O Lord, be gracious unto us; the prophet contemplating the judgment which was now coming upon Gods people, directeth his prayer to God for them.

Their arm; our arm or strength. The change of persons is most frequent in prophetical writings.

Every morning; when we offer the morning sacrifice, and call upon thee; which yet is not meant exclusively, as if he did not desire Gods help at other times; but comprehensively, the morning being put synecdochically for the whole day. The sense is, Help us speedily and continually.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. us; we . . . their . . . ourHespeaks interceding for His people, separating himself in thought fora moment from them, and immediately returns to his naturalidentification with them in the word “our.”

every morningeach dayas it dawns, especially during our danger, as the parallel “timeof trouble” shows.

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

O Lord, be gracious unto us,…. This is a prayer of the church under the persecutions of antichrist, imploring the grace and favour of God in their miserable and distressed circumstances; desiring his gracious help, assistance, and deliverance; pleading not any merits of their own, but casting themselves upon the mercy and kindness of God:

we have waited for thee; time after time, year after year, in the use of means; hoping for the manifestations of thyself, and kind appearance for us; expecting help and salvation, and still continue to wait, believing the time will come when favour will be shown:

be thou their arm every morning; when they pray unto thee, the morning being the time of prayer; and also be their arm all the day long, to lean and depend upon, to support, protect, and defend them; there is a change of person from the first to the third, usual in prophetic and poetic writings: some take them to be the words of the Old Testament church, praying for the New Testament church; and others a prayer of the church for her children and members. The Vulgate Latin version renders it, “our arm”; and the Syriac version, “our helper”; and the Targum,

“our strength:”

some read the words in connection with the following clause, thus, “be thou”, who wast “their arm every morning”, referring to their forefathers, whose strength and support the Lord was,

our salvation also in the time of trouble s; the deliverer of us from the antichristian yoke of bondage, from all his persecutions and oppressions, from the last struggle of the beast, from that hour of trouble and temptation that shall come upon all the earth.

s So some in De Dieu.

Fuente: John Gill’s Exposition of the Entire Bible

In Isa 33:2 the prophet’s word of command is changed into a believing prayer: “Jehovah, be gracious to us; we wait for Thee: be their arm with every morning, yea, our salvation in time of need!” “ Their arm,” i.e., the power which shelters and defends them, viz., Thy people and my own. “ Yea,” ‘aph , is emphatic. Israel’s arm every morning, because the danger is renewed every day; Israel’s salvation, i.e., complete deliverance (Isa 25:9), because the culminating point of the trouble is still in prospect.

Fuente: Keil & Delitzsch Commentary on the Old Testament

2. O Jehovah, have pity upon us. This sentiment was added by the Prophet, in order to remind the godly where they ought to go amidst such distresses, even when they shall appear to be deprived of all hope of safety; that they ought to betake themselves to prayer, to supplicate from God the fulfillment of these promises, even when they shall be most wretched, and when the power of the enemy to oppress them cruelly shall be very formidable. And here we ought carefully to observe the order which the Prophet has followed, in first exhibiting the promise of God and immediately exhorting to prayer. Not only so, but he breaks off the stream of his discourse, and suddenly bursts out into prayer; for although the Lord hastens to perform what he has promised, yet he delays for a time, in order to exercise our patience. But when we ought to wait, there is found in us no steadfastness or perseverance; our hearts immediately faint and. languish. We ought, therefore, to have recourse to prayer, which alone can support and gladden our hearts, while we look earnestly towards God, by whose guidance alone we shall be delivered from our distresses. Yet let us patiently, with unshaken hope and confidence, expect what he has promised to us; for at length he will shew that he is faithful, and will not disappoint us.

At the same time the Prophet bids us not only consider in general the judgment of God against the Assyrians, but God’s fatherly kindness towards his chosen people; as if he had said that the Assyrians will be destroyed, not only that they may receive the just reward of their avarice and cruelty, but because in this manner God will be pleased to provide for the safety of his Church. But while he exhorts us to pray for mercy, he likewise declares that we shall be miserable.

In thee have we hoped. In order to cherish the hope of obtaining favor, believers next declare that they “have hoped in God,” on whom they now call; and indeed our prayers must be idle and useless, if they are not founded on this principle.

“

Let thy mercy be upon us,” saith David, “according as we have hoped in thee.” (Psa 33:22.)

