Isaiah 33:11

Translation
King James Version
Ye shall conceive chaff, ye shall bring forth stubble: your breath, as fire, shall devour you.
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KJV (with Strong's)
Ye shall conceive H2029 chaff H2842, ye shall bring forth H3205 stubble H7179: your breath H7307, as fire H784, shall devour H398 you.
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Complete Jewish Bible
You conceive chaff and give birth to stubble, your breath is a fire devouring you.
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Berean Standard Bible
You conceive chaff; you give birth to stubble. Your breath is a fire that will consume you.
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American Standard Version
Ye shall conceive chaff, ye shall bring forth stubble: your breath is a fire that shall devour you.
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World English Bible Messianic
You will conceive chaff. You will give birth to stubble. Your breath is a fire that will devour you.
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Geneva Bible (1599)
Ye shall conceiue chaffe, and bring forth stubble: the fire of your breath shall deuoure you.
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Young's Literal Translation
Ye conceive chaff, ye bear stubble, Your spirit! --fire devoureth you.
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See also
Psalms 7:14Isaiah 59:4James 1:15Isaiah 5:24Psalms 2:1Psalms 83:5Psalms 83:18
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God’s Coming Judgement
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In the KJVVerse 18,291 of 31,102

Study This Verse

SUMMARY

Isaiah 33:11 delivers a profound prophetic indictment and warning, vividly illustrating the utter futility and self-destructive nature of human schemes and intentions that stand in opposition to God's righteous will. Through powerful agricultural and elemental metaphors, the verse declares that the malicious plans and oppressive efforts of the wicked, particularly the Assyrian aggressors, will ultimately yield nothing but worthless waste, and their very own destructive impulses and inherent corruption will inevitably consume them. It stands as a potent declaration of divine judgment against arrogance, injustice, and rebellion, highlighting the inevitable downfall of all who defiantly set themselves against the Lord.

