Exegetical and Hermeneutical Commentary of Isaiah 33:23
Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.
23. The abrupt transition from the glorious future to the present or the past, in the first part of the verse, is somewhat surprising at this point. It is not Assyria but Zion which is compared to an unseaworthy ship, a comparison natural enough in itself, as when we speak of the “ship of state.”
Thy tacklings are loosed ] Or, thy ropes hung slack.
they could not well strengthen, &c. ] they could not hold fast the foot of their mast, they did not spread out the sail (or, “the ensign”).
The subject here is the ropes; they could not serve the two purposes for which they were intended, supporting the mast and extending the sail. The word rendered well must from its position be a substantive; it denotes the , the cross-beam into which the mast was let, or else the hole in the keel which received its foot ( ). The rendering “sail” is doubtful. The word means elsewhere “ensign,” and one is tempted to translate it “flag.” But it is said that ships had no flags in ancient times (Cornill on Eze 27:7).
the prey of a great spoil ] Rather, “prey of spoil in abundance.” The expression “prey of spoil” is perhaps to be explained like the Latin praeda exuviarum. The figure of the ship is entirely dropped. On the word for “prey” see on ch. Isa 9:6.
Fuente: The Cambridge Bible for Schools and Colleges
Thy tacklings – This is evidently an address to Sennacherib. The mention of the war-galley and the ship seems to have suggested the application of the figure to the enemies of the Jews, and particularly to Sennacherib. The prophet, therefore, compares the Assyrian to a ship that was rendered unserviceable; whose sails were unfastened, and whose mast could not be made firm, and which was therefore at the mercy of winds and waves. The Hebrew which is rendered here thy tacklings are loosed, means thy cords are let go; that is, the cords or ropes that fastened the sails, the masts, and the rudder, were loosened. In such a condition the ship would, of course, go to ruin.
They could not well strengthen their mast – They could not fix it firm or secure. It is evident that if the mast cannot be made firm, it is impossible to navigate a ship. It is to be observed here, however, that the word which our translators have rendered well ( ken), not only signifies well as an adverb, but is also used as a noun, and means a stand or station Gen 40:13; Gen 41:13; Dan 11:20-21; and also a base or pedestal (Exo 30:18, Exo 30:28; Exo 31:9; Exo 35:16; Exo 38:8; Lev 8:11; 1Ki 7:31. It may be used here to denote the socket or base of the ships mast; or the cross beam which the mast passed through, and which held it firm. This was called by the Greeks histopede (Odyssey xii. 51), or , mesodme, histodoke. The translation, therefore, They could not make fast the base of their mast, would better express the sense of the Hebrew. The Septuagint renders it: Thy mast gave way.
They could not spread the sail – Of course, as the ropes were all loosened, and the mast could not be made firm, it Would be in vain to attempt to spread a sail. The sense is, that the plan of the Assyrian would be disconcerted, his scheme discomfited, and his enterprise would come to naught. He and his army would be like a vessel at sea without sails.
Then is the prey of a great spoil divided – The word divided here means shall be distributed or apportioned, as plunder was usually among victors. The sense is, that much booty would be taken from the army of the Assyrian and distributed among the Jews (see the note at Isa 33:4). It is certain that Hezekiah had given to Sennacherib three hundred talents of silver, and thirty talents of gold, and had stripped the temple, and given the gold that was on the temple to him 2Ki 18:14-16, and tiffs treasure was doubtless in the camp of the Assyrians. And it is certain that after this invasion of Sennacherib, the treasures of Hezekiah were replenished, and his wealth so much abounded, that he made an improper and ostentatious display of it to the ambassadors that came from Babylon 2Ki 20:13-15; and there is every presumption, therefore, that a great amount of spoil was collected from the camp of the Assyrian.
The lame take the prey – It shall be so abundant, and shall be so entirely abandoned by the Assyrians, that even the feeble and the defenseless shall go forth to the camp and take the spoil that is left.
Fuente: Albert Barnes’ Notes on the Bible
Isa 33:23
Thy tacklings are loosed
Thy tacklings are loosed
The tacklings may denote the good counsels of wise senators; a strong, well-disciplined army; and money, which is necessary to supply the exigences of the State.
These tacklings are loosed, when few prudent men can be found to manage public affairs, and to form the manners of the citizens; when the soldiery become weak and timid, and there is a scarcity of finances to carry into execution the salutary measures that are requisite to be adopted. (R. Macculloch.)
They could not well strengthen their mast
The mast of the ship may signify the most eminent person or persons in the kingdom who were exalted above all the others. The mast, in this figurative sense, could not be well strengthened; when the proper means of aiding and supporting the chief magistrate were wanting or were greatly deficient, he could not receive the succours that were requisite to maintain the dignity and prosperity of the empire. Persons in power are incapable by themselves to advance the public welfare, unless supported by the wealth, the interest, the advice, and courage of those over whom they preside. (R. Macculloch.)
They could not spread the sail
The sail may denote the means that were necessary to be applied and vigorously extended without delay, in order to promote the purposes to which they ought to be subservient, for the benefit of the State. These the people employed in managing public affairs were unable immediately to use, so as to give effect to the measures whereby the common interest might have been forwarded. (R. Macculloch.)
The prey of a great spoil
The power whose situation resembled a ship in distress is supposed to have met with a terrible storm, whereby she had been dreadfully shattered, her cables and ropes loosed or broken, her masts disabled, so that she was almost a wreck. When in this forlorn condition, deserted by the mariners, who had lost hopes of her being able to stand out the tempest, the valuable cargo wherewith she was laden becomes a prey to the fraudulent and rapacious. (R. Macculloch.)