For to go into the presence of God, if he did not open up the way by his word, would be excessively rash; and, therefore, as he kindly and gently invites us, so we ought to embrace his word, whenever we approach to him. Besides, patience must be added to faith; and, therefore, when faith is taken away, we do not deserve that the Lord should hear us, for it is by faith that we call upon him. Now faith alone is the mother of calling on God, as is frequently declared in many passages of Scripture; and if faith be wanting, there can be nothing left in us but hypocrisy, than which nothing is more abhorred by God. (Rom 10:14.)

And hence it is evident that there is no Christianity in the whole of Popery; for if the chief part of the worship of God consists of prayer, and if they know not what it is to pray, (for they bid us continually doubt, and even accuse of rashness the faith of the godly,) what kind of worshippers of God are they? Can that prayer be lawful which is perplexed by uncertainty, and which does not rely with firm confidence on the promises of God? Do not those Rabbins, who wish to be reckoned theologians, shew that they are mere babes? Certainly our children excel them in knowledge and in the true light of godliness. (1)

Let us also learn from these words that our faith is proved by adversity; for the actual trial of faith is when, with unshaken patience in opposition to all dangers and assaults, we continue to rely on the word and the promises. Thus we shall give practical evidence that we have sincerely believed.

Be what thou hast been, their arm in the morning. Others render it as if it were a continued prayer, “Be our arm in the morning, and our salvation in tribulation.” As to believers speaking in the third person, they consider it to be a change which is frequently employed by the Hebrews. But I think that the Prophet’s meaning is different; for he intended to express that desire which is rendered more intense by benefits formerly received; and, therefore, in my opinion, that clause is appropriately inserted, “their arm in the morning,” in which I supply the words “who hast been,” in order to bring forward the ancient benefits bestowed by God on the fathers. “Thou, Lord, didst hearken to the prayers of our fathers; when they fled to thee, thou gavest them assistance i now also be thou our salvation, and relieve us from our afflictions.”

“

Arm” and “salvation” differ in this respect, that “arm” denotes the power which the Lord exerted in defense of his Church, and that before she was afflicted; while “salvation” denotes the deliverance by which the Lord rescues the Church, even when she appears to be ruined. He therefore places on record ancient benefits which the Lord formerly bestowed on the fathers, that he may be moved to exercise the same compassion towards the children. As if he had said, “O Lord, thou didst formerly turn away the dangers which threatened thy Church; relying on thy favor she flourished and prospered. Thou didst also deliver her when oppressed. In like manner wilt thou act on our own account, especially since it belongs to thy character to render assistance when matters are desperate and at the worst.” (2)

The particle אף, (aph,) even, is very emphatic for confirming our faith, that we may not doubt that God, who always continues to be like himself, and never degenerates from his nature or swerves from his purpose, will also be our deliverer; for, such have believers found him to be. We ought, therefore, to place continually before our eyes the manner in which the Lord formerly assisted and delivered the fathers, that we may be fully convinced that we also shall not fail to obtain from him assistance and deliverance.

(1) “ Certainement nos enfans sont plus savans et religieux qu’eux.” “Certainly our children are more learned and religious than they are.”

(2) “ Puis que ton naturel est d’assister aux tiens, quand tout est reduit au desespoir.” “Since thy disposition is to assist thy people when all is reduced to despair.”

Fuente: Calvin’s Complete Commentary

THE SAINTS ATTITUDE IN THE TIME OF TROUBLE

Isa. 33:2. O Lord, be gracious unto us; we have waited for Thee: be Thou their arm every morning, our salvation also in the time of trouble.

Like its predecessor, this prophecy belongs to the time of distress and fear incident on the threatened Assyrian invasion. Dependence on Egypt had failed. So had Hezekiahs present to the invader. He had accepted the present, but had still pressed on. The south of Judah was covered with his soldiers. Isaiah lifts up this prayer for his country. An example to Christians to interest themselves in the politics of their country, and to include them in their prayers. We have never known the terrible presence of an invader; but there is always occasion for appeal to the divine Governor and Helper. It is no mark of spirituality of mind to exclude national affairs from thought, as belonging to a sphere that has nothing to do with God or with prayer.

The prophets eye saw, in the immediate future, the frustration of the invaders plans. The God of Israel would interpose. The invasion was unjust; the negotiations had been conducted deceitfully by the enemy; ruin would fall on his head (Isa. 33:1). But the certainty of deliverance was no reason for the relaxation of effort, or for abstinence from prayer. Gods promise is the encouragement and directory of prayer. Therefore he cries, O Lord, be gracious unto us, &c.

