Exegetical and Hermeneutical Commentary of Isaiah 24:4
The earth mourneth [and] fadeth away, the world languisheth [and] fadeth away, the haughty people of the earth do languish.
4. mourneth languisheth fadeth away ] Another instance of paronomasia in the original. Cf. ch. Isa 33:9; Hos 4:3; Joe 1:10.
the haughty people ] Lit. “the height of the people,” i.e. the noblest of the people. It is the only case where the word is so used (though cf. Ecc 10:6).
Fuente: The Cambridge Bible for Schools and Colleges
4 6. The earth lies under a curse on account of the wickedness of its inhabitants.
Fuente: The Cambridge Bible for Schools and Colleges
The earth mourneth – The word earth here, as in Isa 24:1, means the land of Judea, or that and so much of the adjacent countries as would be subject to the desolation described. The figure here is taken from flowers when they lose their beauty and languish; or when the plant that lacks moisture, or is cut down, loses its vigor and its vitality, and soon withers (compare the note at Isa 1:30; Isa 34:4; Psa 1:3).
The world – ( tebel). Literally, the inhabitable world, but used here as synonymous with the land, and denoting the kingdoms of Judah and Israel (compare the note at Isa 13:11)
The haughty people – Margin, as in the Hebrew, Height of the people. It denotes the great, the nobles, the princes of the land. The phrase is expressive of rank, not of their moral character.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. The world languisheth] The world is the same with the land; that is, the kingdoms of Judah and Israel, orbis Israeliticus. See Clarke on Isa 13:11.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The world: from this word some infer that this prophecy concerns not only the land of Judea, but also the neighbouring countries. But if the proper signification of that word be urged, this prophecy must be extended to all the parts of the world, which these learned men will not allow. And the world, both in Scripture and other authors, is often used synecdochically for that which in truth is but a small part of it, at least in comparison with the whole; as it is not only of the Roman empire, as Luk 2:1; Act 11:28, but also of Babylon, Isa 13:11, and, which cometh nearer to the point, of this very land of Judea, as Joh 12:19; 18:20, and elsewhere. And therefore it may well be so understood here, especially when this word world is explained by those other words the earth and the land, which the very next verse showeth to be meant of Israel or Judea, as we shall there discover.
The haughty people; not only common people, who use to be of low spirits; but the high and lofty ones, who use to be stout in their words and carriages towards me, and to deride my threatenings.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. worldthe kingdom ofIsrael; as in Isa 13:11,Babylon.
haughtyliterally, “theheight” of the people: abstract for concrete, that is, the highpeople; even the nobles share the general distress.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The earth mourneth, [and] fadeth away,…. It mourns, because of its inhabitants being destroyed; and it fades away, because stripped of its wealth and riches: so the kings of the earth, and merchants of it are represented as weeping and mourning at the destruction of Rome, because of its judgments, and the loss of its trade and riches, Re 18:9:
the world languisheth, [and] fadeth away: the inhabitants of it are like a sick man, that is so faint and feeble that he cannot stand, but totters and falls; and like the leaves of trees and flowers of the fields, whose strength and beauty are gone, and fade and fall:
the haughty people of the earth do languish: the kings and merchants of the earth before mentioned, who grow sick and faint through fear of what is coming upon them.
Fuente: John Gill’s Exposition of the Entire Bible
That this is the case is evident from Isa 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” ( tebel ) is used here in Isa 24:4, as in Isa 26:9 (always in the form of a proper name, and without the article), as a parallel to “ the earth ” ( ha’aretz ), with which it alternates throughout this cycle of prophecies. It is used poetically to signify the globe, and that without limitation (even in Isa 13:11 and Isa 18:3); and therefore “the earth” is also to be understood here in its most comprehensive sense (in a different sense, therefore, from Isa 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 ( m erom ; abstr. pro concr., like c abod in Isa 5:13; Isa 22:24) are included ( is used, as in Isa 42:5; Isa 40:7, to signify humanity, i.e., man generally). (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: c hanaph (not related to tanaph ) signifies to be degenerate, to have decided for what is evil (Isa 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 (Psa 106:38; Num 35:33; compare the transitive use in Jer 3:9). The wicked conduct of men, which has caused the earth also to become c hanephah , is described in three short, rapid, involuntarily excited sentences (compare Isa 15:6; Isa 16:4; Isa 29:20; Isa 33:8; also Isa 24:5; Isa 1:4, Isa 1:6, Isa 1:8; out of the book of Isaiah, however, we only meet with this in Joe 1:10, and possibly Jos 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 torah or divine teaching within, which contained an abundance of divine directions ( toroth ). 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 Isa 5:25 (cf., Isa 5:24). is the curse of God denounced against the transgressors of His law (Dan 9:11; compare Jer 23:10, which is founded upon this, and from which 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 Isa 1:31; Isa 5:24; Isa 9:18; Isa 10:16-17; Isa 29:6; Isa 30:27., Isa 33:11-14): c haru ( m ilel , since pashta is an acc. postpos.),
(Note: In correct texts c har has two pashtas , the former indicating the place of the tone.)
