Isaiah 33
Isaiah 33 summary
Isaiah 33 is the 33rd chapter of the book of Isaiah, in the Old Testament — a book of prophecy. It has 24 verses (about 642 words, a 3-minute read). It mentions Bashan. Its themes touch on Church (2), Righteousness and Bribery. Scripture links it to 12 notable parallel passages elsewhere in the Bible.
Read Isaiah 33
1Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.
2O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble.
3At the noise of the tumult the people fled; at the lifting up of thyself the nations were scattered.
4And your spoil shall be gathered like the gathering of the caterpiller: as the running to and fro of locusts shall he run upon them.
5The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness.
6And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the LORD is his treasure. salvation: Heb. salvations
7Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly. valiant: or, messengers
8The highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man.
9The earth mourneth and languisheth: Lebanon is ashamed and hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off their fruits. hewn: or, withered away
10Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself.
11Ye shall conceive chaff, ye shall bring forth stubble: your breath, as fire, shall devour you.
12And the people shall be as the burnings of lime: as thorns cut up shall they be burned in the fire.
13Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might.
14The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
15He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; righteously: Heb. in righteousnesses uprightly: Heb. uprightnesses oppressions: or, deceits blood: Heb. bloods
16He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure. high: Heb. heights, or, high places
17Thine eyes shall see the king in his beauty: they shall behold the land that is very far off. that: Heb. of far distances
18Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers? receiver: Heb. weigher?
19Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand. stammering: or, ridiculous
20Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.
21But there the glorious LORD will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby. of: Heb. broad of spaces, or, hands
22For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us. lawgiver: Heb. statutemaker
23Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey. Thy: or, They have forsaken thy tacklings
24And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.
Places in this chapter
Topics & themes in Isaiah 33
Cross-references
Notable parallels to Isaiah 33 from the Treasury of Scripture Knowledge.
Isaiah 5:22
Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:
Esther 7:10So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king's wrath pacified.
Job 8:13So are the paths of all that forget God; and the hypocrite's hope shall perish:
Job 29:13The blessing of him that was ready to perish came upon me: and I caused the widow's heart to sing for joy.
Psalms 7:16His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.
Psalms 9:15The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken.
Psalms 9:16The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah. Higgaion: that is, Meditation
Ecclesiastes 10:8He that diggeth a pit shall fall into it; and whoso breaketh an hedge, a serpent shall bite him.
Isaiah 10:28He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages:
Isaiah 32:8But the liberal deviseth liberal things; and by liberal things shall he stand. stand: or, be established
Isaiah 58:7Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? cast: or, afflicted
Matthew 5:7Blessed are the merciful: for they shall obtain mercy.
Commentary on Isaiah 33
HENRY_FULL · Isaiah 33:1
3 The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them. It is not only promised that God will guide the upright, and threatened that he will destroy the transgressors, but, that we may be the more fully assured of both, it is here represented as if the nature of the thing were such on both sides that it would do it itself. 1. The integrity of an honest man will itself be his guide in the way of duty and the way of safety. His principles are fixed, his rule is certain, and therefore his way is plain; his sincerity keeps him steady, and he needs not tack about every time the wind turns, having no other end to drive at than to keep a good conscience. Integrity and uprightness will preserve men, Ps. xxv. 21 . 2. The iniquity of a bad man will itself be his ruin. As the plainness of a good man will be his protection, though he is ever so much exposed, so the perverseness of sinners will be their destruction, though they think themselves ever so well fortified. They shall fall into pits of their own digging, ch. v. 22 . 4 Riches profit not in the day of
HENRY_FULL · Isaiah 33:2
