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Exegetical and Hermeneutical Commentary of Isaiah 24:7

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The new wine mourneth, the vine languisheth, all the merryhearted do sigh.

7. Cf. Joe 1:10; Joe 1:12.

Fuente: The Cambridge Bible for Schools and Colleges

7 9. Joy has vanished from the earth.

Fuente: The Cambridge Bible for Schools and Colleges

The new wine languisheth – The new wine ( tyrosh), denotes properly must, or wine that was newly expressed from the grape, and that was not fermented, usually translated new wine, or sweet wine. The expression here is poetic. The wine languishes or mourns because there are none to drink it; it is represented as grieved because it does not perform its usual office of exhilarating the heart, and the figure is thus an image of the desolation of the land.

The vine languisheth – It is sickly and unfruitful, because there are none to cultivate it as formerly. The idea is, that all nature sympathizes in the general calamity.

All the merry-hearted – Probably the reference is mainly to those who were once made happy at the plenteous feast, and at the splendid entertainments where wine abounded. They look now upon the widespread desolation of the land, and mourn.

Fuente: Albert Barnes’ Notes on the Bible

The new wine mourneth, because there are either none, or none but the enemies of God and Israel, to drink it. Grief is ascribed to senseless creatures by a figure usual in all authors.

The vine languisheth; either because there are no people left to dress it, or gather its grapes; or because it is broken down and spoiled by the enemy.

All the merry-hearted, that made their hearts merry with wine, Psa 104:15.

Fuente: English Annotations on the Holy Bible by Matthew Poole

7. mournethbecause there arenone to drink it [BARNES].Rather, “is become vapid” [HORSLEY].

languishethbecausethere are none to cultivate it now.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

The new wine mourneth,…. For want men to drink it, or because spilled by the enemy; or the inhabitants of the land mourn for want of it, not having their vintages as usual:

the vine languisheth; or is sickly, and so barren and unfruitful, does not bring forth its clusters of grapes as it used to do; there being none to prune it, and take care of it, and being trodden down by hostile forces. The Targum is,

“all that drink wine shall mourn, because the vines are broken down.”

So the Romish harlot, and those that have drank of the wine of her fornication, and have lived deliciously, shall have, in one hour, death, and mourning, and famine, Re 18:7:

all the merryhearted do sigh; such, whose hearts wine has formerly made glad, shall now sigh for want of it; and such who have lived deliciously with the whore of Rome, and have had many a merry bout with her, shall now bewail her, and lament for her, when she shall be utterly burnt with fire, Re 18:9.

Fuente: John Gill’s Exposition of the Entire Bible

7. The wine hath failed. The same subject is continued, and the Prophet threatens chiefly against the Jews the desolation of the land. He gives a long description in order to affect them more deeply, and impress them with a conviction of the judgment of God. Their luxury, intemperance, and feasting, are rapidly surveyed, because amidst so great abundance they proudly disobeyed God. Such ingratitude was not peculiar to the Jews or to that age, but it is universally found that they who enjoy abundance rebel against God, and indulge themselves too freely. On this account the Prophet censures them; as if he had said, “Hitherto you have been plunged in luxuries and pleasures, but the Lord will cause you to lead a very different kind of life.” Isaiah speaks of the future as if it had been present, in order to place it more clearly before their eyes.

Fuente: Calvin’s Complete Commentary

2. JUDGMENT IS BITTER

TEXT: Isa. 24:7-16

The new wine mourneth, the vine languisheth, all the merryhearted do sigh.

The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.

They shall not drink wine with a song; strong drink shall be bitter to them that drink it.

The waste city is broken down; every house is shut up, that no man may come in.

There is a crying in the streets because of the wine; all joy is darkened, the mirth of the land is gone.

In the city is left desolation, and the gate is smitten with destruction.

For thus shall it be in the midst of the earth among the peoples, as the shaking of an olive-tree, as the gleanings when the vintage is done.

These shall lift up their voice, they shall shout; for the majesty of Jehovah they cry aloud from the sea.

Wherefore glorify ye Jehovah in the east, even the name of Jehovah, the God of Israel, in the isles of the sea.

From the uttermost part of the earth have we heard songs: Glory to the righteous. But I said, I pine away, I pine away, woe is me! the treacherous have dealt treacherously; yea, the treacherous have dealt very treacherously.