from c harar , they are burnt up, exusti . With regard to , it is hardly necessary to observe that it cannot be traced back to = , ; 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: ( ) is the standing word used to denote this; (used with regard to number both here and in Isa 16:14; and with regard to time in Isa 10:25 and Isa 29:17) is exclusively Isaiah’s; and is used in the same sense as in Isa 33:8 (cf., Isa 13:12). In Isa 24:7 we are reminded of Joel 1 (on the short sentences, see Isa 29:20; Isa 16:8-10); in Isa 24:8, Isa 24:9 any one acquainted with Isaiah’s style will recall to mind not only Isa 5:12, Isa 5:14, but a multitude of other parallels. We content ourselves with pointing to (which belongs exclusively to Isaiah, and is taken from Isa 22:2 and Isa 32:13 in Zep 2:15, and from Isa 13:3 in Zep 3:11); and for basshir (with joyous song) to Isa 30:32 (with the beating of drums and playing of guitars), together with Isa 28:7. The picture is elegiac, and dwells so long upon the wine (cf., Isa 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 (Psa 104:15; Jdg 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
4. The earth hath lamented. Isaiah proceeds with his subject; for all this tends to explain the desolation of the whole world, that is, of the world which was known to the Jews. According to his custom, he illustrates the judgment of God more clearly by figures, which are fitted to produce an effect on sluggish minds.
The lofty people of the earth. (122) By the “lofty ones” we must understand those eminent persons who held a higher rank than others; for this is more wonderful than if the common people had fallen. Yet if it be thought preferable to explain it as relating peculiarly to the Jews, I have no objection; for although the Assyrians and Egyptians excelled them in wealth and power, still the Jews held the highest rank in this respect, that they had been adopted by God. But I prefer the other exposition, which makes the meaning to be, that the Lord would inflict punishment, not only on common people, but also on those who surpassed others in rank and splendor.
(122) Bogus footnote
Fuente: Calvin’s Complete Commentary
(4) The haughty people of the earth.Literally, the heights, or, to use an English term with a like history, the highnesses of the people.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Eventually The Curse will Result In Blessing For God’s Own People ( Isa 24:4-15 ).
The reason for the coming judgment is clearly stated. It will occur because of man’s disobedience to God. That will be why the curse is on the earth, and its inhabitants will be found guilty, and the result will be that all the things which mankind enjoys will be removed. But out from the midst of the chaos the remnant, the gleanings, will lift up their voices at the majesty of Yahweh and He will receive worldwide glory. History will continue to be a record of both judgment and salvation.
Analysis.
a The earth mourns and withers,, the world languishes and withers, the high people of the earth languish, the earth also is polluted under its inhabitants (Isa 24:4-5 a).
b Because they have transgressed the laws (torahs), changed the ordinance (statute), broken the everlasting covenant (Isa 24:5 b).
c That is why the curse has devoured the earth, and those who dwell in it are found guilty. Therefore the inhabitants of the earth are burned, and few men are left (Isa 24:6).
d The new wine mourns, the vine languishes, all the merry-hearted sigh, the gaiety of tambourines ceases, the noise of those who rejoice ends, the joy of the harp ceases (Isa 24:7-8).
e They will not drink wine with a song (Isa 24:9 a).
e Strong drink will be bitter to those who drink it (Isa 24:9 b).
d The city of wastedness (tohu) is broken down, every house is shut up that no man might come in. There is crying in the streets because of the wine, all joy has reached its eventide, the mirth of the land has gone into captivity, in the city desolation is left, and the gate is smitten with destruction (Isa 24:10-12).
c For thus will it be in the midst of the earth, among the peoples, as the shaking of an olive tree, as the grape gleanings when the vintage is done (Isa 24:13).
b These will lift up their voice, they will shout. For the majesty of Yahweh they cry from the sea (Isa 24:14).
a Wherefore glorify Yahweh in the lights (fires), even the name of Yahweh the God of Israel, in the isles of the sea (Isa 24:15).