The prayer of the text is applicable to any time of trouble in the personal experience of any Christian. It is a time that may come to any one. It should enter into our calculations about the future, however exempt from it at present. It should be prepared for, as for old age, or death. We never know when it bangs over us, nor in what form. To all it comes occasionally; to some frequently; to some constantly; to some severely. Often from quarters whence least expected. Things and persons most precious to us are sometimes the occasion of bitterest grief. The common lot. We can only really prepare for it by the possession of resources which it cannot diminish. This is one of the points at which Christians have so largely the advantage over others. God is always with them, and always accessible.
Our text represents the saints attitude in the time of trouble. He cries to God and waits on God. He cries as he waits, and waits as he cries.
I. HE CRIES TO GOD.
How precious to have a friend so interested in you that anything you say about your trouble will find an interested listener. It is a relief to speak to such a friend. Many of Gods people find this relief every day. Many a trouble can be told to none but Him who keeps every secret and sympathises with every distress (P. D. 462, 463).
What do we need in the time of trouble? It is all in this prayer: GOD HIMSELF. Each petition resolves itself into something that God is, and is to us.

1. His Graciousness. The root of everything must be the divine disposition. He might be malevolent, unpitying, unmerciful. There might be a cause of separation sufficient to prevent any favourable access to Him. In the case of multitudes there is such a cause. Many live without God, ignore Him, disregard His authority, yet in the time of trouble imagine they may fly to Him, in the face of His word, which says until sin is abandoned there can be no friendship with Him. He has provided a gracious way of reconciliation. The first step we must take is the coming to Him through the Saviour for the mercy that obliterates all past transgressions. In many cases the time of trouble is sent as the means of leading us to the Saviour. To be assured of His gracious disposition while He permits the trouble, goes far towards the comfort of the troubled heart. He loves you although you are under discipline. The sun shines in full splendour although it is hidden behind a cloud. We may wait patiently for the trouble to pass away, so long as we can confidently ask the Lord to be gracious unto us.

2. His Strength. Be Thou their arm every morning. The time of trouble reveals our weakness. Mental energy, courage, bodily power often succumb under the pressure of heavy trouble. We realise the value of a strength beyond our own. It is better to pass through the time of trouble with God for our arm every morning, than to be exempt from trouble and left without Him. Paul groaned under the pain of his thorn in the flesh and besought the Lord thrice to take it away. But Christs assurance, My grace is sufficient for thee, for my strength is made perfect in weakness, together with his experience of its sufficiency, made him glory in his infirmity. We need the arm of God for defence against the enemy; to lean upon when ready to faint; to strengthen us for the work that may be necessary to our extrication from trouble.

3. His Salvation. From some troubles salvation cannot be in the shape of restoration of the previously existing state of things. The young man loses his precious wife and child; and in their grave it seems that every interest for him is buried. They cannot be restored. But Gods salvation can come to him in the form of a richer spiritual experience, a deeper acquaintance with His word and way, a completer consecration to His service, and a larger inflowing of divine consolation than he could have known without it. But there are some troubles from which salvation comes by their cessation: sicknesses, and business reverses. They are severe while they continue. But deliverance comes. In some cases greater prosperity is realised than formerly, to which, in Gods wonder-working Providence, the trouble was necessary. Joseph in Egypt Job. The trouble may have been severe temptation. If saved, you are the stronger for it. Cry to God in trouble. Let it be the time of special prayer.

II. HE WAITS ON GOD.
We have waited for Thee. This ever accompanies true prayer. The believer looks for the blessing he has asked. It implies,

1. Faith. That God hears. Faith has a very close relation to prayer.

2. Expectation. There may be degrees of confidence, but there must be more or less of expectancy. The sailors mother watches at the window for the ship in which her son is coming.

3. Patience. Wait Gods time. Until His end is accomplished. Thus let the Church wait for the coming of Christ, which will be full salvation.

May we know by experience the blessedness of knowing God in time of trouble! Blessed is the people that is in such a case. Come and enjoy this blessedness. Decide for the Lord Jesus Christ. The world is insufficient. Renounce it.J. Rawlinson.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(2) O Lord, be gracious . . .Faith transforms itself into prayer. The prophet will still wait upon God. In the change of person, their arm, our salvation, we hear the very words of the prayer as it was spoken, the first referring to the soldiers who were to fight the battles of their country, the second to the non-combatants who were assembled with Isaiah in supplication.

