Isaiah 33:7

Translation
King James Version
Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly.
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KJV (with Strong's)
Behold, their valiant ones H691 shall cry H6817 without H2351: the ambassadors H4397 of peace H7965 shall weep H1058 bitterly H4751.
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Complete Jewish Bible
Hear their brave men crying out for help! The envoys of peace weep bitterly.
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Berean Standard Bible
Behold, their valiant ones cry aloud in the streets; the envoys of peace weep bitterly.
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American Standard Version
Behold, their valiant ones cry without; the ambassadors of peace weep bitterly.
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World English Bible Messianic
Behold, their valiant ones cry outside; the ambassadors of peace weep bitterly.
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Geneva Bible (1599)
Behold, their messengers shall cry without, and ye ambassadours of peace shall weepe bitterly.
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Young's Literal Translation
Lo, `Their Ariel,' they have cried without, Messengers of peace do weep bitterly.
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See also
2 Kings 18:18Isaiah 36:222 Kings 18:372 Kings 19:3Isaiah 36:3
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In the KJVVerse 18,287 of 31,102

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SUMMARY

Isaiah 33:7 paints a vivid and somber picture of national despair, capturing a critical moment when Judah's human defenses and diplomatic strategies utterly collapse. It portrays the public lament of the nation's "valiant ones" and the bitter weeping of "ambassadors of peace," signaling the profound failure of all human efforts to avert an overwhelming crisis. This stark depiction serves to underscore humanity's inherent limitations and the desperate, urgent need for divine intervention, setting the stage for God's miraculous deliverance.

CONTEXT

  • Literary Context: Isaiah 33 is strategically positioned within a larger prophetic section (chapters 28-33) that primarily addresses God's judgment against Assyria and His ultimate plan for the restoration of Judah. The preceding verses (Isaiah 33:1-6) initiate with a "woe" against the treacherous Assyrian oppressor, then swiftly transition into a prayer for divine mercy and a majestic description of God's character as the ultimate source of wisdom, knowledge, and salvation. Verse 7 functions as a dramatic pivot, a narrative low point that intensifies the crisis to its absolute nadir before the subsequent shift to God's glorious intervention and the promised restoration of Zion (Isaiah 33:8-24). It serves to powerfully illustrate the immediate, crushing reality of Judah's distress, thereby emphasizing the profound depth of despair that necessitates, and indeed precedes, God's miraculous and sovereign action.
  • Historical & Cultural Context: This prophecy is deeply embedded in the historical events surrounding the Assyrian invasion of Judah during the reign of King Hezekiah, specifically around 701 BC. Sennacherib, the formidable Assyrian king, had launched a devastating campaign, sweeping through Judah, conquering numerous fortified cities, and laying siege to Jerusalem. In a desperate attempt to avert total destruction, King Hezekiah had dispatched envoys to Sennacherib, offering substantial tribute and seeking terms of peace, a desperate move