CONTEXT

  • Literary Context: Isaiah 33 is a dynamic prophetic oracle, characterized by a dramatic interplay between lament, fervent prayer, and decisive divine declarations of judgment and ultimate salvation. The chapter commences with a poignant "woe" pronounced against the "destroyer" and "treacherous dealer"—a clear reference to the oppressive Assyrian Empire that had brought devastation upon Judah. This lament is swiftly followed by a desperate plea for God's mercy and intervention, reflecting the dire circumstances faced by God's people. Verses 10-12 mark a pivotal turning point within this oracle, as the Lord emphatically declares His intention to "rise up" and act decisively in judgment. Our verse, Isaiah 33:11, is strategically embedded within this divine pronouncement, serving as a specific elaboration on the worthless outcome of the oppressor's efforts. It starkly contrasts with the promise of security, peace, and divine dwelling offered to the righteous in subsequent verses, such as Isaiah 33:16. The immediate preceding verse, Isaiah 33:10, sets the stage for this unfolding judgment, stating, "Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself." This divine resolve directly precipitates the declaration of futility and self-consumption described in verse 11, underscoring God's active role in bringing about justice.
  • Historical & Cultural Context: The primary historical backdrop for Isaiah 33 is the tumultuous late 8th century BCE, specifically the period of intense Assyrian aggression against the kingdom of Judah. This era culminated in Sennacherib's formidable invasion of Judah around 701 BCE, a campaign that brought the Assyrian war machine to the very gates of Jerusalem. The Assyrian Empire was the preeminent superpower of the ancient Near East, infamous for its brutal military tactics, systematic deportation policies, and crushing tribute demands. Judah, under the leadership of King Hezekiah, had initially pursued an ill-advised alliance with Egypt (a move frequently condemned by Isaiah, as seen in Isaiah 30:1-7), only to face the full force of the Assyrian onslaught. The agricultural imagery of "chaff" and "stubble" would have been immediately and universally understood by the agrarian society of ancient Israel. These terms represented worthlessness, waste, and material destined for burning, providing a potent visual metaphor for the unproductive and destructive nature of the Assyrian enterprise. Furthermore, the concept of "breath" (Hebrew: rûwach) as an intrinsic animating force, encompassing spirit, intention, or even anger, was deeply ingrained in Hebrew thought. This prophecy, therefore, functions as a divine commentary on the geopolitical realities of the time, reassuring Judah that even the most formidable human empire is ultimately subject to God's sovereign judgment and will inevitably be undone by its own inherent corruption.
  • Key Themes: Several foundational theological and narrative themes, prevalent throughout the book of Isaiah, are powerfully encapsulated within Isaiah 33:11. Divine Judgment stands paramount, as God unequivocally asserts His absolute sovereignty over all nations and declares His righteous wrath against injustice, pride, and oppression. This theme resonates strongly with other prophetic judgments against empires, such as those found in Isaiah 13:1-22 concerning Babylon. The Futility of Wickedness is vividly portrayed; human efforts, when divorced from God's will and righteousness, are depicted as inherently unproductive, insubstantial, and ultimately destined for failure, yielding only "chaff" and "stubble." This aligns with the broader biblical principle articulated in wisdom literature that "the way of the wicked is like deep darkness; they do not know over what they stumble" (Proverbs 4:19). Furthermore, the verse powerfully highlights Self-Inflicted Consequences, where the very nature, intentions, and actions of the wicked become the instruments of their own undoing. This concept is a recurring motif throughout Scripture, exemplified in passages like Psalm 7:15-16, where the wicked fall into the pit they dug for others. Ultimately, the verse profoundly underscores God's Sovereignty, demonstrating that despite the apparent power and temporary success of oppressors, the Lord remains in ultimate control, ensuring that divine justice will prevail and His eternal purposes will be accomplished.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Conceive (Hebrew, hârâh', H2029): This primitive root signifies "to be (or become) pregnant," extending metaphorically to the formation of plans, intentions, or schemes. In Isaiah 33:11, it emphasizes the origin and inherent nature of the wicked's designs—they are born from their own corrupted desires, malicious plots, and rebellious will, rather than from divine guidance or righteous principles.
  • Chaff (Hebrew, châshash', H2842): By variation from qash, this term refers to "dry grass" or "chaff"—the light, worthless husks separated from valuable grain during the winnowing process. It serves as a potent symbol of utter worthlessness, insubstantiality, and that which is easily dispersed, destroyed, or burned. Here, it represents the unproductive, vain, and ultimately disposable outcomes of the wicked's endeavors.
  • Stubble (Hebrew, qash', H7179): Derived from qashash (to gather dry grass), this word denotes "straw (as dry)" or "stubble"—the short, dry stalks left in the field after harvest. Like chaff, it signifies something of minimal or no intrinsic value, often gathered for burning. Its inclusion reinforces the idea of a worthless yield, destined for destruction rather than sustenance or lasting benefit.
  • Breath (Hebrew, rûwach', H7307): This highly multifaceted word can mean "wind," "breath," "spirit," "anger," or even "unsubstantiality." In this context, "your breath" (referring to the wicked) likely encompasses their animating spirit, their destructive intentions, their arrogant words, their very essence, or their internal, driving force. Paradoxically, this internal force, which they wield to oppress, becomes the agent of their own undoing.
  • Devour (Hebrew, ʼâkal', H398): A primitive root meaning "to eat" (literally or figuratively), its semantic range extends powerfully to "burn up," "consume," or "devour." Here, it vividly depicts the destructive consequence of the wicked's own nature and actions, implying a consuming judgment that originates from within them, leading to their complete and irreversible ruin.