QUERIES

Why so much emphasis on wine?

Why are houses shut up within the city?

Who is going to glorify Jehovah?

PARAPHRASE

The juice of the grape will be sorry, the grape vine will lose its vitality, and all those who were glad and merry will be turned to mournful sighing. The gay music of tambourines and harps will cease when the people are turned to weeping. Singing while drinking wine will no longer be going on; drinking for the mere sake of intoxication will grow, but it will only bring bitterness to the drunkards. Cities shall become moral wastelandsjungles of crimewhere every house has to be locked against thieves and murderers. The streets of the cities shall echo with the cries of wantonness and debauchery. They shall be filled with pessimism, gloom and despair. The great centers of population are filled with desolation and their bulwarks crumble into ruin. This is the way it shall be among all the nations of mankind. Man in rebellion will destroy himself until very little of real value can be found in himjust like an olive tree shaken until few olives are left. But that valuable little that is left of every nation will lift its voice in loud shouting, giving praise to the name of Jehovah, the God of Israel. From east to west, from the uttermost part of the earth, a remnant of believers will sing, Glory to the righteous. But my heart is still heavy with grief, for evil still prevails and treachery is everywhere. Multitudes remain impenitent and positive reactions to Gods judgments are hasty, superficial, and soon erased.

COMMENTS

Isa. 24:7-12 SORROW IN THE CITIES: The Hebrew word translated new wine in Isa. 24:7 is theeroush and means literally, the juice of the grape. The prophet is apparently trying to portray the idea that the very means by which men had falsely sought for joy would become occasions of despair and bitterness. There would be no more happiness when the juice of the grape was harvested. All the festivities associated with harvesting the grape, pressing it into juice, singing and drinking, would end among the enemies of God, for He is going to demonstrate once and for all the folly of all that. All the tambourines and harps of the world will play mournful music. Merryhearted singing while drinking wine will cease. Strong drink, shaikhor in Hebrew, will be consumed bitterly and in despair. This is a graphic description of unbelieving mans predicament in every generation. The things of the world hold no hope. Ever since God demonstrated in history through Jesus Christ the sharp distinction between spiritual things and carnal things, the line of demarkation has been drawn vividly (Joh. 9:39-41). The folly of sin and carnality is much more in evidence and the blessing of faith and righteousness is much more in evidence since the work of Christ has been accomplished (Joh. 16:7-11). And it is interesting, in the light of this passage from Isaiah, that the songs of unbelieving man graphically portray his despair and disillusionment while the songs of believing man are exceedingly happy and filled with hope.

In the great cities of the nations arrayed against God there is moral, spiritual and economic confusion. They become vast wastelands of human decadence. People must shut their doors and bolt and lock them against thieves, murderers and other lawless men. In the streets echo the cries of wantonness and debauchery. The streets of the cities are filled with cynical, pessimistic, frustrated people rushing to and fro like sheep without a shepherd. These huge cities, monuments to mans vain illusion that he can create his own utopia, are really concrete jungles of desolation. This prophetic picture of Isaiah applies not only to Gods enemies of the prophets day, Assyria and Babylon, but to all of mans rebellious attempts to structure his own benevolent society and create his own heaven. It could apply to Greece and Rome; to England and Germany and America and Russia; to monarchies, dictatorships and republics. All of mans attempts to govern himself are inadequate at best and destructive at worst. They all are to be supplanted by the just, holy, righteous kingdom of God, the church. That is a bitter pill for rebellious and unbelieving man to swallow! In his pride, man does not want to acknowledge that he is unable to transform himself and his society and save himself. So the judgment of God upon mans schemes brings about all the bitterness Isaiah has described here. The surrender of man to Gods way is never easy and gentle. Man must struggle violently with his own pride and selfishness if he is to surrender to the will of God and enter Gods kingdom.