The ship of state
The abrupt transition from the glorious future to the present or the past, is somewhat surprising at this point. It is not Assyria but Zion which is compared to an unseaworthy ship. (Prof. J. Skinner, D. D.)
Seems to describe the fate of a hostile ship. (Prof. A. B. Davidson, LL. D.)
The lame take the prey
The prey-taker
Men labour under seemingly great disadvantages, and amid the most unfavourable circumstances, yet making grand achievements, getting great blessing for themselves, great blessing for the world, great blessing for the Church; and so the lame take the prey. (T. DeWitt Talmage, D. D.)
The disabilities of successful men
Do you know that the three great poets of the world were totally blind? Homer, Ossian, John Milton. Do you know that Mr. Prescott, who wrote that enchanting book The Conquest of Mexico, never saw Mexico, could not even see the paper on which he was writing? A framework across the sheet, between which up and down went his pen immortal. Do you know that Gambassio, the sculptor, could not see the marble before him, or the chisel with which he cut it into shapes bewitching? Do you know that Alexander Pope, whose poems will last as long as the English language, was so much of an invalid that he had to be sewed up every morning m rough canvas in order to stand on his feet at all? Do you know that Stuart, the celebrated painter, did much of his wonderful work under the shadow of the dungeon where he had been unjustly imprisoned for debt? Do you know that Demosthenes by almost superhuman exertion first had to conquer the lisp of his own speech before he conquered assemblages with his eloquence? Do you know that Bacon struggled up through innumerable sicknesses, and that Lord Byron and Sir Walter Scott went limping on club-foot through all their life, and that many of the great poets, and painters, and orators, and historians, and heroes of the world had something to keep them back, and pull them down, and impede their way, and cripple their physical or their intellectual movement, and yet that they pushed on and pushed up until they reached the spoils of worldly success, and amid the huzzas of nations and centuries the lame took the prey? You know that a vast multitude of these men started under the disadvantage of obscure parentage. Columbus, the son of the weaver; Ferguson, the astronomer, the son of the shepherd. America the prey of the one, worlds on worlds the prey of the other. (T. De Witt Talmage, D. D.)
The advantages of invalidism
What is true in secular directions, is more true in spiritual and religious directions. There are in all communities many invalids. They never know a well day. They adhere to their occupations, but they go punting along the streets with exhaustions, and at eventime they lie down on the lounge with aching beyond all medicament. They have tried all prescriptions, they have gone through all the cures which were proclaimed infallible, and they have come now to surrender to perpetual ailments. They consider they are among many disadvantages, and when they see those who are buoyant in health pass by, they almost envy their robust frames and easy respirations. But I have noticed among that invalid class those who have the greatest knowledge of the Bible, who are in the nearest intimacy with Jesus Christ, who have the most glowing experiences of the truth, who have had the most remarkable answers to prayer, and who have most exhilarant anticipations of heaven. The temptations which weary us who are in robust health, they have conquered. They have divided among them the spoils of the conquest. Many who are athletic and swarthy loiter in the road, while these are the lame which take the prey. Robert Hall an invalid, Edward Payson an invalid, Richard Baxter an invalid, Samuel Rutherford an invalid. (T. De Witt Talmage, D. D.)
Physical disability attended by spiritual advantage
Through raised letters the art of printing has been brought to the attention of the blind. You take up the Bible for the blind, and you close your eyes, and you run your fingers over the raised letters, and you say, Why, I never could get any information in this way; what a slow way of reading. God help the blind. And yet I find among that class of persons–among the blind, the deaf, and the dumb–the most thorough acquaintance with Gods Word. Shut out from all other sources of information, no sooner does their hand touch the raised letter than they gather a prayer. Without eyes, they look off upon the kingdoms of Gods love. Without hearing, they catch the minstrelsy of the skies. Dumb, yet with pencil or with irradiated countenance, they declare the glory of God. A large audience assembled in New York at the anniversary of the Deaf and Dumb Asylum, and one of the visitors, with chalk on the blackboard, wrote this question to the pupils, Do you not find it very hard to be deaf and dumb? And one of the pupils took the chalk and wrote on the blackboard this sublime sentence in answer: When the song of the angels shall burst upon our enraptured ear we will scarcely regret that our ears were never marred with earthly sounds. (T. De Witt Talmage, D. D.)
Spiritual compensation for physical blindness
A lad who had been blind from infancy was cured. The oculist operated upon the lad, and then put a very heavy bandage over the eyes, and after a few weeks had gone by the bandage was removed, and the mother said to her child, Willie, can you see? He said, Oh, mamma, is this heaven? The contrast between the darkness before and the brightness afterwards was overwhelming. And I tell you the glories of heaven will be a thousandfold brighter for those who never saw anything on earth. (T. De Will Talmage, D. D.)
Poor, yet rich
There are those in all communities who toil mightily for a livelihood. They have scant wages. Perhaps they are diseased, or have physical infirmities, so that they are hindered from doing a continuous days work. A city missionary finds them up the dark alley, with no fire, with thin clothing, with very coarse bread. They never ride in the street car; they cannot afford the five cents. They never see any pictures save those in the show window on the street, from which they are often jostled and looked at by someone who seems to say in the look, Move on! what are you doing here looking at pictures? Yet many of them live on mountains of transfiguration. At their rough table He who fed the five thousand breaks the bread. They talk often of the good times that are coming. This world has no charm for them, but heaven entrances their spirit. They often divide their scant crust with some forlorn wretch who knocks at their door at night, and on the blast of the night wind, as the door opens to let them in, is heard the voice of Him who said, I was hungry and ye fed Me. No cohort of heaven will be too bright to transport them. By Gods help they have vanquished the Assyrian host. (T. De Witt Talmage, D. D.)