Verse Breakdown

  • "Ye shall conceive chaff": This opening clause employs the vivid metaphor of conception to describe the origin and nature of the wicked's plans and intentions. Just as a woman conceives a child, the oppressors "conceive" their schemes and plots. However, instead of bringing forth something valuable, substantial, or life-giving, they conceive "chaff"—the worthless byproduct of grain. This signifies that their very intentions, designs, and foundational premises are inherently empty, futile, and devoid of lasting substance or divine approval.
  • "ye shall bring forth stubble": Following the conception, this clause speaks to the "birth" or manifestation of their plans and efforts. What they ultimately produce or achieve from their conceived schemes is "stubble"—the dry, discarded remnants left in a field after harvest. This emphasizes the unproductive and ultimately worthless outcome of their endeavors. Their grand designs, oppressive actions, and self-serving achievements will yield nothing but waste, destined for burning rather than providing sustenance or enduring benefit.
  • "your breath, [as] fire, shall devour you": This powerful and climactic concluding clause introduces the element of self-destruction. "Your breath" refers to their own animating spirit, their destructive intentions, their arrogant and malicious words, their inherent corruption, or even their very essence. This internal force, which they have used to oppress, scheme, and assert their will, is here likened to "fire." This "fire" is not merely an external judgment imposed upon them, but rather their own destructive nature and actions turning inward, consuming them. It signifies that the very means by which they sought to harm others or achieve their wicked ends will boomerang, becoming the inescapable instrument of their own undoing and leading to their complete and irreversible ruin.

Literary Devices

Isaiah 33:11 is richly endowed with Metaphor and Symbolism, drawing heavily from the familiar imagery of agrarian life to convey its stark message. The comparison of the wicked's intentions to "conceiving chaff" and their outcomes to "bringing forth stubble" constitutes a powerful agricultural metaphor. Chaff and stubble are universal symbols of worthlessness, futility, and that which is discarded or burned, standing in sharp contrast to valuable, life-sustaining grain. This imagery effectively communicates the unproductive and ultimately destructive nature of unrighteous endeavors. Furthermore, the phrase "your breath, [as] fire, shall devour you" employs a potent Simile ("as fire") and profound Symbolism. "Breath" (Hebrew: rûwach) here symbolizes the inner life force, animating spirit, intentions, or destructive words of the wicked. When this "breath" becomes "fire," it symbolizes a consuming, self-inflicted judgment, portraying the wicked's own destructive nature as the primary agent of their downfall. The entire verse functions as a vivid Prophetic Warning, utilizing these literary devices to communicate God's certain judgment and the inherent, self-defeating nature of rebellion against His divine will.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 33:11 profoundly articulates the immutable biblical principle of divine retribution and the inherent futility of human efforts that stand in opposition to God's holy and righteous character. It underscores that while the wicked may conceive grand, oppressive schemes, their ultimate yield will be nothing but spiritual and practical waste, inevitably destined for destruction. This passage serves as a powerful reminder of God's unwavering sovereignty, demonstrating that He not only judges evil but often orchestrates circumstances such that the very means by which the wicked seek to harm others become the instruments of their own undoing. This divine justice is not merely punitive but revelatory, exposing the emptiness, insubstantiality, and inherent self-destructive nature of a life lived apart from God's truth, purpose, and righteous standards. It affirms that true and lasting fruitfulness can only come from alignment with the divine will.

REFLECTION AND APPLICATION

Isaiah 33:11 offers a profound spiritual mirror for honest self-examination and simultaneously serves as a source of enduring hope for the oppressed. For us today, it stands as a sobering warning: what are we "conceiving" in our hearts and minds, and what are we subsequently "bringing forth" through our actions and words? Are our intentions, plans, and daily endeavors truly rooted in God's truth, righteousness, and love, or are they born of selfish ambition, deceit, malice, or pride? This verse powerfully reminds us that efforts built on unrighteousness, even if they appear to achieve temporary success or worldly gain, are ultimately futile, yielding only spiritual "chaff" and "stubble"—worthless outcomes that cannot withstand the test of time, divine scrutiny, or the fires of judgment. Furthermore, it highlights the inescapable principle of self-inflicted consequences, urging us to recognize that our own destructive patterns, unchecked pride, malicious words, or ungodly desires can indeed become the "fire" that consumes us from within, leading to profound internal and external ruin. Conversely, for those who feel oppressed, witness pervasive injustice, or struggle with the apparent temporary triumph of the wicked, this verse is a powerful affirmation of God's unwavering justice. It encourages us to trust that the Lord sees all, and in His perfect timing, He will ensure that the schemes of the wicked are brought to naught, often by their own hand. Our ultimate call, therefore, is to diligently sow righteousness, knowing that the harvest, though it may require patience, will be eternal, substantial, and truly valuable in God's sight.