wrath: but righteousness delivereth from death. Note, 1. The day of death will be a day of wrath. It is a messenger of God's wrath; therefore when Moses had meditated on man's mortality he takes occasion thence to admire the power of God's anger, Ps. cx. 11 . It is a debt owing, not to nature, but to God's justice. After death the judgment, and that is a day of wrath, Rev. vi. 17 . 2. Riches will stand men in no stead that day. They will neither put by the stroke nor ease the pain, much less take out the sting; what profit will this world's birth-rights be of then? In the day of public judgments riches often expose men rather than protect them, Ezek. vii. 19 . 3. It is righteousness only that will deliver from the evil of death. A good conscience will make death easy, and take off the terror of it; it is the privilege of the righteous only not to be hurt of the second death, and so not much hurt by the first. 5 The righteousness of the perfect
HENRY_FULL · Isaiah 33:3–4
shall direct his way: but the wicked shall fall by his own wickedness. 6 The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness. These two verses are, in effect, the same, and both to the same purport with v. 3 . For the truths are here of such certainty and weight that they cannot be too often inculcated. Let us govern ourselves by these principles. I. That the ways of religion are plain and safe, and in them we may enjoy a holy security. A living principle of honesty and grace will be, 1. Our best direction in the right way, in every doubtful case to say to us, This is the way, walk in it. He that acts without a guide looks right on and sees his way before him. 2. Our best deliverance from every false way: The righteousness of the upright shall be armour of proof to them, to deliver them from the allurements of the devil and the world, and from their menaces. The ways of wickedness are dangerous and destructive: The wicked shall fail into misery and ruin by their own wickedness, and be taken in their own naughtiness as in a snare. O Israel! thou hast destroyed thyself. Their sin will be their punishment; that very thing by which they contrived to shelter themselves will make against them. 7 When a wicked man dieth,
HENRY_FULL · Isaiah 33:5
>his expectation shall perish: and the hope of unjust men perisheth. Note, 1. Even wicked men, while they live, may keep up a confident expectation of a happiness when they die, or at least a happiness in this world. The hypocrite has his hope, in which he wraps himself as the spider in her web. The worldling expects great matters from his wealth; he calls it goods laid up for many years, and hopes to take his ease in it and to be merry; but in death their expectation will be frustrated: the worldling must leave this world which he expected to continue in and the hypocrite will come short of that world which he expected to remove to, Job xxvii. 8 . 2. It will be the great aggravation of the misery of wicked people that their hopes will sink into despair just when they expect them to be crowned with fruition. When a godly man dies his expectations are out-done, and all his fears vanish; but when a wicked man dies his expectations are dashed, dashed to pieces; in that very day his thoughts perish with which he had pleased himself, his hopes vanish. 8 The righteous is delivered out o
HENRY_FULL · Isaiah 33:6
f trouble, and the wicked cometh in his stead. As always in death, so sometimes in life, the righteous are remarkably favoured and the wicked crossed. 1. Good people are helped out of the distresses which they thought themselves lost in, and their feet are set in a large room, Ps. lxvi. 12 ; xxxiv. 19 . God has found out a way to deliver his people even when they have despaired and their enemies have triumphed, as if the wilderness had shut them in. 2. The wicked have fallen into the distresses which they thought themselves far from, nay, which they had been instrumental to bring the righteous into, so that they seem to come in their stead, as a ransom for the just. Mordecai is saved from the gallows, Daniel from the lion's den, and Peter from the prison; and their persecutors come in their stead. The Israelites are delivered out of the Red Sea and the Egyptians drowned in it. So precious are the saints in God's eye that he gives men for them, Isa. xliii. 3, 4 . Common Truths.
HENRY_FULL · Isaiah 33:7
r">9 An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered. Here is, 1. Hypocrisy designing ill. It is not only the murderer with his sword, but the hypocrite with his mouth, that destroys his neighbour, decoying him into sin, or into mischief, by the specious pretences of kindness and good-will. Death and life are in the power of the tongue, but no tongue more fatal than the flattering tongue. 2. Honesty defeating the design and escaping the snare: Through knowledge of the devices of Satan shall the just be delivered from the snares which the hypocrite has laid for him; seducers shall not deceive the elect. By the knowledge of God, and the scriptures, and their own hearts, shall the just be delivered from those that lie in wait to deceive, and so to destroy, Rom. xvi. 18, 19 . 10 When it goeth well with the rig
HENRY_FULL · Isaiah 33:8–9