Ordinary Christian, may accomplish great good
There are those who would like to do good. They say, Oh, if I only had wealth, or if I had eloquence, or if I had high social position, how much I would accomplish for God and the Church. You have great opportunities for usefulness. Who built the Pyramids? The king who ordered them built? No; the plain workmen who added stone after stone, stone after stone. Who built the dykes of Holland? The government that ordered the enterprise? No; the plain workmen who carried the stuff and rung their trowels on the wall. Who are those who have built these vast cities? The capitalists? No; the carpenters, the masons, the plumbers, the plasterers, the tinners, the reefers dependent on a days wages for a livelihood. And so in the great work of assuaging human suffering, and enlightening human ignorance, and halting human iniquity. In that great work the chief part is to be done by ordinary men, with ordinary speech, in an ordinary manner, and by ordinary means. (T. DeWitt Talmage, D. D.)
The lame take the prey
A long, long while that has puzzled one, why the prophet should say, The lame take the prey. Our experience of human life goes to show that lame people seldom succeed in taking the great prizes of life. If a man is lame in his power of calculation, and cannot easily count up columns of figures; if he is lame in his caligraphy, if he is lame in his memory, and cannot easily recall names and faces; if he is lame in the power of touch, and cannot detect the difference between two apparently identical fabrics; if a man is lame in any faculty, he is crushed to the wall in the busy rush of human life and arrives at the end of the crowd to take the leavings of the rest. In human life a man who is lame anyhow misses the prey, misses the spoil, misses the prize. But in Gods world, in Gods Book, in Gods dealings with men, The race is not to the swift, or the battle to the strong. Weakness has a fascination for God; and those who have lost everything that this world can give are they who come off best with our heavenly Father. (F. B. Meyer, B. A.)
Henry Fawcett, Postmaster-General
One great Postmaster-General of England was lame in his sight. Mr. Fawcett was blind, but he took the prey of a great office which he fulfilled with great success. (F. B. Meyer, B. A.)
The weak favoured
I got an illustration of this when I happened to be staying in a farm-house. With one exception the family consisted of robust, hearty children, but there was one little lame boy. Whilst I was staying, there came in a great hamper of apples, and at once all the boys and girls in the family, having eyed them wistfully, proceeded to appropriate, and to appropriate very lavishly, the apples. The little lame fellow, with his puny, wan face, looked forward eagerly as those apples disappeared, and no one thought of him, till mother came, a bustling, quick-tempered woman. She said, What is that you are doing? Put all those apples back again, I tell you. And very ruefully they replaced them. Now, she said, Jimmy, you come and take your pick. And the little lame fellow on the crutch pushed his way up to the table, took the ripest and juiciest, and filled his pockets as full as they would hold, and then went back with a flush upon his pale cheeks. Then mother said to the other children, Now do what you like with the rest. I saw how in mothers love the lame take the prey! (F. B.Meyer, B. A.)
The weak specialty cared for
I came afterwards into the house of a workman, a smith, one whose closed fist could fell any man. He had an ailing child, A little, puny thing lay and cried in the cradle. There was no chance to rear it; it must die. And he came in from his smithy–a strong, brawny man, with black hair. And I tell you that child dragged that man down to the level, and its poor, weak, puny frame was able to do for that strong man what the strongest in the village could not–it could fell him! And at once there came upon me the conception, in dealing with God, at any rate, it is not the strong man who can shoulder his way and fight the brunt and take what he will in this world, every one waiting behind him, but it is the weak who get the tenderest blessings. (F. B. Meyer, B. A.)
The lowly are enriched
When I began to preach I thought all Gods best things were on the tall shelf, and when I got very good I should be able to reach them down. Now I find all the best gifts are on the low shelf, that the babes can get at. And it is only when we become as little babes, only when we become simple, natural, and our stiff backs get bent, that we get low enough to take Gods benefits. (F. B. Meyer, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 23. Thy tacklings are loosed] Here the Assyrians are represented under the figure of a ship wrecked by a violent storm; and the people on the beach, young, old, feeble, and diseased, gathering the spoil without any to hinder them. Kimchi, who understands the whole of this chapter of Hezekiah and the king of Assyria, says, “There are others of our rabbins who apply it all to the days of the Messiah.”
Their mast – “Thy mast”] For tornam, “their mast,” the Syriac reads torneycha, “thy mast;” the Septuagint and Vulgate, tornecha, , “thy mast is fallen aside.” – Septuagint. They seem to have read natah or panah, tornecha, or rather, lo con, “is not firm,” the negative having been omitted in the present text by mistake. However, I have followed their sense, which seems very probable, as the present reading is to me extremely obscure.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thy tacklings are loosed; he directeth his speech to the Assyrians; and having tacitly designed their army under the notion of a gallant ship, Isa 33:21, he here represents their broken and undone condition by the metaphor of a ship tossed in a tempestuous sea, having her cables broken, and all her tacklings loose, and out of order, so as she could have no benefit of her masts and sails; and therefore is quickly broken or swallowed up by the sea.
They; the Assyrians, of whom he still speaks, as in the first clause he spake to them.