Isa. 24:13-16 SHOUTING IN THE COAST-LANDS: As Isaiah takes in this universal scene of chaos he sees a gleam of light and hears a song of hope coming from the uttermost parts of the earth. It is the Remnant. This Remnant is from among the peoples, that is, the gentile nations which God has judged. This is probably one of those veiled Messianic prophecies concerning the defeat of Gods enemies and the institution of His kingdom which originated at the cross of Christ and the day of Pentecost (cf. Joh. 12:31; Joh. 16:11; Col. 2:15; Heb. 2:14-15; Luk. 1:67-75, etc.). A very small remnant, a tiny minority of righteous and faithful believers will survive Gods judgments and form the nucleus of the church. They will be so few they will be like that which is left when the olive tree is shaken and like the left-overs when the grapes are harvested.

The Hebrew word meyom is translated sea in Isa. 24:14. It usually means toward the west. The Great Sea was always west in Palestine. The glorification of Jehovah which Isaiah foresees is from east to west, in the isles of the sea and to the uttermost part of the earth. When Jehovah is glorified, so is His righteous remnant. The prophet sees in this remnant salvation brought out of judgment to the isles of the sea and the coasts of the nations.

But this note of hope gives way immediately to a declaration of sorrow and caution. It is as though the prophet says, Do not soon become too optimistic about how men react. Many of the seemingly positive reactions to Gods redemptive works are hasty, superficial, and soon erased. It is as though the prophet sees sinners so deeply involved in wrong conduct they will go on, in spite of all the judgments and redemptions God manifests toward them (cf. Act. 13:44-47; Act. 28:23-28; Rev. 9:20-21, etc.). Jesus faced the world realistically. He insisted that discipleship was costly (Luk. 14:25-33). Many are called but few are chosen, said Jesus. Isaiah was the same kind of realist. Many of the covenant people in his day fell away from faith. They rejected Gods signs; Ahaz had gone on in his stubborn sullen way; they were still looking to alliances with heathen nations. They dealt in treachery. God had warned Isaiah of almost total lack of success from his preaching (Isa. 6:9-13). He would preserve only a small remnant by his preaching. Christians may as well face realitythe Bible teaches they will be a minority until the Lord comes again. The Lord is interested in a faithful minority more than He is in a lukewarm, half-hearted and doubleminded majority. The Lords standards of success and the worlds standards of success are very much different.

QUIZ

What is new wine?

Why has all mirth ceased?

What predicament of sinful man does Isaiah portray here?

How does Isaiah pictorialize the great centers of population, the cities?

What does the shaking of the olive tree symbolize?

Where will Jehovah be glorified?

Why does Isaiah pine away?

Fuente: College Press Bible Study Textbook Series

(7) The new wine mourneth.Each feature takes its part in the picture of a land from which all sources of joy are taken away. The vine is scorched with the fire of the curse, there is no wine in the winepress, the song of the grape-gatherers (proverbially the type of the merry-hearted) is hushed in silence.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

7-9. New wine mourneth Isa 5:11. Sensuality is personified to intensify the felt sense of misery. Exhilaration fails; charms of music are quenched; there is gall to the taste; amusement mocks.

Fuente: Whedon’s Commentary on the Old and New Testaments

Isa 24:7-9. The new wine mourneth In this fifth gradation we have a fine and pathetic description of a once flourishing land, entirely ruined and desolated by a destructive enemy. There is no difficulty in the words, nor in the fact, which is most notorious from history; for at this period, says the author of the book of Maccabees, there was so great mourning in Israel, that even every bridegroom took up lamentation, and she that sat in the marriage-chamber was in heaviness: Joy was taken from Jacob, and the pipe with the harp ceased. 1Ma 1:27; 1Ma 3:45.

Fuente: Commentary on the Holy Bible by Thomas Coke

Isa 24:7 The new wine mourneth, the vine languisheth, all the merryhearted do sigh.

Ver. 7. The new wine mourneth. ] As being spilled and spoiled by the enemy.

All the merry hearted do sigh. ] Who were wont to sing away care, and to call for their cups.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Isa 24:7-23

7The new wine mourns,

The vine decays,

All the merry-hearted sigh.

8The gaiety of tambourines ceases,

The noise of revelers stops,

The gaiety of the harp ceases.

9They do not drink wine with song;

Strong drink is bitter to those who drink it.

10The city of chaos is broken down;

Every house is shut up so that none may enter.

11There is an outcry in the streets concerning the wine;

All joy turns to gloom.

The gaiety of the earth is banished.