The parallels in ‘a’ and ‘b’ are parallels of contrast, the kind of contrasts regular in Isaiah. On the one hand there is little hope, but on the other, there is hope brought by God. So in ‘a’ the whole world mourns and languishes, including its leading figures, while in the parallel some in the far off lands glorify Yahweh and His name. Always among the devastation are those who respond to God and worship Him. In ‘b’ man has broken God’s laws and spurned His covenant, while in the parallel in the midst of the earth are the gleanings who will shout at the majesty of Yahweh. In ‘c’ the curse devours the earth, men are guilty and few are left, and in the parallel what remains will be like what is shaken from the olive tree and like the gleanings from the grapes. In ‘d’ we have the cessation of all revelry, and in the parallel the wasted city producing the same results. In ‘e’ the wine will not be enjoyable, and in the parallel the strong drink will be almost undrinkable.
Isa 24:4
‘The earth mourns and withers,
The world languishes and withers,
The high people of the earth languish.’
There will not only be war and earthquakes, but also blight and devastation. As ever man will misuse the world. The ‘earth’ will be in mourning and ‘wither’, it will languish and wither, it will be blighted, so much so that even the important, the rich and the wealthy, will suffer. The curse (Isa 24:5 compare Gen 3:17-19; Gen 8:21) will be exacted in its fullness.
This will be the course of history, this will be the end of history, for God’s wrath is continually revealed and will be to the end. The message all through is that man cannot produce his own hoped for Utopia, but will be the same to the end. Whether it be through war or pollution and misuse of the world man is out of control. It is only God who has the final solution. As we look at the world today with man pouring pollution into the atmosphere, and unable to contain it because to do so will interfere with his pleasure, and that in spite of his knowledge of what is happening, with ever growing amounts of pollution coming from poorer countries as they seek to become richer, so that things can only get rapidly worse, we can only wait, knowing that these final days will come.
Isa 24:5
‘The earth also is polluted under its inhabitants,
Because they have transgressed the laws (torahs),
Changed the ordinance (statute),
Broken the everlasting covenant.
Therefore has the curse devoured the earth,
And those who dwell in it are found guilty.
Therefore the inhabitants of the earth are burned,
And few men are left.’
The reason for all this is the pollution of the earth by its inhabitants. They have brought it all on themselves, and sin is the greatest pollutant. It is because they have gone against God’s instructions (His torahs), they have changed what was permanently inscribed as God’s ordinance (the word for ordinance or statute is taken from a root ‘engrave’ and signifies something permanently laid down), they have broken the everlasting covenant. In view of the parallels with Genesis in the narrative this covenant presumably refers to the everlasting covenant of Gen 9:16 where the shedding of blood was regulated (compare Num 35:33). (Isaiah regularly connects this passage with the first chapters of Genesis. Note the idea of the curse given in the Garden (Isa 24:6) and the blighted earth (Isa 24:4) as compared with Gen 3:17-19; the reference to the windows of heaven (Isa 24:18) as compared with Gen 7:11; the reference to the everlasting covenant of Gen 9:16 here; the wine drinking that results in misery (Isa 24:7-9), as compared with Gen 9:20-27; and the reference to the scattering of the inhabitants as at Babel (Isa 24:6) in Gen 11:4. So he sees man as still closely connected with his beginnings and as having broken the everlasting covenant.
Thus mankind is seen as still under God’s instruction, an instruction given through their consciences, which instructs them in God’s ways, and gives them a sense of natural justice which brings them under the curse (compare Rom 2:14-16). They are seen as bound by His covenant with Noah. And they are seen as blood guilty, and therefore as in breach of that covenant.
