Isaiah 24:14
They shall lift up their voice, they shall sing for the majesty of the LORD, they shall cry aloud from the sea.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayGuzikHaydockHastingsHomileticsJFBKDKellyKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTeedTTBWESTSK
EXPOSITORY (ENGLISH BIBLE)
(14) They shall cry aloud from the sea . . .—The utterers of the praise are obviously the remnant of the saved, whether of the “Jews of the dispersion,” or of the Gentiles. To them there appears in the midst of the desolation, the vision of the glory of the Lord, and far off, from the sea (the Mediterranean, as the great sea of the ancient world) they raise their song of praise.

24:13-15 There shall be a remnant preserved from the general ruin, and it shall be a devout and pious remnant. These few are dispersed; like the gleanings of the olive tree, hid under the leaves. The Lord knows those that are his; the world does not. When the mirth of carnal worldlings ceases, the joy of the saints is as lively as ever, because the covenant of grace, the fountain of their comforts, and the foundation of their hopes, never fails. Those who rejoice in the Lord can rejoice in tribulation, and by faith may triumph when all about them are in tears. They encourage their fellow-sufferers to do likewise, even those who are in the furnace of affliction. Or, in the valleys, low, dark, miry places. In every fire, even the hottest, in every place, even the remotest, let us keep up our good thoughts of God. If none of these trials move us, then we glorify the Lord in the fires.They shall lift up their voice - They who are left in the land; or who are not carried away to Babylon. 'To lift up the voice' in the Scriptures may denote either grief or joy; compare Genesis 21:6; 1 Samuel 24:16; Judges 2:4; Ruth 1:9, ..., where to lift up the voice is conected with weeping; and Ezekiel 21:22; Psalm 93:3; Isaiah 40:29; Isaiah 42:11, etc., where it is connected with exultation and joy. The latter is evidently the idea here, that the few who would escape from captivity by fleeing to neighboring countries, would lift up their voice with exultation that they had escaped.

They shall sing for the majesty of the Lord - They shall sing on account of the glory, or goodness of Yahweh, wire had so mercifully kept and preserved them.

They shall cry aloud from the sea - From the isles and coasts of the Mediterranean where they would have escaped, and where they would find a refuge. No doubt many of the inhabitants adjacent to the sea, when they found the land invaded, would betake themselves to the neighboring islands, and find safety there until the danger should be overpast. Lowth renders this,

'The waters shall resound with the exaltation of Jehovah,'

Where he supposes מים should be rendered as if pointed מים mayâm 'waters,' not as it is in the present Hebrew text, מים miyâm 'from the sea.' The sense is not materially different; but there seems to be no good reason for departing from the usual interpretation.

14. They—those who are left: the remnant.

sing for the majesty of the Lord—sing a thanksgiving for the goodness of the Lord, who has so mercifully preserved them.

from the sea—from the distant lands beyond the sea, whither they have escaped.

They; the remnant preserved.

For the majesty of the Lord; for his glorious power and goodness manifested in their deliverance.

They shall cry aloud, in way of exultation and thanksgiving to God.

From the sea; from the isles of the sea, as this is explained in the next verse; from those parts beyond the sea, into which they were carried captive, and in which they were miraculously preserved. They shall lift up their voice, they shall sing,.... That is, as the Septuagint version adds,

"they that are left upon the earth;''

these shall lift up their voice, in singing the praises of God, for his judgments on Babylon, and avenging the blood of his saints; and for their deliverance and salvation, and the inestimable blessings they are now put into the possession of; these are they, who, having gotten the victory over the beast and his image, sing the song of Moses and the Lamb, Revelation 15:2,

for the majesty of the Lord, they shall cry aloud from the sea: so the Hebrew accents distinguish these clauses; and the sense is, that from the west, as Kimchi and Ben Melech interpret it, from the western nations, where Protestantism chiefly prevails; or from the Mediterranean Sea, which lay west of Judea; from the maritime countries, the countries bordering upon it, where at this time will appear many that will embrace the Gospel of Christ; or from the isles of the sea, as the phrase is explained in the next verse Isaiah 24:15, such as our isles of Great Britain and Ireland; great acclamations will be made unto the Lord, on account of his glorious majesty, seen in the destruction of antichrist, and in setting up his own kingdom and glory: these are the four and twenty elders, who will fall down, and give thanks to Christ, for taking to himself his great power, and reigning; and these triumphant and victorious persons are represented as standing on a sea, while they make their shouts and hallelujahs; see Revelation 11:16 this, with what follows in the two next verses Isaiah 24:15, belong to the Philadelphian church state, or spiritual reign of Christ, and express the light and joy that will attend that.