12Desolation is left in the city

And the gate is battered to ruins.

13For thus it will be in the midst of the earth among the peoples,

As the shaking of an olive tree,

As the gleanings when the grape harvest is over.

14They raise their voices, they shout for joy;

They cry out from the west concerning the majesty of the LORD.

15Therefore glorify the LORD in the east,

The name of the LORD, the God of Israel,

In the coastlands of the sea.

16From the ends of the earth we hear songs, Glory to the Righteous One,

But I say, Woe to me! Woe to me! Alas for me!

The treacherous deal treacherously,

And the treacherous deal very treacherously.

17Terror and pit and snare

Confront you, O inhabitant of the earth.

18Then it will be that he who flees the report of disaster will fall into the pit,

And he who climbs out of the pit will be caught in the snare;

For the windows above are opened, and the foundations of the earth shake.

19The earth is broken asunder,

The earth is split through,

The earth is shaken violently.

20The earth reels to and fro like a drunkard

And it totters like a shack,

For its transgression is heavy upon it,

And it will fall, never to rise again.

21So it will happen in that day,

That the LORD will punish the host of heaven on high,

And the kings of the earth on earth.

22They will be gathered together

Like prisoners in the dungeon,

And will be confined in prison;

And after many days they will be punished.

23Then the moon will be abashed and the sun ashamed,

For the LORD of hosts will reign on Mount Zion and in Jerusalem,

And His glory will be before His elders.

Isa 24:7-14 This is a series of metaphors about the normal social activities of an agricultural community which is brought to an end because of the judgment of God.

Isa 24:9 wine. . .strong drink See Special Topic: Biblical Attitudes Toward Alcohol and Alcoholism .

Isa 24:10 The city of chaos is broken down There is a play throughout this literary unit on a city. It is not specifically identified and, therefore, seems to be a symbol of all human society functioning apart from God (similar to the city of Genesis 11). It is metaphorically similar to the use of (1) the world in 1 John and (2) the whore of Babylon in Revelation 18 as standing for all fallen human society. This city can be seen in Isa 25:2-3; Isa 25:12. An allusion to God’s city is found in Isa 26:1-6 (cf. Heb 11:10; Heb 11:16).

Literally, the term chaos (BDB 1062) means emptiness, vanity, formlessness, confusion, or unreality used to describe the earth in Gen 1:2 (formless). It is used often in Isaiah (cf. Isa 24:10; Isa 29:21; Isa 34:11; Isa 40:17; Isa 40:23; Isa 41:29; Isa 44:9; Isa 45:18-19; Isa 49:4; Isa 59:4), but only one other time in all the Prophets (i.e., Jer 4:23). God started over with His creation with Noah (Genesis 6-9), now He will do it again!

See Chart of the Two Cities at Introduction to chapter 26, D.

Isa 24:12 the gate is battered to ruins The VERB (BDB 510, KB 507, Hophal IMPERFECT) denotes that the unidentified city is defenseless, her gates are in ruins! Who can stand before YHWH?

Isa 24:13 For thus it will be in the midst of the earth among the peoples This could be interpreted in two ways: (1) it could refer to all of the people of the earth (cf. Isa 24:1 and Isa 11:10 ) or (2) it could refer to the scattered Jews of the Exile (cf. Isa 11:11). It is difficult to make a decision on this point, but it seems to me that because of Isa 24:14; Isa 24:16; Isa 25:6-7, we are talking about the universalism (i.e., option #1) so characteristic of Isaiah. This universalism is very specific in its invitation to both Egypt and Assyria to be a part of God’s Kingdom in Isa 19:18-25.

As the shaking of an olive tree,

As the gleanings when the grape harvest is over This was an agricultural metaphor of harvesting. It denotes the fact that there will be very few people left (cf. Isa 24:6; Mic 7:1). Isa 24:14-16 are a praise unit referring to those who trust YHWH. It is characteristic of this literary unit and this particular kind of genre in Isaiah to promise blessings right in the midst of judgment.

Isa 24:14-15 west. . .east The term west (BDB 410) is literally sea and refers to the Mediterranean Ocean. The term east (BDB 22) is literally light which refers to the rising of the sun. Again, these two terms may refer to Egypt to the west and Assyria to the east (cf. Isa 19:23-25).