Then is the prey of a great spoil divided; the lame take the prey; they who came to spoil and prey upon my people shall become a prey to them, and shall be forced to flee away so suddenly, that they shall leave so many spoils behind them, that when strong and active men have carried away all that they desired, there shall be enough left for the lame, who come last to the spoil. The general sense of the place is, that Gods people shall be victorious over all their enemies.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. tacklingsContinuing theallegory in Isa 33:21, hecompares the enemies’ host to a war galley which is deprived of thetacklings or cords by which the mast is sustained and the sail isspread; and which therefore is sure to be wrecked on “the broadriver” (Isa 33:21), andbecome the prey of Israel.
theythe tacklings,”hold not firm the base of the mast.”
thenwhen the Assyrianhost shall have been discomfited. Hezekiah had given Sennacheribthree hundred talents of silver, and thirty of gold (2Ki18:14-16), and had stripped the temple of its gold to give it tohim; this treasure was probably part of the prey found in the foe’scamp. After the invasion, Hezekiah had so much wealth that he made animproper display of it (2Ki20:13-15); this wealth, probably, was in part got from theAssyrian.
the lameEven the mostfeeble shall spoil the Assyrian camp (compare Isa 35:6;2Sa 5:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thy tacklings are loosed,…. Or “are left” h; forsaken by the mariners, as being of no use and service:
they could not well strengthen their mast; with ropes to make it stand upright:
they could not spread the sail; upon the mast, without which they could not proceed. This is spoken to and of the enemies of the church; most interpreters understand it of the Assyrians, who are compared to a ship in great distress at sea, when its tacklings are shattered, the mast is split, and the sails cannot be spread. The metaphor is taken and carried on from Isa 33:21, where mention is made of a galley with oars, and a gallant ship. Tyrannical governments are thought by some to be compared to ships; a king to the mast; princes to ropes, cords, and tackling; and their army in battle array to sails spread; but here all is in confusion, distress, and unavoidable ruin: this may very well be applied to the antichristian states, when the vials of God’s wrath shall be poured out upon them; especially when the second vial shall be poured out upon the sea, and all shipping will suffer, as under the second trumpet the third part of ships were destroyed, there being a correspondence between the trumpets and the seals, Re 8:8:
then is the prey of a great spoil divided: as the spoil of the Assyrian camp was by the Israelites, so will the spoil of the Papists by the Protestants; particularly when the kings of the earth shall be filled with an aversion to the whore of Rome, and shall destroy her, and make her bare and desolate of all her riches, and shall “eat her flesh”, or seize upon her substance, which will become the prey of a great spoil unto them:
the lame take the prey; which denotes both how easily it shall be taken, and what a plenty there shall be, that even such, and who come late, shall have a share in it. The Targum of the whole is,
“at that time (when vengeance shall be taken on Gog) the people shall be broken with their own strength, and they shall be like to a ship whose ropes are broken; and there is no strength in their mast, which is cut down, that it is not possible to spread a sail on it; then shall the house of Israel divide the substance of the people, the multitude of a prey and spoil; and although the blind and the lame are left among them, they also shall divide the multitude of the prey and spoil.”
h So the word is interpreted by Kimchi and Ben Melech.
Fuente: John Gill’s Exposition of the Entire Bible
Now indeed it was apparently very different from this. It was not Assyria, but Jerusalem, that was like a ship about to be wrecked; but when that which had just been predicted should be fulfilled, Jerusalem, at present so powerless and sinful, would be entirely changed. “Thy ropes hang loose; they do not hold fast the support of thy mast; they do not hold the flag extended: then is booty of plunder divided in abundance; even lame men share the prey. And not an inhabitant will say, I am weak: the people settled there have their sins forgiven.” Nearly every commentator (even Luzzatto) has taken Isa 33:23 as addressed to Assyria, which, like a proud vessel of war, would cross the encircling river by which Jerusalem was surrounded. But Drechsler has very properly given up this view. The address itself, with the suffix ayikh (see at Isa 1:26), points to Jerusalem; and the reference to this gives the most appropriate sense, whilst the contrast between the now and then closes the prophecy in the most glorious manner. Jerusalem is now a badly appointed ship, dashed about by the storm, the sport of the waves. Its rigging hangs loose (Jerome, laxati sunt ); it does not hold the ken tornam fast, i.e., the support of their mast, or cross beam with a hole in it, into which the mast is slipped (the mesodme of Homer, Od. xv 289), which is sure to go to ruin along with the falling mast, if the ropes do not assist its bearing power ( malum sustinentes thecae succurrant , as Vitruvius says). And so the ropes of the ship Jerusalem do not keep the nes spread out, i.e., the of the ship, whether we understand by it a flag or a sail, with a device worked upon it (see Winer, R.W. s. v. Schiffe). And this is the case with Jerusalem now; but then ( ‘ az ) it will be entirely different. Asshur is wrecked, and Jerusalem enriches itself, without employing any weapons, from the wealth of the Assyrian camp. It was with a prediction of this spoiling of Asshur that the prophet commenced in Isa 33:1; so that the address finishes as it began. But the closing words of the prophet are, that the people of Jerusalem are now strong in God, and are (as in Psa 32:1), lifted up, taken away from their guilt. A people humbled by punishment, penitent, and therefore pardoned, would then dwell in Jerusalem. The strength of Israel, and all its salvation, rest upon the forgiveness of its sins.