It will be noted that the world is assumed to be under similar restrictions to Israel, even though Israel’s were more specific. Israel were bound by the Torah (the Law, the Instruction), and by ordinance and by everlasting covenant (Psa 105:9-10). The world is seen as being bound by a kind of prototype of these, torahs (‘instructions’) which have been established in custom and in conscience (consider Gen 26:5), of which all men are aware in one way or another (Rom 2:14-16). This comes out to some extent in the great wisdom literature and in the great law codes which have been discovered. They are bound by an ordinance established in man’s conscience. But these ‘instructions’, once understood, have been deliberately transgressed, have been deliberately changed in order to suit men’s tastes and tendencies, and have been deliberately broken because rejected. Mankind is therefore seen as being as guilty as Israel even though the world’s revelation from God was of a more general nature than Israel’s (compare Rom 1:18 onwards). They close their eyes and are darkened in their minds, and thrust away the demands of conscience.
So the devouring of the earth is to be because of the renewed curse arising from man’s sinfulness, the curse first put on man in the Garden of Eden (compare Gen 3:17-19; Gen 8:21), now renewed on the people of the world who are all found guilty. The phrase ‘those who dwell on earth’ is regularly used in Revelation to indicate those who live regardlessly and do not respond to God. Thus the inhabitants of earth will be burned in the heat of God’s burning anger so that only a comparatively small number remain.
The few may be the elect as so often in Isaiah (Isa 6:13). ‘Those who find it are few’ (Mat 7:14). Or it may simply indicate a depopulated world.
Isa 24:7-9
‘The new wine mourns,
The vine languishes,
All the merry-hearted sigh.
The gaiety of tambourines ceases,
The noise of those who rejoice ends,
The joy of the harp ceases.
They will not drink wine with a song.
Strong drink will be bitter to those who drink it.’
These short staccato lines bring out the speedy failure of man’s demand for worldly pleasures. Men had said confidently, ‘let us eat and drink for tomorrow we will die’ (Isa 22:13), but when the end approaches for nations this philosophy will not work. Indeed it never works for long. The new wine and the vine will be blighted (compare Isa 24:4; Isa 24:7). Those whose hearts are set on merriment will sigh instead. There will be no music and dancing, no joyful singing. When men drink wine it will be in gloominess. Their very drink will have turned bitter to them. The hedonist will become the moaner. The good times will have gone. Wine and song will no longer satisfy.
Isa 24:10-12
‘The city of wastedness (tohu) is broken down,
Every house is shut up that no man might come in.
There is crying in the streets because of the wine,
All joy has reached its eventide,
The mirth of the land has gone into captivity.
In the city desolation is left,
And the gate is smitten with destruction.’
Every land will have its ‘city of wastedness’. The reference here to tohu (formlessness, wastedness) as in Gen 1:2 takes us back to that formlessness prior to when God spoke and light resulted. This is the city which is as empty and formless as the earth was before light came and before shape was given to creation. It is broken down, its houses are uninhabited because their inhabitants have been cast out into the streets; wine, the very stay of man’s life, has ceased to be available; darkness has enveloped all joy; mirth has been taken captive. The world has, as it were, reverted to what it was before God created it, to being ‘tohu’. This refers to each city in the world, as symbolised by the world city. Those places of abounding mirth and jollity are now dark, gloomy and empty. All that is left in the city is desolation. Its very gate through which once flowed the life of the city, and which was also their protection in time of trouble, is a ruin. All that its inhabitants dreamed of has gone. Such is life finally without God, total disaster.
Isa 24:13
‘For thus will it be in the midst of the earth,
Among the peoples,
As the shaking of an olive tree,
As the grape gleanings when the vintage is done.’
The fewness of the remaining inhabitants (Isa 24:6) and the emptiness of the city (Isa 24:10-12) is illustrated by the remnants of what comes from the shaking of the olive tree, producing but a little fruit, and by the gleanings of the grapevine after harvesting, when but few gleanings are left (compare Isa 17:6). In Israel the gleanings were left for the poor. These represent the remnant who escape from God’s judgments (compare Isa 6:13). In the words of Jesus, ‘Blessed are the poor, for the Kingly Rule of God is theirs’ (Isa 61:1; Isa 66:2; Luk 6:20; Mat 5:3).
Isa 24:14-15
‘These will lift up their voice, they will shout. For the majesty of Yahweh they cry from the sea. Wherefore glorify Yahweh in the lights (fires), even the name of Yahweh the God of Israel, in the isles of the sea.’