hteous, the city rejoiceth: and when the wicked perish, there is shouting. 11 By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. It is here observed, I. That good men are generally well-beloved by their neighbours, but nobody cares for wicked people. 1. It is true there are some few that are enemies to the righteous, that are prejudiced against God and godliness, and are therefore vexed to see good men in power and prosperity; but all indifferent persons, even those that have no great stock of religion themselves, have a good word for a good man; and therefore when it goes well with the righteous, when they are advanced and put into a capacity of doing good according to their desire, it is so much the better for all about them, and the city rejoices. For the honour and encouragement of virtue, and as it is the accomplishment of the promise of God, we should be glad to see virtuous men prosper in the world, and brought into reputation. 2. Wicked people may perhaps have here and there a well-wisher among those who are altogether such as themselves, but among the generality of their neighbours they get ill-will; they may be feared, but they are not loved, and therefore when they perish there is shouting; every body takes a pleasure in seeing them disgraced and disarmed, removed out of places of trust and power, chased out of the world, and wishes no greater loss may come to the town, the rather because they hope the righteous may come in their stead, as they into trouble instead of the righteous, v. 8 . Let a sense of honour therefore keep us in the paths of virtue, that we may live desired and die lamented, and not be hissed off the stage, Job xxvii. 23 ; Ps. lii. 6 . II. That there is good reason for this, because those that are good do good, but ( as saith the proverb of the ancients) wickedness proceeds from the wicked. 1. Good men are public blessings — Vir bonus est commune bonum. By the blessing of the upright, the blessings with which they are blessed, which enlarge their sphere of usefulness,—by the blessings with which they bless their neighbours, their advice, their example, their prayers, and all the instances of their serviceableness to the public interest,—by the blessings with which God blesses others for their sake,—by these the city is exalted and made more comfortable to the inhabitants, and more considerable among its neighbours. 2. Wicked men are public nuisances, not only the burdens, but the plagues of their generation. The city is overthrown by the mouth of the wicked, whose evil communications corrupt good manners, are enough to debauch a town, to ruin virtue in it, and bring down the judgments of God upon it. 12 He that is void of wisdom despiseth his
HENRY_FULL · Isaiah 33:10–11
neighbour: but a man of understanding holdeth his peace. 13 A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter. I. Silence is here recommended as an instance of true friendship, and a preservative of it, and therefore an evidence, 1. Of wisdom: A man of understanding, that has rule over his own spirit, if he be provoked, holds his peace, that he may neither give vent to his passion nor kindle the passion of others by any opprobrious language or peevish reflections. 2. Of sincerity: He that is of a faithful spirit, that is true, not only to his own promise, but to the interest of his friend, conceals every matter which, if divulged, may turn to the prejudice of his neighbour. II. This prudent friendly concealment is here opposed to two very bad vices of the tongue:—1. Speaking scornfully of a man to his face: He that is void of wisdom discovers his folly by this; he despises his neighbour, calls him Raca, and Thou fool, upon the least provocation, and tramples upon him as not worthy to be set with the dogs of his flock. He undervalues himself who thus undervalues one that is made of the same mould. 2. Speaking spitefully of a man behind his back: A tale-bearer, that carries all the stories he can pick up, true or false, from house to house, to make mischief and sow discord, reveals secrets which he has been entrusted with, and so breaks the laws, and forfeits all the privileges, of friendship and conversation. 14 Where no counsel is,
HENRY_FULL · Isaiah 33:12
i> the people fall: but in the multitude of counsellors there is safety. Here is, 1. The bad omen of a kingdom's ruin: Where no counsel is, no consultation at all, but every thing done rashly, or no prudent consultation for the common good, but only caballing for parties and divided interests, the people fall, crumble into factions, fall to pieces, fall together by the ears, and fall an easy prey to their common enemies. Councils of war are necessary to the operations of war; two eyes see more than one; and mutual advice is in order to mutual assistance. 2. The good presage of a kingdom's prosperity: In the multitude of counsellors, that see their need one of another, and act in concert and with concern for the public welfare, there is safety; for what prudent methods one discerns not another may. In our private affairs we shall often find it to our advantage to advise with many; if they agree in their advice, our way will be the more clear; if they differ, we shall hear what is to be said on all sides, and be the better able to determine. The Rewards of Righteousness.