Fuente: Keil & Delitzsch Commentary on the Old Testament
23. Thy cords were loosed. He directs his discourse to the Assyrians, in whose person he likewise addresses all the enemies of the Church. After having promised to the Church such stability as shall never be disturbed, he rebukes the foolish confidence with which ungodly men are puffed up; as if they had been so deeply rooted as to reach the center of the earth. Although, during the intoxicating influence of prosperity, they imagine that their wealth is exceedingly secure, he foretells that ruin will quickly overtake them, because they are not supported by the hand of God.
He follows out the comparison which he had employed at the commencement. Having said that the Church resembles a place that is fortified and surrounded by very broad rivers which do not admit the approach of enemies, he now compares the condition of wicked men to ships; by which he means that they have no solid foundation, though they appear to be formidable, and though they are madly eager and fiercely cruel, and imagine that none can resist their rage. Although, therefore, they have long ships and ships of burden, by which they may be said to form a union between countries placed at great distances from each other, and to make themselves masters of sea and land, still they shall have no permanency or stability. The Lord will sink their ships, will take away their ropes and masts, and will involve them in a universal shipwreck. Let us not therefore be terrified by their fury and insolence, but let us look for the day of the Lord, when he shall make their rage and violence to fall on their own heads.
Fuente: Calvin’s Complete Commentary
THE DISABLED SHIP
(A Sermon to Seamen.)
Isa. 33:23. Thy tacklings are loosed, &c.
Seas, rivers, and ships have for ages afforded the world the mainstay of commerce. Not only so; the imagery of many of our best books would have been very much the poorer had not visions and dreams of the sea been present to the writers. Isaiah makes good use of these. In Isa. 33:21 he says, The glorious Lord will be unto us a place of broad rivers and streams, &c. Jerusalem was badly off, compared with Babylon and other cities, in that it had neither sea nor river, but only a small rivulet. Large and deep rivers near great towns have their advantages and disadvantages in time of war. The prophet here says that God would be to Jerusalem a place of broad rivers and streams, wherein no ship of war should be allowed to approach to injure His people. It is better to trust in the Lord than to put confidence in seas or war-ships (Isa. 33:22).
Jerusalem, at this time, was in danger from a great power, and in the text that power, Assyria, is compared to a ship whose tacklings are loosed, &c. A sad plight surely for a ship to be in! But not only great powers like Assyria are, in reality, in a bad way, as abettors of wickedness, but individuals also, like the disabled vessel spoken of by the prophet; for,
1. A wicked man is like a ship whose tacklings are loosed. The tackle of a ship is of immense service in many ways; but a ship whose tackle has got loosed from her masts is not fit for a voyage. No seaman would dream of sailing in such a ship. Every rope must be in its right place and securely fixed. But how many men are out on the voyage of life, with the gear of mind and heart all loose! In fine weather, even, they make no real headway; in storms they are in peril of being cast away. They are at the mercy of every wind that blows; for,
2. A wicked man is like a ship whose masts will not stand upright. The tackle of a ship is of service in strengthening its masts. But men are out voyaging on the sea of life: they would fain stand upright, but they cannot; for their thoughts and feelings are not made use of to sustain them in an upright life; they sway under the blast; the crash of ruin is always impending.
3. A wicked man is like a ship without sails. On a mast, unstrengthened by good tackle, it is worse than useless to attempt to spread a sail. But without sails to catch the heaven-sent breezes, how shall the distant haven be reached? Even men of some moral ballast are at best like poor toilers at the oars. The port is a long way off, and they need sailswings filled with spiritual energiesto carry them onward over miles of sea day by day.
4. A wicked man is like a dismantled ship which plunderers attack. Then is the prey of a great spoil divided; the lame take the prey. How poor sailors are plundered by the weakest of mankind and womankind!
CONCLUSION.Sin, iniquity, that is, in-equity, is at the root of the godless mans loose thoughts and passions, tottering steps and wingless spirit. The ship wants a thorough overhauling; nay, it wants remaking (Joh. 3:3).
We should be homeward-bound for the kingdom of God; but it is vain to dream of reaching port as an unseaworthy vessel.J. Macrae Simcock.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(23) Thy tacklings are loosed . . .The words have been taken as applicable either to Assyria, as one of the ships of Tarshish that had been wrecked, or to Zion, as a vessel that had been driven by the wind and tossed, but had escaped shipwreck. On the whole, the first view seems most in harmony with the context. The terms have been taken by some critics for the cords, poles, and canvas of a tent, but the rendering of the Authorised version seems preferable.
The lame take the prey.The wrecked Assyrian ship is represented as being plundered by those whom it came to plunder. The lame were commonly excluded, as incapable of active service, from sharing in the spoils. Here they also were to have their portion.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23, 24. Thy tacklings are loosed By curious prophetic association again, the intuition of war galley and ship turns the mind back, as it were, to the wrecked Assyrian ship, which, with its broken ropes, (“tacklings,”) and loosened mast-base, can no more spread sail. But the Jews now have their opportunity. The heretofore plunderer is now the thoroughly plundered one. All the spoil of his ships the wreckers may seize. This is the view of most interpreters, but not of Drechsler or Delitzsch. The Jews need not now say I am sick; the oldest and most infirm may go after the enemy’s abandoned spoil and be enriched thereby. They may do so freely and with impunity, for their iniquities are forgiven. The calamities of the invasion are overpast.