But all is not gloom, for these gleanings, these few, these poor, will lift up their voices and shout. They will declare from the sea (that is the west – the Great Sea was to the west) the majesty of Yahweh. Then Isaiah calls on the east and the farthest isles of the sea to ‘glorify Yahweh’. ‘In the lights’ (or ‘fires’) is probably a plural of intensity referring to the rising of the light of the sun at daybreak, with its numerous rays shining out, and therefore referring to the east. The isles of the sea, the distant parts, are also to glorify Yahweh, the God of Israel. Those who remain, not only of Israel, but also of the whole earth, will give Him praise. (Compare Isa 42:10-12; Isa 44:23).
This was what God was aiming for (compare the holy seed in Isa 6:13). In the midst of all the devastation God’s word has reached out far and wide accomplishing His purpose, and in the midst of the world’s devastation will shine out those whom God has separated out to Himself. Out of the seeming fires of destruction will come the refined gold of His people. This sudden turning from gloom to joy is typical of Isaiah. Out of disaster will come blessing.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 24:4. The earth mourneth and fadeth away The earth and the world, here spoken of, mean Judaea and the land of Syria. Heathen writers frequently speak of particular provinces and countries under the name of orbis, orbis habirabilis, and orbis terrarum. The haughty people of the land, or the height of the people, means the priests and magistrates, they who are highly exalted above others; concerning whom, and the mournful state of the land in general, hear the history: Therefore there was great mourning, in Israel, in every place where they were; so that the princes and the elders mourned, 1Ma 1:25-26. Vitringa.
Fuente: Commentary on the Holy Bible by Thomas Coke
Here is but little variation from what went before. The representation is as if taken from the prophets vision; the roll is written within and without, and the contents are lamentations, and mourning, and woe; Eze 2:10 . One verse is in the midst to explain the cause, It is the curse which devoureth the earth; Gen 3:17 . Reader, think what would have been the sorrow and misery forever, had not Jesus redeemed us from the curse of the law, in being made a curse for us; Gal 3:13 . And never fail to connect with this subject, that scripture, 2Co 5:21 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 24:4 The earth mourneth [and] fadeth away, the world languisheth [and] fadeth away, the haughty people of the earth do languish.
Ver. 4. The earth mourneth and fadeth away. ] Luxit et diffiuxit, waileth and faileth; gallant rhetoric in the original, as this is a stately chapter all along: all the rollings of Demosthenes are but dull stuff compared to it.
The world languisheth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
mourneth. See note on Isa 3:26.
mourneth and fadeth away. languish. Hebrew. umlelah nablah tebel umlalu.
the earth, &c. Figure of speech Prosopopoeia. This is one of the three places where (in the Hebrew) one verse ends with “the earth” and the next verse begins with “the earth”, being the Figure of speech Anadiplosis. The other two passages are Gen 1:1, Gen 1:2, and Hos 2:23, Hos 2:24.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 24:4-6
Isa 24:4-6
“The earth mourneth and fadeth away, the world languisheth and fadeth away, the lofty people of the earth do languish. The earth also is polluted under the inhabitants thereof; because they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are found guilty: therefore, the inhabitants of the earth are burned, and few men left.”
Isa 24:5 here explains the reason why such terrible things are in store for the earth and its inhabitants. The inhabitants themselves are declared “guilty.” They have: (1) transgressed God’s laws, and (2) they are specifically guilty of breaking the everlasting covenant of Gen 9:16.
On this latter violation, Peake has this:
“For the world’s inhabitants have broken the covenant made with Noah, in which bloodshed was forbidden (Gen 9:6; Gen 9:16). On bloodshed, the great empires have been founded, and they shall perish in the blood they have spilt.
We believe Peake’s comment here is accurate; and we wish to add that the most terrible thing visible in the societies of mankind this very day is the utter disregard of this Divine Commandment in Gen 9:6. It not only condemns and forbids bloodshed; but it also commands every society of mankind to “Put to death all murderers.” “Whoso sheddeth man’s blood, by man (society) shall his blood be shed: for in the image of God made he man.” This heavenly order to execute murderers is not an option given to human societies, but an order. Any human society stupid enough to ignore that heavenly commandment will soon find itself devastated by all kinds of violence, murder, and crime.