documented in 2 Kings 18:14-16. The "ambassadors of peace" in Isaiah 33:7 almost certainly refer to these Judahite diplomats whose mission to secure a favorable treaty ultimately failed, leading to the crushing realization that no human solution remained. The public "crying without" by the "valiant ones" vividly reflects the widespread panic, demoralization, and open expressions of profound grief and hopelessness that gripped the nation in the face of such an insurmountable external threat, a common cultural response to national calamity in the ancient Near East.
  • Key Themes: Isaiah 33:7 powerfully contributes to several overarching themes prevalent in the book of Isaiah and the broader prophetic corpus. Firstly, it starkly underscores the failure of human efforts and reliance on worldly powers. The might of Judah's warriors and the wisdom of its diplomats, typically seen as the nation's bulwarks, prove utterly insufficient against the Assyrian menace, highlighting the futility of trusting in human strength, military prowess, or political maneuvering alone. Secondly, the verse vividly portrays profound despair and national humiliation. The public weeping of both military and diplomatic figures signifies a complete collapse of morale and hope, emphasizing the overwhelming depth of the crisis. This pervasive despair, however, implicitly serves to set the stage for the third, crucial theme: the absolute necessity of divine intervention. By showcasing the utter failure of all human solutions, the verse prepares the reader for the dramatic and miraculous deliverance that only God can provide, reinforcing the foundational message that true security, peace, and salvation come from the Lord alone, not from human treaties or armies, a truth beautifully articulated in Psalm 20:7 and Psalm 46:1.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Valiant ones (Hebrew, ʼerʼêl', H691): This term, likely a variant of "Ariel" or "hero," refers to a strong, mighty man, often used collectively to denote the elite warriors or formidable figures of a nation. Its appearance here is deeply ironic and emphasizes a shocking reversal of expectations: those who are supposed to embody strength, courage, and the defense of the nation are instead depicted in a state of public distress, crying out in despair. This highlights the unprecedented nature and severity of the crisis—it is so overwhelming that even the most formidable figures are overcome and rendered helpless.
  • Ambassadors (Hebrew, mălʼâk', H4397): From an unused root meaning "to dispatch as a deputy," this noun refers to a messenger, specifically an envoy or ambassador. These individuals were entrusted with critical diplomatic missions, often carrying proposals for peace or tribute between nations. Their role was to secure the nation's welfare and prevent conflict through negotiation. Their presence here, weeping bitterly, signifies the complete collapse of diplomatic efforts and the abject failure of their mission to secure "peace" (shalom) for Judah.
  • Weep (Hebrew, bâkâh', H1058): A primitive root meaning "to weep" or "to bemoan." This verb describes the act of shedding tears, often accompanied by deep lamentation and sorrow. When combined with the adverb "bitterly" (Hebrew, mar' - H4751), it conveys an intense, profound, and agonizing sorrow. The weeping of the ambassadors is not merely sadness but a crushing realization of their failure and the impending doom that their diplomatic efforts could not avert, highlighting a grief that is deeply felt and openly expressed.