Isa 24:15 The Jewish Study Bible asserts that some group (Judeans or Gentiles who have trusted YHWH, Isa 24:15-16 a; Isa 25:3) begins to thank God in praise (Isa 24:14) that the judgment is over, but they suddenly realize it is not (cf. Isa 24:16-23).

Recognizing the majesty and glory of YHWH is obviously the first sign of a new relationship with Him (cf. Isa 12:5; Isa 26:10). A few humans (Jew and Gentile), the faithful remnant (cf. Isa 24:6; see Special Topic at Isa 1:9) will be found faithful even amidst judgment (cf. Hab 2:4).

in the coastlands of the sea In the LXX this is the islands, which is usually a reference within Isaiah to Gentiles (cf. Isa 41:5; Isa 42:4; Isa 42:10).

Isa 24:16 a This is another reference to the universal aspect of the inclusion of Gentile believers (cf. Isa 2:2-4).

the Righteous One The NASB and NRSV translations take this phrase to denote Israel’s God. The Peshitta, KJV, and ASV have the righteous, which is another reference to the believing remnant which will be saved out of Israel and the peoples of the earth. The REB has the righteous nation, apparently the ideal Israel.

Isa 24:16 b There is an obvious break here which is not clearly marked by the traditional verse divisions. From the obvious praise section of Isa 24:14-16 a, Isa 24:16 b begins a funeral dirge relating to the coming judgment of God (note woe [twice, lit. I pine or waste away] and woe, the INTERJECTION, BDB 17). Its exact relation to the context is somewhat uncertain. It may be a personal comment of Isaiah himself that his own day did not fit, Isa 24:14-16 a. There have been many different English translations of this phrase.

The AB Commentary (p. 353) notes that this phrase is omitted by the Septuagint and the author (Blenkinsop) assumes the Aramaic root for secret, which follows rabbinical tradition and the Peshitta and Vulgate versions.

Isa 24:16 c,d This is a very powerful word play. There are several uses of one word (BDB 93, KB 108), which has a powerful, repetitious emphasis on the faithless, deceitful people. Note

1. the treacherous, BDB 93, KB 108, Qal ACTIVE PARTICIPLE

2. deal treacherously, BDB 93, KB 108, Qal PERFECT

3. NOUN, BDB 93 I (cf. Jer 12:1)

4. repeat of #1

5. repeat of #2

Isa 24:17 Terror and pit and snare This is a sound play on similar words. All of these words (BDB 808, 809, 809) are used of trapping animals (cf. Jer 48:43-44).

Isa 24:18

NASBthe report of disaster

NKJV,

PESHITTAthe noise of fear

NRSVthe sound of the terror

NJBthe cry of fear

LXXthe fear

REBthe rattle of the scare

The MT has at the sound of the terror (BDB 876 CONSTRUCT BDB 808). This is an allusion to (1) the sound of battle (cf. Isa 29:6; Jer 4:19; Jer 4:21; Eze 1:24), (2) the voice of God (cf. Isa 30:30-31), or (3) a covenant concept (cf. Jer 3:13; Jer 3:25; Jer 7:23; Jer 11:4; Jer 11:7; Jer 26:13; Jer 38:20).

will fall into the pit. . .will be caught in the snare These are allusions to humans being trapped like animals (cf. Isa 8:15; Isa 28:13). Humans will try to flee God’s judgment only to find disaster (cf. Isa 2:10; Isa 2:19-22).

Isa 24:18 c the windows above are opened This is another allusion to the flood account of Genesis (cf. Isa 7:11; Isa 8:2). The opening of the windows of heaven can be for blessing (i.e., water for agriculture and flocks, cf. 2Ki 7:2; 2Ki 7:19; Mal 3:10) or judgment (i.e., sending of too much water, cf. Gen 7:11; Gen 8:2; Isa 24:18, or no water).

Isa 24:19 Note the parallelism from the INFINITIVE ABSOLUTE and matching VERB.