The mention of the inhabitants of the earth being burned (Isa 24:6), according to Barnes, “is evidently figurative”; but we do not accept that view. An apostle of Jesus told us that: (1) the world that then was overflowed with water and perished, and (2) the same world is now stored up for fire against the day of judgment and destruction of ungodly men (2Pe 3:1-10). There is no hint whatever that the fire spoken of by Peter was otherwise than literal. Also, Peter mentioned the flood in the same breath with this picture of the final judgment; and we have exactly the same thing here. Isaiah mentioned “the windows on high” (Isa 24:18) and the burning of the inhabitants of the earth here.
From Genesis to the end of the Bible, “God’s cursing the ground for Adam’s sake” is repeatedly evident. As the wickedness of mankind grows worse and worse, which is the normal growth-cycle of wickedness, it appears that the earth itself will become more and more hostile to the desires of men.
Isa 24:4-6 CAUSE OF JUDGMENT: The cause of the judgment is moral rebellion and disobedience. The judgment takes the form of moral pollution and disintegration of societal structure. The word pollution is a translation of the Hebrew word khanepah. It is used to denote defiling, profaning, or exploiting something until destroyed. To languish is to lose strength or vitality and to droop, wither and fade. Isaiah predicts that the lofty people of the earth will languish when Gods judgment falls upon human schemes to usurp His rule. The lofty people are those pagan rulers and nations (Nebuchadnezzar, Cyrus, Alexander the Great, Caesar and their modern-day counterparts) who think to dethrone God, thwart His redemptive work and accomplish through carnal resources what they have decided man needs.
The earth is pictured as mourning and fading away as a flower fades away. Wars, pestilences, famines, diseases are results of the sins of the people and are causing this wasting away. The sinfulness of men has polluted the earth. Falsehood brings moral disobedience. Moral disobedience inevitably brings social disintegration (cf. Rom 1:18-32). This moral malady of man has been transferred to the earth itself so that it is also polluted. Injustice pollutes society (cf. Num 35:29-34). Murder cannot go unpunished (nor other injustices) without polluting society! When man (who has been made lord of creation by the Creator) deliberately chooses falsehood and moral anarchy, he communicates to the creation beneath him the pollution of his own moral failure, with the result that the polluted earth reacts in judgment upon him to his own destruction.
When man selfishly exploits, wastes, profanes and spoils what God has created to be good, he eventually finds he has perverted and cursed himself. He suddenly awakens to the fact that he is the guilty culprit. This discovery repeats itself nearly every 200-300 years. Man in greed and pride perverts animate and inanimate creation until he destroys his culture and societal structure, He realizes that good men and good things are in the minority. He realizes that he is responsible for his own predicament, But where does he turn? Still, men will not repent! (cf. Rev 9:20-21).
Fuente: Old and New Testaments Restoration Commentary
mourneth: Isa 3:26, Isa 28:1, Isa 33:9, Isa 64:6, Jer 4:28, Jer 12:4, Hos 4:3
haughty people: Heb. height of the people, Isa 2:11, Isa 2:12
Reciprocal: Psa 18:45 – strangers Isa 3:16 – are haughty Isa 13:11 – I will punish Jer 14:2 – the gates Lam 1:4 – ways Joe 1:10 – field
Fuente: The Treasury of Scripture Knowledge
Isa 24:4. The earth, the land, mourneth and fadeth away Hebrew, , abelah nabelah, lamenteth, falleth. The world languisheth, &c. The world, says Bishop Lowth, is the same with the land; that is, the kingdoms of Israel and Judah; orbis Iraeliticus, the Israelitish world. Heathen authors frequently speak of particular provinces and countries under the name of orbis, orbis habitabilis, and orbis terrarum, the world, the habitable world, the whole world, &c. And the same mode of speaking is often used in the Scriptures, where we not only find the Roman empire termed the world, (even all the world,) as Luk 2:1; Act 11:28; but also Babylon, (Isa 13:11,) and this very land of Judea, Joh 12:19; and Joh 18:20. The haughty people of the land Hebrew, , the height of the people, those of the highest dignity in it; or the lofty people, as Bishop Lowth renders it. Not only common people are depressed and stink in sorrow, but the magistrates and rulers, the rich and powerful, the haughty and high-minded. Indeed, these are wont to suffer most under such calamities, either as having most to lose, or as not being used to hardships.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
It is the people of the earth that are the objects of God’s judgment, not just the planet itself. All of humanity, even the most exalted individuals, would mourn and fade under the withering judgment of Yahweh.