Verse Breakdown

  • "Behold, their valiant ones shall cry without:" This opening clause immediately commands attention, drawing the reader to a shocking and public display of distress. The "valiant ones," typically symbols of national strength, courage, and defense, are seen "without"—likely referring to outside the city gates or in public squares—crying out in a loud, unrestrained manner. This imagery powerfully conveys a profound sense of defeat and demoralization, indicating that the crisis is so overwhelming that even the strongest and most resilient among them have lost hope and are openly lamenting. It signifies the complete collapse of military confidence and the widespread panic that has gripped the entire nation.
  • "the ambassadors of peace shall weep bitterly." This second clause further deepens the sense of despair by focusing on the utter failure of diplomatic efforts. The "ambassadors of peace" were envoys dispatched to negotiate terms, specifically to secure shalom (peace, welfare, wholeness) for the nation. Their "bitter weeping" underscores the tragic irony: those whose very purpose was to bring peace are instead consumed by profound sorrow and disappointment, having failed in their crucial mission. This signifies that all human avenues—both military strength and diplomatic negotiation—have been exhausted, leaving no human solution to the impending catastrophe and emphasizing the complete absence of shalom.

Literary Devices

Isaiah 33:7 employs several powerful literary devices to convey its message of profound despair and the futility of human efforts. Juxtaposition is central to the verse's impact, starkly contrasting the expected strength and composure of "valiant ones" with their public "crying without," and the mission of "ambassadors of peace" with their "bitter weeping." This dramatic contrast heightens the sense of tragedy and the unexpectedness of the crisis, underscoring its severity. Irony is powerfully evident in the failure of the "ambassadors of peace" to secure peace, highlighting the ultimate futility of human endeavors when confronted with divine judgment or overwhelming, divinely appointed odds. The vivid imagery of public wailing and bitter tears evokes strong pathos, drawing the reader deeply into the emotional distress and national humiliation of the scene. The verse also utilizes potent imagery ("cry without," "weep bitterly") to create a palpable and unforgettable sense of national collapse and hopelessness, painting a clear and immediate picture of a society on the brink of utter destruction.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 33:7 serves as a profound theological statement on the inherent limitations of human strength, wisdom, and diplomacy. It powerfully illustrates that even the most formidable human resources—military might and strategic negotiation—are ultimately insufficient when confronted with a divinely ordained crisis or an overwhelming adversary. This verse underscores the pervasive biblical theme of humanity's inherent weakness and the futility of self-reliance, pointing instead to the absolute necessity of divine intervention. It reminds us that true and lasting peace, security, and deliverance do not originate from human efforts, alliances, or treaties but are, in fact, sovereign gifts from God alone. The deep despair depicted here lays the crucial groundwork for the subsequent chapters of Isaiah, which dramatically reveal God's miraculous power to deliver His people precisely when all human hope is lost, thereby emphasizing His ultimate control over nations and His unwavering faithfulness to His covenant promises.

REFLECTION AND APPLICATION

Isaiah 33:7 offers a profound opportunity for introspective reflection on where we place our ultimate trust and source of security. In a world that frequently champions self-reliance, human ingenuity, strategic planning, and the accumulation of power, this verse serves as a sobering and necessary reminder that there are inherent limits to what human strength, wisdom, and diplomacy can truly achieve. When confronted with overwhelming challenges—whether they manifest as personal crises, communal struggles, or global upheavals—we, much like the ancient Judahites, can find ourselves at a critical juncture where all our "valiant ones" cry out and our "ambassadors of peace" weep bitterly. This verse calls us to humbly acknowledge our finite limitations and the potential futility of relying solely on our own efforts or the systems of the world. It profoundly encourages us to shift our gaze from failing human solutions to the sovereign, all-powerful God, who alone can provide genuine deliverance, lasting peace, and unfailing hope when all other avenues have been exhausted. Ultimately, it prompts us to cultivate a posture of profound humility and absolute dependence, recognizing that true and enduring security is found not in our might or negotiations, but solely in His unfailing power, boundless grace, and unwavering faithfulness.

Questions for Reflection

  • In what areas of your life do you tend to rely most heavily on your own strength, intellect, or human solutions, rather than seeking God's intervention and guidance?
  • How does the vivid imagery of "valiant ones crying" and "ambassadors weeping bitterly" challenge your assumptions about where true strength, peace, and security are ultimately found?
  • Can you recall a specific time in your life when your own human efforts or plans failed, leading you to a deeper, more profound dependence on God? What did you learn about His character and your own limitations from that experience?
  • How might a consistent acknowledgment of human limitations, as powerfully depicted in this verse, lead to a greater appreciation for God's absolute sovereignty and His unique ability to provide deliverance and peace beyond human comprehension?

FAQ

Who are the "valiant ones" and "ambassadors of peace" mentioned in Isaiah 33:7?

Answer: The "valiant ones" (Hebrew: ʼerʼêl) refer to the strong, courageous warriors, heroes, or military leaders of Judah. Their public crying signifies the complete collapse of military morale and the grim realization that their strength is utterly insufficient against the overwhelming Assyrian threat. The "ambassadors of peace" (Hebrew: malʼakhei shalom) were diplomatic envoys dispatched by King Hezekiah to negotiate with the Assyrian king Sennacherib, likely offering tribute or seeking terms to avert the siege and destruction of Jerusalem. Their bitter weeping indicates the utter failure of these crucial diplomatic efforts, leaving no human solution to the impending crisis, as vividly detailed in the historical account found in 2 Kings 18:14-16.

What is the significance of the "valiant ones" crying "without" and the "ambassadors" weeping "bitterly"?