1. broken asunder, BDB 949, KB 1270, Qal INFINITIVE ABSOLUTE and Hithpoel PERFECT

2. split through, BDB 830, KB 975, Qal INFINITIVE ABSOLUTE and Hithpoel PERFECT

3. shaken violently, BDB 556, KB 555, Qal INFINITIVE ABSOLUTE and Hithpoel PERFECT

This same intensified form (i.e., INFINITIVE ABSOLUTE and VERB from the same root) continues in Isa 24:20, BDB 631, KB 681, Qal INFINITIVE ABSOLUTE and Qal IMPERFECT.

The earth, created for God and humanity to meet and fellowship, created for abundance and life, has become ruin and will be destroyed

1. by water, Genesis 6-9

2. by the spoken word, Isa 24:3

3. by apocalyptic imagery, Jer 4:23-28

4. by fire, 2Pe 3:10-11

Isa 24:20 Drunkenness (i.e., staggering, BDB 631, KB 681, INFINITIVE ABSOLUTE and IMPERFECT VERB of the same root) is often used as a symbol for judgment in the OT (cf. Isa 19:14; Isa 28:7-8; Isa 29:9).

And it totters like a shack This is another cultural allusion to a small booth (BDB 434) which was built in the field during harvest time for someone to live so he could protect the harvest (cf. Isa 1:8). Isa 24:19-20 describes the sin-laden physical creation (cf. Rom 8:18-22).

never to rise again This is a hyperbolic statement to show the intensity of God’s judgment on a morally polluted earth. But from other texts, we know He will have mercy on it and restore it! For the use of hyperbolic language in both prophecy and apocalyptic literature see D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic.

Isa 24:21 in that day See note at Isa 2:11. This eschatological theme marker is repeated in Isa 25:9; Isa 26:1-2; Isa 26:12.

the host of heaven Many times in the OT this refers to the Babylonian astral deities (cf. Isa 40:26; Isa 45:12). However, in this context it refers to the OT concept of the angels of the nations (cf. Deu 32:8 in the LXX and Daniel 10). God will judge both the human beings who rebel against Him and also the angels who have aided in either the human rebellion or satanic temptation (see G. B. Caird, The Language and Imagery of the Bible, p. 179).

Isa 24:22 Both the prideful and arrogant kings of the earth (cf. Isa 10:12; Isa 13:11) and the national rebellious angels (cf. LXX of Deu 32:8 and Dan 10:10-13) will be judged and imprisoned. This is very similar to 2Pe 2:4; Jude, Isa 24:6; and Rev 20:1-3. This seems to be an allusion to Sheol (OT) or Tartarus (NT). See Special Topic at Isa 5:14.

Some scholars have asserted that after many days refers to the millennium of Rev 20:1-6. This is typical of millennial scholars who desperately seek some biblical evidence for the timeframe mentioned in Revelation 20. See my written commentary on Revelation 20 at www.freebiblecommentary.org .

prisoners This form (BDB 64) is found only here and it is missing in the DSS, the LXX, and the Aramaic Targums.

Isa 24:23 the moon will be abashed and the sun ashamed This is apocalyptic language speaking of the cataclysmic events within nature as the Creator approaches. The presence of the Lord Himself will become the light for mankind (cf. Isa 30:26; Isa 60:19-20; Rev 21:23; Rev 22:5).

the LORD of hosts will reign on Mount Zion and in Jerusalem Here again is the universal aspect of all the world flowing unto Jerusalem to know the one true God (cf. Isa 2:2-4; Isa 24:23; Isa 25:6-7; Isa 27:6; Isa 27:13). This imagery is universalized to YHWH’s reign over all the earth in Dan 2:35; Dan 2:44-45!

His glory will be before His elders The elders (BDB 278) were leaders in Moses’ day (i.e., Exo 3:16; Exo 3:18; Exo 4:29; Exo 12:21, etc.). The term denoted older men of the different tribes. It came to stand for all civil leadership. In Isaiah the elders are irresponsible (cf. Isa 3:2-3; Isa 9:14-16), but here in the eschaton they will behold YHWH’s glory (presumably in worship and adoration, i.e., redeemed elders). Robert Girdlestone, Synonyms of the Old Testament (p. 245) says they are representatives of all God’s people.

SPECIAL TOPIC: ELDER

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is Isaiah 24-27 called apocalyptic?