PART 6.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 33:23-24. Thy tacklings are loosed Two things are to be supposed in the interpretation of these words; first, that this apostrophe is directed to the government of the hostile nation: secondly, when the state is described under the image of a ship, whose tacklings are loosed, we are to understand it in a bad sense. The metaphor in the 23rd verse is taken from a ship; and the meaning of it is, that the public means and supplies, which sustain the state of the nation, or the prince who represents that state, are wanting, broken to pieces, or become useless; the consequence whereof is, the desolation of that state; whose weakness is so great, that even the lame carry off the prey; a parabolic phrase like that in 2Sa 5:6. The prophet adds, And he that lieth down, shall not say, I am sick: because the people that dwell therein shall be forgiven their iniquity. Which words, Vitringa thinks, are not to be connected with the 23rd verse, but with the whole prophesy; Isaiah herein declaring that the state of that city of God, that Zion whereof he is speaking, shall admit no languor or disease, no spiritual disease; because the Spirit of God at that time shall rejoice in the blessing of forgiveness of sins. See Psa 103:3 and Joe 3:10. This passage has its full completion in the New Testament.
REFLECTIONS.1st, The subject of this prophesy is variously interpreted; some refer it to the state of the Jews under Hezekiah, when Sennacherib distressed them and was destroyed; others to the desolations made by Antiochus, and to the victorious arms of the Maccabees over him; others to the church of Christ oppressed by the antichristian foe, and to the final ruin of antichrist; and all these may be comprehended herein, and the former deliverances of God’s church prefigure those of the latter day. See the Critical Annotations. Here is,
1. The woe denounced on the spoiler and treacherous dealer: for a while his politics would succeed, and his power prevail, however cruelly or unjustly exercised; but God will return his evil upon his own head, and at the appointed time visit upon him his wickedness: and this was the case with Sennacherib and Antiochus, as it will be of the Romish antichrist, whose politics, craft, and deceivableness of unrighteousness, are well known; and by these, long did he make a prey of men’s goods, bodies, and souls; but at last God will visit him according to his deserts. See Rev 17:12-16. Note; (1.) To compass their ends, the wicked hesitate not at falsehood, fraud, or violence; but God knows how to repay them in their own coin. (2.) There are appointed bounds to set to men’s wickedness; and when they have filled up the measure of their iniquities, God will awake to judgment.
2. The people of God in prayer fly to him in the day of their calamity. O Lord, be gracious unto us, interpose to save us from every enemy; we have waited for thee, not fainting in the time of adversity, but expecting thy salvation: be thou their arm every morning; which either is a request for Hezekiah and his princes, or for the Maccabees, that they might be strengthened for their work; or rather it is the intercession of the members of the church one for another, every morning offered, for grace to enable them for the work of every day; be thou our salvation also in the time of trouble, from all the persecutions and distress under which in body or soul we groan, being burdened. Note; (1.) When we have a gracious God to go to, there is comfort under every affliction. (2.) They who cleave to him will never be forsaken by him. (3.) Every morning our prayer must be renewed, for every day we may expect fresh trials, and need renewed supports, for we have no power as of ourselves to help ourselves. (4.) We must be advocates for each other, and especially remember in our prayers those who are afflicted. (5.) The stronger the storm of temptation blows, the faster should we cling to the rock of our salvation.
3. An answer of peace is given. Their enemies, the Assyrians, shall be terrified before the destroying angel; and while some flee, and more are slain, they have nothing to do but rush on the spoil without resistance, as when a flight of locusts devours the field. Or this may be applied still more properly to the Maccabees and their conquests. And thus shall it be in the last days, when the ruin of the antichristian armies is completed, the conquerors shall devour the spoil. See Rev 17:16. Note; God not only answers our prayer, but often exceeds all our expectations.
4. The people of God celebrate the praises of their deliverer; they adore him for the manifestation of his glory, made in the destruction of the Assyrians, or of the enemies of Judah under the Maccabees, and for the blessed effects which his mercy produced among themselves, filling Zion with judgment and righteousness. From what they had experienced, they encourage Hezekiah and the Maccabees to proceed in their pious works of reformation, since wisdom and knowledge of God’s will and worship, by their care diffused, would be the stability of their times, and the blest means of securing their present happy state, and the strength of salvation, their security against every invader: and the fear of the Lord, either in their own hearts, or in the hearts of the people, is his treasure; a better portion, and a surer protection against their enemies, than all other riches: such will also be the praises ascribed to their Redeemer, when the antichristian foe is fallen, and the kingdom of Christ eminently established; then wisdom and knowledge will be abundantly diffused, and those times be blessed with durable peace and joy, and the hearts of God’s people enriched with the best treasure, even the fear and love of God. Note; (1.) Wherever the kingdom of Jesus is established in any heart, there justice towards men, and righteousness towards God, will immediately take place. (2.) A true knowledge of the grace of God is the great liability of the soul. (3.) The fear of God is the christian’s best treasure.
2nd, When the eternal Jehovah speaks, let every mortal hear, and all the world acknowledge his power and glory; which appear especially,
1. In the terror and destruction of the wicked and the hypocrite. As the sinners and hypocrites in Zion have peculiar guilt, they may well tremble at their full measure of judgment: when they see Jerusalem ready to be besieged, and expect to have their houses fired, they are in distraction, have no hope in God, and Egypt hath failed them; or when they saw the Assyrians so terribly consumed, they trembled lest the devouring fire should also reach them. Note; (1.) Of all men they are most guilty, who amidst the light of Gospel-truth persist in the ways of sin and formality. (2.) The day will come when the most secure sinner will be startled. (3.) If men would seriously put the question to their souls, how they can dwell with devouring fire, and endure the everlasting burnings, it might awaken their consciences, and prevent their ruin. (4.) This terrible portion must they shortly and surely receive, who neglect to fly from the wrath to come to that Redeemer who alone can hide them in the day of judgment.