Answer: The phrase "cry without" (Hebrew: tsâʻaq chûwtsâh) emphasizes the public, open, and unrestrained nature of the wailing. It suggests that the despair is so widespread and profound that even the most stoic and strong figures are openly lamenting in public spaces, indicating a national calamity that cannot be hidden, contained, or ignored. The adverb "bitterly" (Hebrew: mar) modifies the verb "weep" (Hebrew: bâkâh), intensely amplifying the sorrow and disappointment of the ambassadors. It signifies a deep, agonizing, and painful grief over the complete failure of their mission to secure peace and the grim, undeniable reality of the impending destruction. Together, these expressions paint an incredibly vivid and poignant picture of a nation utterly devoid of human hope, facing an insurmountable crisis with no human recourse.

How does Isaiah 33:7 relate to the broader message of the book of Isaiah?

Answer: Isaiah 33:7 serves as a crucial and dramatic turning point within the book of Isaiah, particularly in the immediate context of the Assyrian crisis. It vividly portrays the nadir of human despair and the complete failure of all human efforts—both military and diplomatic—to resolve the overwhelming crisis. This profound sense of hopelessness and human inadequacy sets the critical stage for the dramatic shift in the subsequent verses (Isaiah 33:8-24), where God Himself decisively intervenes to deliver Jerusalem from the Assyrian threat. The verse thus powerfully underscores a central and recurring theme throughout Isaiah: that while human strength, wisdom, and alliances are inherently limited and ultimately fallible, God's sovereignty and power are absolute and unfailing. It highlights that true salvation, lasting peace, and ultimate deliverance come from the Lord alone, reinforcing the prophet's consistent call to trust in God rather than in human strength, political maneuvering, or worldly alliances, a message echoed throughout the entire prophetic book.

CHRIST-CENTERED FULFILLMENT

Isaiah 33:7, with its poignant depiction of human strength failing and peace initiatives collapsing, finds profound Christ-centered fulfillment in the ultimate inability of humanity to secure its own salvation and the subsequent divine intervention through Jesus Christ. The "valiant ones" crying out and "ambassadors of peace" weeping bitterly powerfully foreshadow the universal human condition under the dominion of sin and death, a state where no human effort, no matter how valiant, wise, or well-intentioned, could ever bridge the chasm between a holy God and fallen humanity. All human attempts at achieving righteousness, reconciliation, or lasting peace proved utterly futile, leading to a state of profound spiritual despair and condemnation. However, into this desperate and hopeless scenario, God sent His own perfect "Ambassador of Peace," not one who would weep in failure, but one who would definitively secure true and lasting peace through His own sacrificial work. Jesus Christ, the promised Prince of Peace, came to accomplish what no human ambassador or valiant warrior ever could: to perfectly reconcile humanity to God (see 2 Corinthians 5:18-19). While He did weep for the lostness of humanity (Luke 19:41) and in the agonizing burden of bearing the world's sin (Matthew 26:38-39), His mission did not end in bitter tears of failure. Instead, it culminated in the triumphant cry of "It is finished!" (John 19:30), decisively securing eternal peace, redemption, and salvation for all who believe. He is the ultimate deliverer who triumphs over the spiritual "Assyrians" of sin, death, and the devil, offering a profound and lasting peace that the world, with all its human efforts, cannot give (John 14:27). Thus, Isaiah 33:7 ultimately points to the absolute necessity and glorious triumph of Christ's redemptive work, where human failure and despair give way to divine triumph and eternal hope.

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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.
BedeAD 735
Commentary on Samuel 3:16.1
But if you want to see that the ancient prophets were terribly sad and aggrieved about the future blinding of their nation, which was the cause of our illumination, listen to Isaiah, for when he was sent to announce beforehand the grace of the Lord’s coming, saying that “a light has arisen upon those who dwell in the region of the shadow of death,” he responded immediately to the advent of the same light, saying “you have enlarged the nation; you have not increased its joy.” And elsewhere, while commemorating the despondency of this people, Isaiah said, among other things, “the messengers of peace will weep bitterly, referring to the prophetic heralds of the divine word.”
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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