2. From what OT passage does Isaiah draw his imagery?

3. How is the faithful city of Isa 1:26 related to the city of chaos in Isa 24:10?

4. Who speaks in Isa 24:14-16 a and who in Isa 24:16 b?

5. Who are the hosts of heaven (lit. the host of the height in the height)?

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

new wine = must. Hebrew. tirosh. App-27.

Fuente: Companion Bible Notes, Appendices and Graphics

Isa 24:7-16

Isa 24:7-13

“The new wine mourneth, the vine languisheth, all the merry-hearted do sigh. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth. They shall not drink wine with a song; strong drink shall be bitter to them that drink it. The waste city is broken down; every house is shut up, that no man may come in. There is a crying in the streets because of the wine; all joy is darkened, the mirth of the land is gone. In the city is left desolation, and the gate is smitten with destruction. For thus shall it be in the midst of the earth among the peoples, as the shaking of an olive-tree, as the gleanings when the vintage is done.”

Moffatt’s rendition of some of these verses is as follows:

“Towns fall to pieces, each man bolts his door;

Gladness is gone from the earth; and pleasure is no more;

The cities are left desolate, their gates are battered down.

Few are left on earth, as few as berries, once the olive boughs are shaken,

As grapes, when once the vintage has been taken.”

The meaning of Isa 24:12 is that, “Every city is abandoned to chaos, and citizens search hopelessly for food in the countryside.” This again reminds us of Rev 16:19, indicating that prior to the end of time, the cities of mankind will decay and fall. Hailey pointed out that “wine” is mentioned three times in this paragraph, showing, “How much the world depends upon artificial stimuli for its joys and good times.” He added, “The world depends upon alcoholic drinks, sports, revelings, sensuous music and entertainment for its pleasures. When these are gone, its shallow joy perishes.

These verses show how wretched and unhappy is the destiny of every man out of harmony with the will of God. It is quite opposite with the righteous remnant as indicated in the next paragraph.

Isa 24:14-15

“These shall lift up their voice, they shall shout; for the majesty of Jehovah they cry aloud from the sea. Wherefore glorify ye Jehovah in the east, even the name of Jehovah, the God of Israel, in the isles of the sea. From the uttermost part of the earth have we heard songs: Glory to the righteous.”

Here is a classic example of a pattern found over and over again in the prophecies, especially in Revelation. Right in the midst of the most terrible prophecy, there suddenly appears a kind of prolepsis, a looking away from the trials of the wicked, and a focus upon the saints singing in heaven, or upon the joyful happiness of the “righteous remnant.” So it is here. The joy and praise represented here, according to Dummelow, belong to “The righteous remnant described figuratively in Isa 24:13.

The latter half of Isa 24:16 actually belongs in a separate paragraph, but we shall notice it here.

Isa 24:16

“But I said, I pine away, I pine away, woe is me! the treacherous have dealt treacherously; yea, the treacherous have dealt very treacherously.”

Right in the midst of contemplating the joyful praise from “the righteous remnant,” the Lord reminded Isaiah that before he would be privileged to join in such glorious praise, there remained the wicked world that was coming to pieces all around him. Treacherous and deceitful men would continue to do wickedly.

Isa 24:7-12 SORROW IN THE CITIES: The Hebrew word translated new wine in Isa 24:7 is theeroush and means literally, the juice of the grape. The prophet is apparently trying to portray the idea that the very means by which men had falsely sought for joy would become occasions of despair and bitterness. There would be no more happiness when the juice of the grape was harvested. All the festivities associated with harvesting the grape, pressing it into juice, singing and drinking, would end among the enemies of God, for He is going to demonstrate once and for all the folly of all that. All the tambourines and harps of the world will play mournful music. Merryhearted singing while drinking wine will cease. Strong drink, shaikhor in Hebrew, will be consumed bitterly and in despair. This is a graphic description of unbelieving mans predicament in every generation. The things of the world hold no hope. Ever since God demonstrated in history through Jesus Christ the sharp distinction between spiritual things and carnal things, the line of demarkation has been drawn vividly (Joh 9:39-41). The folly of sin and carnality is much more in evidence and the blessing of faith and righteousness is much more in evidence since the work of Christ has been accomplished (Joh 16:7-11). And it is interesting, in the light of this passage from Isaiah, that the songs of unbelieving man graphically portray his despair and disillusionment while the songs of believing man are exceedingly happy and filled with hope.