2. In the salvation of the righteous, whose character is here displayedHe that walketh righteously, making God’s word his rule, conscientious in all his dealings, and persevering in the worship of the Lord; and speaketh uprightly, his word is sacred, his conversation gracious, and suited to minister edification to others: he that despiseth the gain of oppressions, who thinks it infamous to fatten upon the spoil of the injured, and mean as wicked to commit injustice; that shaketh his hands from holding of bribes; rejects them, when offered, with indignation; that stoppeth his ears from hearing of blood, cannot be brought to listen to any cruel or oppressive proposal; and shutteth his eyes from seeing evils, cannot bear to see others sin, and stops up that dangerous avenue at which temptation might enter: he shall dwell on high secure in the love of God from all those evils which terrify the wicked: his place of defence shall be the munitions of rocks, even Christ the rock of ages, the impregnable fortress of the faithful soul, against which the gates of hell, and the floods of temptation, rage in vain; bread shall be given him, and his waters shall be sure; when famine rages, he shall not want in the siege, or under any distress; or rather he shall eat the living bread, of which the world knoweth not, and be refreshed with the streams of divine love and consolation, when the sinner and hypocrite in flames cannot obtain one drop of water to quench their raging thirst.
3. Many great and distinguishing mercies are here promised, applicable not only to the Jews, but more generally to all the faithful.
(1.) They shall see the king in his beauty, the great Jehovah in his glory, and the land that is very far offtheir land extended, and their limits enlarged. And how much greater joy will it afford to faithful souls, in that distant realm of eternal day, to see Jesus, their king, brighter than the sun, sitting on the throne of glory, and themselves as stars shining around him?
(2.) Their fears shall be at an end, and serve them but for matter of grateful meditation; the terrors that compassed them are fled; they hear no more the voice of commanders within, collecting the supplies, or numbering the people for the battle, or the captains and engineers without, threatening their ruin. They see no longer a fierce nation, whose speech they could not understand, and whose voice spread dismay. Thus when our souls shall reach the heavenly Zion, our past trials, however grievous, shall be remembered with delight; and all our foes, which bred in us so many fears, be for ever sunk in darkness, and incapable of ever more troubling our repose.
(3.) They shall look with transport on Zion, the city of their solemnities: during their great distresses these had been interrupted, and they might fear never would be restored; but lo, once more in peace, their habitation is quiet, and God promises long to preserve his tabernacle among them, and to disappoint the malice of those who should seek to destroy it. The earthly Zion, indeed, is long since demolished; but we look for a city which hath foundations, whose maker and builder is God, even the new Jerusalem, to which this prophesy hath especial regard; where God’s saints night and day shall serve him, and go out no more for ever, having found their glorious rest, and dwelling safe from fear of evil. See Rev 3:12.
(4.) They shall have the Lord, glorious in power and holiness, for their protector, law-giver, judge, and Saviour. Though Jerusalem had no navigable river to further commerce, or serve for a security against their enemies, God would be all that to her in his blessing; no galley, or gallant ship, could bring an invading army against her; and inaccessible would he preserve her from every foe: their judge to avenge his people’s wrongs; their lawgiver to direct their conduct; their king to govern with gentleness, and protect them from danger; in short, their Saviour to the uttermost. Note; (1.) If God be ours, all things are ours. (2.) The Lord Christ is this judge, lawgiver, king, and Saviour, to his faithful people; and if, as his subjects, our souls are yielded up to his government, who can pluck us out of his hands?
(5.) Their enemies, like a ship in a storm, dismasted, and the rigging torn in pieces, a perfect wreck, and ready to be dashed in pieces against the rocks, should see all their hopes blasted, and themselves a prey; so helpless to defend themselves, that even the lame should divide their spoil.
(6.) Sickness shall be removed, and sin pardoned. The diseases of Jerusalem, arising from their various distresses, would be at an end; and the people, returning to God under a sense of divine mercy, obtain pardon and acceptance with him: and this will be emphatically fulfilled in the days of the church’s prosperity; when, with the pardon and grace then abundantly dispensed, Christ will heal all the sickness of the souls of his faithful people; and at last, when mortality shall be swallowed up of life, sin, sorrow, sickness, pain, and death shall be for ever banished from the eternal state of bliss and glory.
Fuente: Commentary on the Holy Bible by Thomas Coke
Recapitulation and Conclusion
Isa 33:23-24
2326Thy tacklings are loosed;
27They could not well strengthen their mast,
They could not spread the 28sail:
Then is the prey of a great spoil divided;
The lame take the prey.
24And the inhabitant shall not say, I am sick:
The people that dwell therein shall be forgiven their iniquity.
TEXTUAL AND GRAMMATICAL
Isa 33:23. We must take Niph. as the passive of the notion missum facers, to slacken (comp. Exo 23:11; Pro 17:14). Expositors take to mean the socket in which the mast sets in the bottom of the ship. But that (the ) is not held by the cables. And when Vitringa says that the cables malum sustinentes thecae succurrunt, that is even not . For this word denotes adstringere, firmum reddere, and can only relate directly to the mast, as occurs in the text. Hence Drechsler would not take cables but the seamen as subject of ; in which case the negative expression appears strange. Hence I think that here is not the substantive, but the adjective derived from , erectus stetit, which means rectus, and would here be taken in its original physical sense, though everywhere else, indeed, it is used in a spiritual or moral sense (unless, perhaps, 1Ki 7:29; 1Ki 7:31 form exceptions).The suffix in (comp. Isa 30:17) is also proof that the cables are subject. For it is their chief aim to hold the mast (comp. Gll, Kulturbilder aus Hellas und Rom. II, p. 197). This may, therefore, be called their mast. The tangled cables hinder the unfurling of the flag (the or , (comp. Eze 27:7). denoting booty occurs again only Gen 49:27; Zep 3:8.