HENRY_FULL · Isaiah 33:13
"super">15 He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure. Here we are taught, 1. In general, that we may not use our estates as we will (he that gave them to us has reserved to himself a power to direct us how we shall use them, for they are not our own; we are but stewards), and further that God in his law consults our interests and teaches us that charity which begins at home, as well as that which must not end there. There is a good husbandry which is good divinity, and a discretion in ordering our affairs which is part of the character of a good man, Ps. cxii. 5 . Every man must be just to his family, else he is not true to his stewardship. 2. In particular, that we must not enter rashly into suretiship, (1.) Because there is danger of bringing ourselves into trouble by it, and our families too when we are gone: He that is surety for a stranger, for any one that asks him and promises him to be bound for him another time, for one whose person perhaps he knows, and thinks he knows his circumstances, but is mistaken, he shall smart for it. Contritione conteretur—he shall be certainly and sadly crushed and broken by it, and perhaps become a bankrupt. Our Lord Jesus was surety for us when we were strangers, nay, enemies, and he smarted for it; it pleased the Lord to bruise him. (2.) Because he that resolves against all such suretiship keeps upon sure grounds, which a man may do if he take care not to launch out any further into business than his own credit will carry him, so that he needs not ask others to be bound for him. 16 A gracious woman retaineth honour: and stro
HENRY_FULL · Isaiah 33:14
ng men retain riches. Here, 1. It is allowed that strong men retain riches, that those who bustle in the world, who are men of spirit and interest, and are able to make their part good against all who stand in their way, are likely to keep what they have and to get more, while those who are weak are preyed upon by all about them. 2. It is taken for granted that a gracious woman is as solicitous to preserve her reputation for wisdom and modesty, humility and courtesy, and all those other graces that are the true ornaments of her sex, as strong men are to secure their estates; and those women who are truly gracious will, in like manner, effectually secure their honour by their prudence and good conduct. A gracious woman is as honourable as a valiant man and her honour is as sure. 17 The merciful man doeth good to his own soul
HENRY_FULL · Isaiah 33:15
: but he that is cruel troubleth his own flesh. It is a common principle, Every one for himself. Proximus egomet mihi—None so near to me as myself. Now, if this be rightly understood, it will be a reason for the cherishing of gracious dispositions in ourselves and the crucifying of corrupt ones. We are friends or enemies to ourselves, even in respect of present comfort, according as we are or are not governed by religious principles. 1. A merciful, tender, good humoured man, does good to his own soul, makes and keeps himself easy. He has the pleasure of doing his duty, and contributing to the comfort of those that are to him as his own soul; for we are members one of another. He that waters others with his temporal good things shall find that God will water him with his spiritual blessings, which will do the best good to his own soul. See Isa. lviii. 7 , &c. If thou hide not thy eyes from thy own flesh, but do good to others, as to thyself, if thou do good with thy own soul and draw that out to the hungry, thou wilt do good to thy own soul; for the Lord shall satisfy thy soul and make fat thy bones. Some make it part of the character of a merciful man, that he will make much of himself; that disposition which inclines him to be charitable to others will oblige him to allow himself also that which is convenient and to enjoy the good of all his labour. We may by the soul understand the inward man, as the apostle calls it, and then it teaches us that the first and great act of mercy is to provide well for our own souls the necessary supports of the spiritual life. 2. A cruel, froward, ill-natured man, troubles his own flesh, and so his sin becomes his punishment; he starves and dies for want of what he has, because he has not a heart to use it either for the good of others of for his own. He is vexatious to his nearest relations, that are, and should be, to him as his own flesh, Eph. v. 29 . Envy, and malice, and greediness of the world, are the rottenness of the bones and the consumption of the flesh. 18 The wicked worketh a deceitful work: but to h
HENRY_FULL · Isaiah 33:16
im that soweth righteousness shall be a sure reward. Note, 1. Sinners put a most fatal cheat upon themselves: The wicked works a deceitful work, builds himself a house upon the sand, which will deceive him when the storm comes, promises himself that by his sin which he will never gain; nay, it is cutting his throat when it smiles upon him. Sin deceived me, and by it slew me. 2. Saints lay up the best securities for themselves: He that sows righteousness, that is good, and makes it his business to do good, with an eye to a future recompence, he shall have a sure reward; it is made as sure to him as eternal truth can make it. If the seedness fail not, the harvest shall not, Gal. vi. 8 . 19 As righteousness tendeth
HENRY_FULL · Isaiah 33:17