Questions for Reflection

  • What "chaff" or "stubble" might I be producing in my life through ungodly intentions, selfish ambitions, or unrighteous actions?
  • In what specific ways might my own "breath"—my words, attitudes, unchecked desires, or internal disposition—be creating a "fire" that could consume me or harm those around me?
  • How does this verse encourage me to deepen my trust in God's perfect justice and sovereignty when faced with apparent injustice or the temporary success of the wicked in the world?
  • What practical and intentional steps can I take today to ensure that my intentions and actions "conceive" and "bring forth" fruit that is valuable, enduring, and pleasing in God's sight?

FAQ

What is the primary message of Isaiah 33:11?

Answer: The primary message of Isaiah 33:11 is a profound prophetic declaration concerning the inherent futility and self-destructive nature of human wickedness and opposition to God. It conveys that the schemes, plans, and efforts of the unrighteous will ultimately yield nothing of lasting value, being likened to "chaff" and "stubble." Furthermore, it asserts that their own destructive impulses, corrupt nature, and malicious actions will inevitably become the very instrument of their downfall, consuming them like "fire." It is a powerful statement about divine judgment and the inherent worthlessness of a life lived apart from God's righteous standards.

Who are the "ye" being addressed in this verse?

Answer: While the immediate historical context points directly to the Assyrian oppressors who were threatening Judah during Isaiah's time, the "ye" can be understood more broadly and timelessly as anyone or any nation that conceives and executes wicked, oppressive, or ungodly schemes. The prophecy, while rooted in a specific historical conflict, carries universal principles about the ultimate outcome of all unrighteousness. Thus, it is applicable to any individuals, groups, or empires that defiantly oppose God's will and righteous ways, a pattern seen in numerous prophetic judgments against nations throughout the Old Testament.

How does the imagery of "chaff" and "stubble" contribute to the verse's meaning?

Answer: The imagery of "chaff" and "stubble" is drawn from ancient agricultural practices and powerfully symbolizes worthlessness, insubstantiality, and that which is discarded or burned. "Chaff" refers to the light, worthless husk separated from valuable grain during winnowing, easily blown away by the wind. "Stubble" refers to the short, dry stalks left in the field after harvest, which are typically burned off as waste. By stating that the wicked "conceive chaff" and "bring forth stubble," the verse emphasizes that their plans, efforts, and the outcomes of their unrighteousness are utterly unproductive, without lasting value, and ultimately destined for destruction, contrasting sharply with the fruitful harvest of righteousness promised to the godly in passages like Psalm 1:3-4.

CHRIST-CENTERED FULFILLMENT

Isaiah 33:11, while a stark warning to the wicked and a declaration of God's judgment, finds its ultimate Christ-centered fulfillment in the triumphant establishment of God's righteous kingdom and the inherent self-defeating nature of all opposition to Christ. The "chaff" and "stubble" that the wicked produce stand in profound contrast to the eternal, fruitful harvest brought forth by Jesus Christ. While human schemes yield only worthlessness and destruction, Christ's perfect obedience and redemptive work on the cross produced eternal life, reconciliation, and a harvest of righteousness that will never be consumed by fire (John 12:24). Furthermore, the chilling idea that "your breath, as fire, shall devour you" powerfully foreshadows the ultimate judgment where those who reject God are consumed by their own rebellion and unrighteousness. This principle is finally fulfilled in the eschatological judgment, where those who remain in opposition to Christ face the consuming consequences of their own sin, often described as a consuming fire that is the very nature of God's holiness (Hebrews 12:29). Jesus, the Lamb of God, did not "conceive chaff" but perfectly fulfilled the will of the Father, bringing forth an unshakable kingdom (Hebrews 12:28). His "breath"—His Spirit—does not devour but gives life (John 6:63), transforming hearts, empowering believers, and building an enduring, eternal kingdom, demonstrating that all human efforts apart from Him are indeed "chaff" before the righteous judgment and saving power of the Lord.