They shall lift up their voice, they shall sing for the majesty of the LORD, they shall cry aloud from {i} the sea.

(i) From the utmost coasts of the world, where the gospel will be preached as in Isa 24:16.

EXEGETICAL (ORIGINAL LANGUAGES)
14. They shall lift up their voice] Rather: These lift up their voice. The pronoun at the beginning is emphatic and stands in contrast to the “I” of Isaiah 24:16.

they shall sing, for the majesty …] Better (following the accents) they shout: for the majesty of Jehovah they cry aloud, &c. The last words from the sea (i.e. the Mediterranean) point to the West as the quarter whence the songs of triumph proceed. Cf. “in the coasts,” Isaiah 24:15.

14–16. Already, indeed, the prophet can hear songs of praise ascending from distant parts of the earth, hailing the dawn of a better day; but he himself cannot share these enthusiastic hopes. It is not likely that this representation is purely ideal. Events must have occurred which excited the premature expectation of an immediate deliverance. It is difficult to conceive the historical situation which is presupposed. The most natural supposition will be that the singers referred to are Israelites of the Dispersion, who follow with sympathetic interest the development of some great crisis in the fortunes of the people of God, but whose vision is unable to perceive the darker signs of the times which are manifest to the prophet. A more exact determination of the circumstances must depend on the date which is found best to harmonise all the indications of the prophecy.Verse 14. - They shall lift up their voice. Even in this time of depression and ruin there shall he a "remnant," which will be faithful to God, and which, from the midst of the sufferings and calamities of the period, will "lift up its voice," in songs of adoration and praise, to Jehovah, and sing, or "send forth a cry." This chorus of praise will go forth - to a large extent - from the sea; i.e. from the Mediterranean. That this is the case is evident from Isaiah 24:4-9, where the accursed state into which the earth is brought is more fully described, and the cause thereof is given. "Smitten down, withered up is the earth; pined away, wasted away is the world; pined away have they, the foremost of the people of the earth. And the earth has become wicked among its inhabitants; for they transgressed revelations, set at nought the ordinance, broke the everlasting covenant. Therefore hath the curse devoured the earth, and they who dwelt in it make expiation: therefore are the inhabitants of the earth withered up, and there are very few mortals left. New wine mourneth, vine is parched, all the merry-hearted groan. The joyous playing of tabrets is silent; the noise of them that rejoice hath ceased; the joyous playing of the guitar is silent. They drink no wine with a song; meth tastes bitter to them that drink it." "The world" (tēbēl) is used here in Isaiah 24:4, as in Isaiah 26:9 (always in the form of a proper name, and without the article), as a parallel to "the earth" (hâ'âretz), with which it alternates throughout this cycle of prophecies. It is used poetically to signify the globe, and that without limitation (even in Isaiah 13:11 and Isaiah 18:3); and therefore "the earth" is also to be understood here in its most comprehensive sense (in a different sense, therefore, from Isaiah 33:9, which contains the same play upon sounds). The earth is sunk in mourning, and has become like a faded plant, withered up with heat; the high ones of the people of the earth (merōm; abstr. pro concr., like câbōd in Isaiah 5:13; Isaiah 22:24) are included (עם is used, as in Isaiah 42:5; Isaiah 40:7, to signify humanity, i.e., man generally). אמללוּ (for the form, see Comm. on Job, at Job 18:16-19) stands in half pause, which throws the subjective notion that follows into greater prominence. It is the punishment of the inhabitants of the earth, which the earth has to share, because it has shared in the wickedness of those who live upon it: chânaph (not related to tânaph) signifies to be degenerate, to have decided for what is evil (Isaiah 9:16), to be wicked; and in this intransitive sense it is applied to the land, which is said to be affected with the guilt of wicked, reckless conduct, more especially of blood-guiltiness (Psalm 106:38; Numbers 35:33; compare the transitive use in Jeremiah 3:9). The wicked conduct of men, which has caused the earth also to become chanēphâh, is described in three short, rapid, involuntarily excited sentences (compare Isaiah 15:6; Isaiah 16:4; Isaiah 29:20; Isaiah 33:8; also Isaiah 24:5; Isaiah 1:4, Isaiah 1:6, Isaiah 1:8; out of the book of Isaiah, however, we only meet with this in Joel 1:10, and possibly Joshua 7:11). Understanding "the earth" as we do in a general sense, "the law" cannot signify merely the positive law of Israel. The Gentile world had also a torâh or divine teaching within, which contained an abundance of divine directions (tōrōth). They also had a law written in their hearts; and it was with the whole human race that God concluded a covenant in the person of Noah, at a time when the nations had none of them come into existence at all. This is the explanation given by even Jewish commentators; nevertheless, we must not forget that Israel was included among the transgressors, and the choice of expression was determined by this. With the expression "therefore" the prophecy moves on from sin to punishment, just as in Isaiah 5:25 (cf., Isaiah 5:24). אלה is the curse of God denounced against the transgressors of His law (Daniel 9:11; compare Jeremiah 23:10, which is founded upon this, and from which אבלה has been introduced into this passage in some codices and editions). The curse of God devours, for it is fire, and that from within outwards (see Isaiah 1:31; Isaiah 5:24; Isaiah 9:18; Isaiah 10:16-17; Isaiah 29:6; Isaiah 30:27., Isaiah 33:11-14): chârū (milel, since pashta is an acc. postpos.),