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

2. Be gracious unto us As the prophet puts it, the prayer is calm, but full of assurance. There is no vagueness or uncertainty of hope.

Their arm Thy people’s and my own (Isaiah’s) “arm,” every morning: for danger presses every additional day of the invasion.

Our salvation That is, our complete deliverance.

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

Isa 33:2-3. O Lord, be gracious unto us In this apostrophe to God, the first part contains the supplication; the other, the salvation obtained in consequence thereof. In the supplication there is that difference of persons which shews that they prayed both for the present and absent: for the present and the whole community in these words, Be gracious unto us; for the absent, Be thou their arm every morning. They who pour forth this supplication suppose part of their community to be absent; that is to say, according to our hypothesis, the zealous, who under the command of the Maccabees went forth to fight in defence of their state and religion, while the weaker part of the true worshippers of God remained in desarts, and caves, and other hiding-places. The meaning of the next verse is, that upon the display of God’s interposing power, and wonderful succour granted to his people, their enemy fled, and they obtained the victory. There is a remarkable passage in Zec 9:13-14 respecting the Maccabees, which well explains this; and very agreeable to it are the words of Judas, The victory of battle standeth not in the multitude of an host; but strength cometh from heaven: see 1Ma 3:19; 1Ma 4:32. 1Sa 7:10 and Vitringa.

Fuente: Commentary on the Holy Bible by Thomas Coke

2. THE PRAYER OF FAITH QUICKLY HEARD

Isa 33:2-6

2O Lord, be gracious unto us; 1 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 2 fled;

At the lifting up of thyself the nations 3 were scattered.

4And your spoil shall be gathered like the gathering of the caterpillar;

As the running to and fro of the locusts shall he run upon them.

5The Lord is exalted; for he dwelleth on high:

He 4 hath filled Zion with judgment and righteousness.

6And wisdom and knowledge shall be the stability of the times,

And strength of 5Salvation:

The fear of the Lord is his 6 treasure.

TEXTUAL AND GRAMMATICAL

Isa 33:2. comp. Psa 123:3; Psa 57:2; Psa 51:3, etc. often in the Pss., mostly with the Accusat. With referring to God it occurs only Psa 119:95, compare Psa 69:21. But Isaiah often construes the word thus: Isa 8:17; Isa 25:9; Isa 60:9.

Isa 33:3. is from (Niph. of ) inflected like the Kal. , perhaps because does not occur except in this and in two analogous Niphal forms (Gen 9:19; 1Sa 13:11).

Isa 33:4. may not be taken passively (with Cappellus, Doederlein, Drechsler, etc.), as appears from the image itself, and from (. . comp. Nah 3:17; Amo 7:1, certainly a name of the locust, although of uncertain derivation and meaning. Comp. Herz. R. Enc VI. p. 70). This latter word is expressly active.On comp. Isa 24:22. is here as Isa 32:10 a noun (Mic 7:1). As to construction, it is to be regarded as in the acc. modalis. only here in Isaiah; see Joe 1:4; Joe 2:25. (Isa 29:8) used in the same sense Joe 2:9. , descursitatio . . refers to the camp, not before named, yet ideally present.

Isa 33:5. , Isa 2:11; Isa 2:17; Isa 12:4. again only Isa 57:16; comp. Isa 33:16. Piel, again Isa 23:2; Isa 65:11; Isa 65:20.

Isa 33:6. The Plural occurs principally in later books; still also Job 24:1. Only here in Isa.: comp. Psa 31:16. is predicate, the following substantives to are subject. opes, thesaurus only here in Isaiah comp. Pro 15:6; Pro 27:24;

Jer 20:5; Eze 22:25. Isa 26:18, elsewhere only in the Pss. 18:51; 28:8; 42:6, 12; 43:5, etc.The suffix in relates to the same subject as the suffix in Interchange of person often occurs in Isaiah, but it is not always so easily traced to its motive as in Isa 33:2. See below in Exeget. and Crit.

EXEGETICAL AND CRITICAL

1. The first wave-circle! In grand, rapid flight the Prophets gaze hastens through three stages: he shows what must precede the overthrow of Assyria, then this itself, then its contrast in the remote future. For having by a prayer intimated that believing trust in Jehovah is the condition of salvation (Isa 33:2), he describes the immediately consequent overthrow of Assyria (Isa 33:3-4). But on this present earthly salvation follows for the Prophet at once the Messianic future with its blessings, of which the deliverance from Assyria is a type.