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Commentary on Isaiah 33 verses 1–12

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 7 and following) Behold, those who see will cry out: The angels of peace will weep bitterly. The roads are abandoned, the passer-by has ceased on the path, the pact has become void, cities have been thrown down, men have not been regarded. The land has mourned and languished, Lebanon is confused and darkened, Sharon has become like a desert, and Bashan and Carmel have been shaken. Now I will arise, says the Lord: now I will be exalted, now I will be lifted up. You will conceive chaff, you will give birth to stubble; your spirit will devour you like fire. And the peoples shall be like ashes from a fire: thorns gathered together shall be burned with fire. The Hebrew word Arellam (), which Aquila, Symmachus, and Theodotion interpreted, I will reveal to them, dividing the final syllable and reading it as Are Lahem (), the Hebrews believe it signifies Angels, and is a prophecy concerning the calling of the Gentiles, and the wealth of the Church, and the destruction of the Temple, which the Angels shall lament, not dwelling within but departing from it: and those who were previously messengers of peace shall bitterly weep. Whether the apostles themselves who were sent to announce peace to Jerusalem, to which the Lord spoke, 'If you also knew the things that are for your peace' (Luke 19:42): at which the Lord appeared to them, in order to comfort them with His presence, Jerusalem will weep, because it did not receive His preaching, because the ways have been scattered, and the one passing by the righteous path has ceased, according to what is said in the Lamentations of Jeremiah: The ways of Zion mourn, because there are none who come to the solemnity (Lamentations 1:4). The covenant with Abraham, Isaac, and Jacob was also made void: He cast out the cities of Judah: He did not consider the people, who by their own fault wanted to be beasts. The land mourned and grew weak for those who lived in it (Genesis XV and 22). Lebanon is confused and darkened, undoubtedly signifying the Temple, as we read in Zechariah. Open, Lebanon, your gates, so that fire may devour your cedars (Zechariah XI, 1). Or Jerusalem, which is called Libanus in Ezekiel, the Prophet saying: A great eagle, with great wings, which has the ability to enter into Lebanon (Ezekiel II, 3); which afterwards, the divine word interpreting, says: when Nebuchadnezzar came to Jerusalem, he clearly referred to the eagle as the king of Babylon, and to Lebanon as Jerusalem. Sharon became like a desert, and Bashan and Carmel were shaken. As for Bashan, the Seventy translated it as Galilee, a province, for one place of the province. But the region around Joppa and Lydda, also called Saron (or Saronas), is a place where wide and fertile fields extend. There is also the region of Basan beyond the Jordan, which was possessed by two and a half tribes and is interpreted as the most fertile and abundant (Deut. III): and Carmel, of which we have spoken above. Therefore, the once fertile lands of Judea will be turned into desolation, through which metaphorically the entire wealth of the Jews will be exchanged for poverty and scarcity. Therefore, since they refused to accept the words of the Apostles, Lebanon was confounded, and Sharon became a wilderness; and Bashan and Carmel were shaken. Therefore, the Lord says that either because of his excessive patience or because he will rise from the dead, he will be exalted among the nations and lifted up on the cross. And he addresses the Jews themselves, saying, 'You will conceive burning anger and bring forth stubble, and your breath will ignite a fire that will devour you as the flames consume what is conceived and born.' And there shall be, he said, the people of the Jews showing the magnitude of their misfortune through the ashes remaining from the fire. For the thorns of their sins, which have been gathered in great numbers, shall be consumed by the fire, which many interpret as referring to the ultimate captivity and destruction of Jerusalem. Others affirm that it shall happen more fully and completely in the time of judgment.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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