(Note: In correct texts châr has two pashtas, the former indicating the place of the tone.)

from chârar, they are burnt up, exusti. With regard to ויּאשׁמוּ, it is hardly necessary to observe that it cannot be traced back to אשׁם equals ישׁם, שׁמם; and that of the two meanings, culpam contrahere and culpam sustinere, it has the latter meaning here. We must not overlook the genuine mark of Isaiah here in the description of the vanishing away of men down to a small remnant: נשׁאר (שׁאר) is the standing word used to denote this; מזער (used with regard to number both here and in Isaiah 16:14; and with regard to time in Isaiah 10:25 and Isaiah 29:17) is exclusively Isaiah's; and אנושׁ is used in the same sense as in Isaiah 33:8 (cf., Isaiah 13:12). In Isaiah 24:7 we are reminded of Joel 1 (on the short sentences, see Isaiah 29:20; Isaiah 16:8-10); in Isaiah 24:8, Isaiah 24:9 any one acquainted with Isaiah's style will recall to mind not only Isaiah 5:12, Isaiah 5:14, but a multitude of other parallels. We content ourselves with pointing to עלּיז (which belongs exclusively to Isaiah, and is taken from Isaiah 22:2 and Isaiah 32:13 in Zephaniah 2:15, and from Isaiah 13:3 in Zephaniah 3:11); and for basshir (with joyous song) to Isaiah 30:32 (with the beating of drums and playing of guitars), together with Isaiah 28:7. The picture is elegiac, and dwells so long upon the wine (cf., Isaiah 16:1-14), just because wine, both as a natural production and in the form of drink, is the most exhilarating to the heart of all the natural gifts of God (Psalm 104:15; Judges 9:13). All the sources of joy and gladness are destroyed; and even if there is much still left of that which ought to give enjoyment, the taste of the men themselves turns it into bitterness.

Links
Isaiah 24:14 Interlinear
Isaiah 24:14 Parallel Texts


Isaiah 24:14 NIV
Isaiah 24:14 NLT
Isaiah 24:14 ESV
Isaiah 24:14 NASB
Isaiah 24:14 KJV

Isaiah 24:14 Bible Apps
Isaiah 24:14 Parallel
Isaiah 24:14 Biblia Paralela
Isaiah 24:14 Chinese Bible
Isaiah 24:14 French Bible
Isaiah 24:14 German Bible

Bible Hub
Isaiah 24:13
Top of Page
Top of Page