i> to life: so he that pursueth evil pursueth it to his own death. It is here shown that righteousness, not only by the divine judgment, will end in life, and wickedness in death, but that righteousness, in its own nature, has a direct tendency to life and wickedness to death. 1. True holiness is true happiness; it is a preparative for it, a pledge and earnest of it. Righteousness inclines, disposes, and leads, the soul to life. 2. In like manner, those that indulge themselves in sin are fitting themselves for destruction. The more violent a man is in sinful pursuits the more eagerly bent he is upon his own destruction; he awakens it when it seemed to slumber and hastens it when it seemed to linger. Weighty Sayings. 20 They that are of a froward heart are abomination to the Lord : but such as are upright in their way are his delight. It concerns us to know what God hates and what he loves, that we may govern ourselves accordingly, may avoid his displeasure and recommend ourselves to his favour. Now here we are told, 1. That nothing is more offensive to God than hypocrisy and double-dealing, for these are signified by the word which we translate frowardness, pretending justice, but intending wrong, walking in crooked ways, to avoid discovery. Those are of a froward heart who act in contradiction to that which is good, under a profession of that which is good, and such are, more than any sinners, an abomination to the Lord, Isa. lxv. 5 . 2. That nothing is more pleasing to God than sincerity and plain-dealing: Such as are upright in their way, such as aim and act with integrity, such as have their conversation in the world in simplicity and godly sincerity, not with fleshly wisdom, these God delights in, these he even boasts of ( Hast thou considered my servant Job? ) and will have us to admire. Behold an Israelite indeed! 21 Though hand
HENRY_FULL · Isaiah 33:19
italic">join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered. Observe, 1. That confederacies in sin shall certainly be broken, and shall not avail to protect the sinners: Though hand join in hand, though there are many that concur by their practice to keep wickedness in countenance, and engage to stand by one another in defending it against all the attacks of virtue and justice,—though they are in league for the support and propagation of it,—though wicked children tread in the steps of their wicked parents, and resolve to keep up the trade, in defiance of religion,—yet all this will not protect them from the justice of God; they shall not be held guiltless; it will not excuse them to say that they did as the most did and as their company did; they shall not be unpunished; witness the flood that was brought upon a whole world of ungodly men. Their number, and strength, and unanimity in sin will stand them in no stead when the day of vengeance comes. 2. That entails of religion shall certainly be blessed: The seed of the righteous, that follow the steps of their righteousness, though they may fall into trouble, shall, in due time, be delivered. Though justice may come slowly to punish the wicked, and mercy may come slowly to save the righteous, yet both will come surely. Sometimes the seed of the righteous, though they are not themselves righteous, are delivered for the sake of their godly ancestors, as Israel often, and the seed of David. 22 As a jewel of gold in a swin
HENRY_FULL · Isaiah 33:20
e's snout, so is a fair woman which is without discretion. By discretion here we must understand religion and grace, a true taste and relish (so the word signifies) of the honours and pleasures that attend an unspotted virtue; so that a woman without discretion is a woman of a loose and dissolute conversation; and then observe, 1. It is taken for granted here that beauty or comeliness of body is as a jewel of gold, a thing very valuable, and, where there is wisdom and grace to guard against the temptations of it, it is a great ornament, ( Gratior est pulchro veniens de corpore virtus—Virtue appears peculiarly graceful when associated with beauty ); but a foolish wanton woman, of a light carriage, is fitly compared to a swine, though she be ever so handsome, wallowing in the mire of filthy lusts, with which the mind and conscience are defiled, and, though washed, returning to them. 2. It is lamented that beauty should be so abused as it is by those that have not modesty with it. It seems ill-bestowed upon them; it is quite misplaced, as a jewel in a swine's snout, with which he roots in the dunghill. If beauty be not guarded by virtue, the virtue is exposed by the beauty. It may be applied to all other bodily endowments and accomplishments; it is a pity that those should have them who have not discretion to use them well. 23 The desire of the righteous is
HENRY_FULL · Isaiah 33:21
only good: but the expectation of the wicked is wrath. This tells us what the desire and expectation of the righteous and of the wicked are and how they will prove, what they would have and what they shall have. 1. The righteous would have good, only good; all they desire is that it may go well with all about them; they wish no hurt to any, but happiness to all; as to themselves, their desire is not to gratify any evil lust, but to obtain the favour of a good God and to preserve the peace of a good conscience; and good they shall have, that good which they desire, Ps. xxxvii. 4 . 2. The wicked would have wrath; they desire the woeful day, that God's judgments may gratify their passion and revenge, may remove those that stand in their way, and that they may make an advantage to themselves by fishing in troubled waters; and wrath they shall have, so shall their doom be. They expect and desire mischief to others, but it shall return upon themselves; as they loved cursing, they shall have enough of it. The Praise of Liberality. 24
