implies a profound breach of trust, a violation of agreements, and an act of faithlessness. In the context of ancient Near Eastern international relations, it would refer to breaking treaties, making false promises, or engaging in insidious plots against allies or even conquered peoples. It highlights a moral failing beyond mere physical conquest, emphasizing the deceit and unreliability of the oppressor. This treachery is contrasted with the fact that no one had acted treacherously towards them, underscoring the unprovoked and morally reprehensible nature of their actions.
Christ-Centered Fulfillment
Isaiah 33:1, with its stark declaration of divine judgment against the spoiler and treacherous dealer, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. While the immediate context points to the defeat of earthly oppressors like Assyria, the deeper theological principle of divine justice and the reversal of fortunes culminates in Christ's redemptive work. Jesus, the ultimate "Lamb of God" (John 1:29), was "spoiled" and "dealt treacherously with" by humanity's sin and the forces of darkness, yet through His sacrificial death and glorious resurrection, He utterly spoiled the true spoiler – Satan, and all the powers of evil (Colossians 2:15). The one who seemed to have the upper hand, the "prince of this world" (John 12:31), was decisively defeated. Furthermore, Christ's second coming will bring the final, cosmic fulfillment of this verse, as He will judge all nations and bring an absolute end to all injustice and treachery, establishing His righteous kingdom where "He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore" (Revelation 21:4). Thus, the promise of retribution against the spoiler is ultimately realized in the triumph of God's perfect justice through Christ, offering profound hope for a world where all wrongs are made eternally right.