Isa 24:13-16 SHOUTING IN THE COAST-LANDS: As Isaiah takes in this universal scene of chaos he sees a gleam of light and hears a song of hope coming from the uttermost parts of the earth. It is the Remnant. This Remnant is from among the peoples, that is, the gentile nations which God has judged. This is probably one of those veiled Messianic prophecies concerning the defeat of Gods enemies and the institution of His kingdom which originated at the cross of Christ and the day of Pentecost (cf. Joh 12:31; Joh 16:11; Col 2:15; Heb 2:14-15; Luk 1:67-75, etc.). A very small remnant, a tiny minority of righteous and faithful believers will survive Gods judgments and form the nucleus of the church. They will be so few they will be like that which is left when the olive tree is shaken and like the left-overs when the grapes are harvested.

The Hebrew word meyom is translated sea in Isa 24:14. It usually means toward the west. The Great Sea was always west in Palestine. The glorification of Jehovah which Isaiah foresees is from east to west, in the isles of the sea and to the uttermost part of the earth. When Jehovah is glorified, so is His righteous remnant. The prophet sees in this remnant salvation brought out of judgment to the isles of the sea and the coasts of the nations.

But this note of hope gives way immediately to a declaration of sorrow and caution. It is as though the prophet says, Do not soon become too optimistic about how men react. Many of the seemingly positive reactions to Gods redemptive works are hasty, superficial, and soon erased. It is as though the prophet sees sinners so deeply involved in wrong conduct they will go on, in spite of all the judgments and redemptions God manifests toward them (cf. Act 13:44-47; Act 28:23-28; Rev 9:20-21, etc.). Jesus faced the world realistically. He insisted that discipleship was costly (Luk 14:25-33). Many are called but few are chosen, said Jesus. Isaiah was the same kind of realist. Many of the covenant people in his day fell away from faith. They rejected Gods signs; Ahaz had gone on in his stubborn sullen way; they were still looking to alliances with heathen nations. They dealt in treachery. God had warned Isaiah of almost total lack of success from his preaching (Isa 6:9-13). He would preserve only a small remnant by his preaching. Christians may as well face reality-the Bible teaches they will be a minority until the Lord comes again. The Lord is interested in a faithful minority more than He is in a lukewarm, half-hearted and doubleminded majority. The Lords standards of success and the worlds standards of success are very much different.

Fuente: Old and New Testaments Restoration Commentary

Isa 16:8, Isa 16:10, Isa 32:9-13, Hos 9:1, Hos 9:2, Joe 1:10-12

Reciprocal: Jdg 9:27 – merry Job 20:18 – and he shall Job 30:31 – General Isa 24:11 – all joy Isa 32:10 – Many days and years Jer 7:34 – to cease Jer 14:2 – the gates Jer 16:9 – I will Jer 25:10 – voice of mirth Jer 48:33 – joy Lam 5:14 – the young Hos 2:8 – wine Hos 2:11 – cause Joe 1:5 – Awake Joe 1:7 – laid Joe 1:8 – Lament Luk 6:25 – mourn

Fuente: The Treasury of Scripture Knowledge

Isa 24:7-9. The new wine mourneth, &c. In these verses we have a description, in metaphorical language, of the ruin and desolation brought on a once flourishing land by a destructive enemy. The wine, figuratively speaking, mourns, because there are none, or none but enemies to God and Israel, to drink it. The vine languisheth Because there are no people left to dress it, or gather its grapes; or because it is broken down and spoiled by the enemy. In other words, the vineyards are destroyed, and the fruits of the earth consumed by hostile invasions. The mirth of tabrets ceaseth There is no place for mirth or rejoicing, much less for the usual expressions of it, when men are under such great calamities. They shall not drink wine with a song Those that can command wine under this scarcity will have no heart to drink it: nor would it, if drunk, be able to cheer their spirits amidst such great troubles.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

The effects of the coming judgment 24:7-20

Isaiah expounded on the effects of human sin in a poem, which follows.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Wine, which people use to escape feeling the effects of sin, ultimately proves ineffective. Its source, the grapevine, decays (as a result of drought? cf. Rev 6:5-6), and even the constitutionally lighthearted cannot escape groaning.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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