2. O LordHis treasure.

Isa 33:2-6. This short prayer, that unexpectedly interrupts the prophecy, is assuredly not an involuntary sigh, but it occupies a place in the discourse chosen with deliberation. The Prophet intends two things by it. First he would present to the people what they must do on their part to obtain deliverance. They must believe and confide in the Lord, according to the words if ye will not believe, surely ye shall not be established (Isa 7:9), and he that believes will not yield (Isa 28:16). But as the Prophet gives, not a warning to pray merely, but an example of it, and himself intercedes, he gives on the one hand an example to men, and on the other hand a proof to God that there are still righteous men in Israel (comp. Gen 18:24 sqq.) that love the people and trust in God. A people from which issues such prayer is no dead heap of ashes. There is a glow in them that can be kindled up again (Isa 42:3). The prayer has the form of those in the Pss. (comp. 12).

The (suffix of the) third person in their arm, that occurs in such harsh dissonance with (the suffixes of) the first person preceding and following, is to be explained, it seems to me, by the word arm itself. The Prophet means here those called to protect city and state with the power of their arm. He and many others do what they can with heart, and head and otherwise. But when it concerns defence against an outward enemy, then those that serve with the arm are very important. Therefore the prayer that the Lord Himself might be the arm of those who have devoted their arm to the country. Comp. Psa 83:9; Psa 89:11; Psa 89:22, etc. comp. Psa 73:14; Psa 101:8. comp. Isa 26:9; Psa 16:6; Psa 18:49, etc. Also is very frequent in the Psa 68:20; Psa 35:3; Psa 62:2, etc. , see Psa 37:39; comp. Psa 20:2; Psa 50:15.

In Isa 33:3-4 is announced the hearing of the prayer. In very drastic form, but, with all its brevity, still vivid, the flight of the Assyrian and the plundering of their camp are depicted. The enemy hear a loud tumult like the onset of an army. But it is no human army: for, as appears from and from Isa 29:6; Isa 30:30 sq., the Lord effects that noise. He brings about a panic among them by letting them hear a tumult that has no actual existence (comp. Psa 53:6; Exo 14:24 sq.; Exo 15:16; Jdg 4:15; Jdg 7:22; 1Sa 7:10). The fleeing nations are of course those of Assyria. The Lord arises (comp. Isa 33:10; Isa 30:18; Ps. 21:14; 46:11, etc.), to smite the enemy, The expression is anthropomorphic, he, so to speak, raises himself high aloft. In Isa 33:4 the Prophet addresses the Assyrian. He sees the Israelites plundering his camp, gathering the spoil with a celerity like locusts clearing off a field. Seeing in this coming victory a type of the final, crowning triumph of Jehovah over the world-power, he contemplates his glory in Isa 33:5, chiefly from its inner side. He would intimate that the treasures of salvation, that Israel will then acquire, will, because of a spiritual sort, be more glorious than the goods found in the Assyrian camp (comp. Isa 33:23; Isa 37:36, comp. 2Ki 7:16). On account of this typical relation, the two periods are treated as a connected whole, without regard to their temporal disconnection. In this the Prophet does not contradict what he had said Isa 32:15 of the continuance of the desolation till the initiation of the great regeneration of the last time. For that period of the desolation falls precisely in the period that the Prophet over-leaps from the stand-point of his manner of regarding the matter. He thus sees the Lord elevated on high and withdrawn from every hostile attack because enthroned on high. From this height the Lord fills Zion with right and righteousness, which plainly recalls Isa 32:15-16. Likewise Isa 33:6 recalls Isa 32:17; the very beginning with coincides. But the stability of thy times corresponds to what in Isa 32:17 sq., is called peace, assurance, sure dwelling, quiet resting place. Thus we must give here the meaning security, a condition that guarantees peace, tranquility, confidence (Isa 33:16). When the times are such that there is no disturbance of the public welfare apprehended, then they have the quality of , then one may speak of an . But of course occurs only here in this sense (comp. Isa 33:16). As in Isa 32:16 the security appears as the fruit of moral in workings, so here also. Fulness of salvations, wisdom and knowledge shall be the stability,etc. As in the familiar declaration lempire cest la paix the copula has a tropical sense, so here there is the trope of the metonymy, since two things that actually stand related as cause and effect are, apparently, identified in expression. Thus the security of those times is the effect of the treasure, the wealth in treasures of salvation. It will not rest on subjective human possessions, as the women at ease (Isa 32:9) suppose, but upon objective, God-given treasures of salvation. The kind is declared in what follows, viz.: inward, spiritual goods: wisdom and knowledge (on these notions comp. Isa 11:2). The fear of the Lord is named last, although it is the beginning of wisdom (Pro 1:7). But it seems to me the Prophet would distinguish between and . The fear of the Lord is the treasure-house ( as e.g.Joe 1:17; 2Ch 11:11, etc., = Jer 50:25, etc.), that hides that treasure in itself. Our passage recalls Isa 11:2 in many ways: also in this that, rightly counted, seven spiritual goods are named: 1) judgment, 2) righteousness, 3) security, 4) riches of salvations, 5) Wisdom , 6) knowledge, 7) the fear of the Lord.