HENRY_FULL · Isaiah 33:22
There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. Note, 1. It is possible a man may grow rich by prudently spending what he has, may scatter in works of piety, charity, and generosity, and yet may increase; nay, by that means may increase, as the corn is increased by being sown. By cheerfully using what we have our spirits are exhilarated, and so fitted for the business we have to do, by minding which closely what we have is increased; it gains a reputation which contributes to the increase. But it is especially to be ascribed to God; he blesses the giving hand, and so makes it a getting hand, 2 Cor. ix. 20 . Give, and it shall be given you. 2. It is possible a man may grow poor by meanly sparing what he has, withholding more than is meet, not paying just debts, not relieving the poor, not providing what is convenient for the family, not allowing necessary expenses for the preservation of the goods; this tends to poverty; it cramps men's ingenuity and industry, weakens their interest, destroys their credit, and forfeits the blessing of God: and, let men be ever so saving of what they have, if God blast it and blow upon it, it comes to nothing. A fire not blown shall consume it, Hag. i. 6 , 9 . 25 The liberal soul shall be made fat: and he that water
HENRY_FULL · Isaiah 33:23
eth shall be watered also himself. So backward we are to works of charity, and so ready to think that giving undoes us, that we need to have it very much pressed upon us how much it is for our own advantage to do good to others, as before, v. 17 . 1. We shall have the comfort of it in our own bosoms: The liberal soul, the soul of blessing, that prays for the afflicted and provides for them, that scatters blessings with gracious lips and generous hands, that soul shall be made fat with true pleasure and enriched with more grace. 2. We shall have the recompence of it both from God and man: He that waters others with the streams of his bounty shall be also watered himself; God will certainly return it in the dews, in the plentiful showers, of his blessing, which he will pour out, till there be not room enough to receive it, Mal. iii. 10 . Men that have any sense of gratitude will return it if there be occasion; the merciful shall find mercy and the kind be kindly dealt with. 3. We shall be enabled still to do yet more good: He that waters, even he shall be as rain (so some read it); he shall be recruited as the clouds are which return after the rain, and shall be further useful and acceptable, as the rain to the new-mown grass. He that teaches shall learn (so the Chaldee reads it); he that uses his knowledge in teaching others shall himself be taught of God; to him that has, and uses what he has, more shall be given. 26 He that withholdeth corn, the people shall curse him:
HENRY_FULL · Isaiah 33:24
but blessing shall be upon the head of him that selleth it. See here, 1. What use we are to make of the gifts of God's bounty; we must not hoard them up merely for our own advantage, that we may be enriched by them, but we must bring them forth for the benefit of others, that they may be supported and maintained by them. It is a sin, when corn is dear and scarce, to withhold it, in hopes that it will still grow dearer, so to keep up and advance the market, when it is already so high that the poor suffer by it; and at such a time it is the duty of those that have stocks of corn by them to consider the poor, and to be willing to sell at the market-price, to be content with moderate profit, and not aim to make a gain of God's judgments. It is a noble and extensive piece of charity for those that have stores wherewithal to do it to help to keep the markets low when the price of our commodities grows excessive. 2. What regard we are to have to the voice of the people. We are not to think it an indifferent thing, and not worth heeding, whether we have the ill will and word, or the good will and word, of our neighbours, their prayers or their curses; for here we are taught to dread their curses, and forego our own profit rather than incur them; and to court their blessings, and be at some expense to purchase them. Sometimes, vox populi est vox Dei — the voice of the people is the voice of God. The Folly and Misery of Sinners. 27<
Frequently asked questions
What is Isaiah 33 about?
Isaiah 33 is the 33rd chapter of the book of Isaiah, in the Old Testament — a book of prophecy. It has 24 verses (about 642 words, a 3-minute read). It mentions Bashan. Its themes touch on Church (2), Righteousness and Bribery. Scripture links it to 12 notable parallel passages elsewhere in the Bible.
How many verses are in Isaiah 33?
Isaiah 33 contains 24 verses in the King James Version.
Is Isaiah in the Old or New Testament?
Isaiah is in the Old Testament of the Bible.
Preach & teach
Outline a sermon or build a study series through Isaiah 33.
Plan a sermon on Isaiah 33 →