Footnotes:

[1]we wait.

[2]flee.

[3]are.

[4]fills.

[5]Heb. Salvations.

[6]treasure-house.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

What a sweet, though short prayer! And if it refers to the former history of the invasion of Samaria, by the king of Assyria, how speedily was it answered.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Isa 33:2 O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble.

Ver. 2. O Lord, be gracious unto us. ] Brevicula sed pulchra precatio, a short but sweet prayer of the prophet, teaching thereby the people to put the promise in suit, and to do it effectually, using a thong of strong arguments, as here is much in few.

Be thou their arm. ] Here the Church seemeth to pray for her children, as they before had prayed for her. Plena eat affectibus haec precatio.

Every morning. ] Heb., In the mornings – that is, speedily, seasonably, continually, and for Christ’s sake, Voce enim “matutinis” allusum adiuge sacrificium a Exo 29:39-41

a Scultet., Piscat.

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

arm. Put by Figure of speech Metonymy (of Cause) for the strength and defense put forth by it.

every morning: i.e. continually.

Fuente: Companion Bible Notes, Appendices and Graphics

be gracious: Isa 25:9, Isa 26:8, Isa 30:18, Isa 30:19, Psa 27:13, Psa 27:14, Psa 62:1, Psa 62:5, Psa 62:8, Psa 123:2, Psa 130:4-8, Lam 3:25, Lam 3:26, Hos 14:2

be thou: Isa 25:4, Exo 14:27, Psa 25:3, Psa 143:8, Lam 3:23

our salvation: Isa 26:16, Psa 37:39, Psa 46:1, Psa 46:5, Psa 50:15, Psa 60:11, Psa 90:15, Psa 91:15, Jer 2:27, Jer 2:28, Jer 14:8, 2Co 1:3, 2Co 1:4

Reciprocal: Gen 43:29 – my son Gen 49:18 – General Psa 79:11 – thy power Psa 83:8 – holpen Isa 8:17 – I will Isa 37:3 – General Zep 3:5 – every morning

Fuente: The Treasury of Scripture Knowledge

Isa 33:2. O Lord, be gracious unto us The prophet and the pious Jews, contemplating the calamity coming upon their country, here direct their prayer unto God for themselves and their people. Be thou their arm That is, their strength, namely, the strength of all that trust in thee, and wait for thee, Psa 25:3; every morning Hebrew, , in the mornings; that is, every day seasonably and speedily; on all occasions as they need. In mentioning the mornings, the prophet is thought to refer to the time of the morning sacrifice, which was the morning hour of prayer with the pious Jews; but he includes all other times of prayer, in all which he desires God to hear and answer his people, and to be their salvation all the day long, and especially to support them in the time of trouble.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

33:2 {d} O LORD, be gracious to us; we have waited for thee: be thou {e} their arm every morning, our salvation also in the time of trouble.

(d) He declares by this what is the chief refuge of the faithful, when troubles come, to pray, and seek help from God.

(e) Which helped our fathers as soon as they called on you.

Fuente: Geneva Bible Notes

The faithful remnant in Judah prayed to the Lord, evidently as the enemy approached Jerusalem. These godly Judeans asked for Yahweh’s grace on the ground that they had trusted in Him (cf. Isa 30:18-19). They asked Him to be the daily strength of those who opposed the destroyer, Assyria. They also requested deliverance for the Jerusalemites when Assyria attacked.

"Never underestimate the power of a praying minority." [Note: Wiersbe, p. 40.]

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