Isa 33:24. Isa 33:23 and make it clear that refers to Jerusalem. occurs only here; but comp. Psa 32:1 and Isa 3:3; Isa 9:14.
EXEGETICAL AND CRITICAL
1. We regarded Isa 33:22, in form and contents, as a conclusion of the prophetic perspective that joins on to the act of deliverance spoken of before Isa 33:13, and presupposes it. With Isa 33:23 the Prophet returns into the immediate present distress from which proceeds the entire prophetic cycle of chaps. 2833. At Isa 33:23 we stand again in the period before the overthrow of the Assyrians. With few, yet vigorous and clear lines the Prophet portrays, in the first three clauses of Isa 33:23, the present distress, using an image suggested by Isa 33:21. He compares the kingdom of Judah to a ship whose cables hang loose and hold neither flag nor mast [but see comment below]. For then (i. e., in the great moment referred to, Isa 33:1; Isa 33:3, whose approach he had announced as immediate Isa 33:10, and presupposes Isa 33:13 sqq.), in this great moment great booty is distributed, and in fact plunder is so easy that the lame themselves can share in it (Isa 33:23 end). Now Israel is reinvigorated to a healthy, strong life. It has in that deliverance the pledge that God has forgiven its sin, and that is the pledge of all salvation (Isa 33:24). Thus the prophecy concludes with a brief word as it began. And the pith of it is the same fact to which Isa 33:1 refers from another side.
2. Thy tacklingsiniquity.
Isa 33:23-24. Expositors down to Ewald, whom Drechsler and Delitzsch join [so also Barnes, J. A. Alexander, Birks], understand the image of the ship to refer to Assyria, and to form a continuation of the allegory of Isa 33:21 : did the enemy succeed in crossing those trenches, they would be wrecked, and Israel would divide the spoil. The following considerations conflict with this view: 1) Isa 33:22 concludes the preceding discourse; 2) according to Isa 33:21 the hostile ships will not cross over those water trenches; the mention of them is in respect only of plundering and destruction; 3) the description of Isa 33:23 does not suit a vessel disabled in conflict, but only one badly equipped for battles; 4) what is said of the lame plundering implies a locality that such can reach, they cannot be supposed to take part in a sea-fight; 5) the feminine suffix in refers to Zion. because Assyria is nowhere else made feminine. For in the sole passage quoted in proof that it is (Isa 30:32) the reading is doubtful, and if the reading be correct, still the suffix must refer to the land of Assyria, which is impossible in our text. [The Author hardly does justice to the view he controverts, which, as put by J. A. Alexander,in loc., seems more natural than his own. There is, at the beginning of this verse, a sudden apostrophe to the enemy considered as a ship. It was said (Isa 33:21) that no vessel should approach the holy city. But now the Prophet seems to remember that one had done so, the proud ship Assyria. But what was its fate? He sees it dismantled and abandoned to its enemies.Tr.]
The ship of the Jewish state presents a desolate spectacle. But patience! Then (i.e., in the moment, that is partly predicted, partly presupposed in what precedes), spoil will be divided, which implies complete victory. The accumulation of words meaning booty ( , ,) denotes the rich abundance of it. What is said of the lame intimates plainly enough that the field of plunder must have been near Jerusalem, and that the enemy had fled. For only then could such reach the camp or venture into it. Manifestly the Prophet has in mind the same fact to which he refers Isa 33:4 (2Ki 19:35 sqq.; Isa 37:36 sqq.). As in Isa 33:5-6 the spoiling of the Assyrian is made the pledge of all other displays of divine grace, so, too, here. The nation that has experienced such salvation from God may comfort itself with the assurance of all support both for the body (24a) [comp. Jer 14:18] and for the soul (24b). Both hang closely together (comp. Luk 5:20 sqq.). But forgiving sin is the chief matter: for sin separates God and man; and as soon as it is taken away, both are closely united, and the way is opened for blessing men (comp. Isa 33:5-6).
DOCTRINAL AND ETHICAL
1. On Isa 33:1. Per quod quis peccat, per idem punitur et ipse. Jer 30:16; comp. Adonibezek, Jdg 1:5 sqq.; Mat 7:2.
2. On Isa 33:10. God alone knows when the proper moment has come for Him to interpose. Till then He waitsbut not a moment longer. Till then it is our part to wait with patience. But let the right moment come, and let the Lord once say: Now will I rise, then what is not of God falls to pieces, then the nations must despair and kingdoms fall; the earth must pass away when He lets Himself be heard (Psa 46:7). Then the hidden truth of things becomes manifest: what appeared strong then appears weak, and the weak strong, that the Lord alone may be high at that time (Isa 2:11; Isa 5:15).
3. Isa 33:14. Here we get a deep insight into the obstinate and despairing heart of man, and recognize why it will not endure a living and personal God. As Peter said: Depart from me, for I am a sinful man, O Lord (Luk 5:8), so they would turn the living God out of the world, because they feel themselves to be sinful men, who cannot renounce their sins, because they will not; for did they but earnestly will to do so, then they could also. The inmost reason of all practical and theoretical heathenism is the feeling of the natural man that he and the holy God cannot exist side by side in the world. One or other must yield. Instead of adopting the way and means which God reveals, by which from natural and sinful men we may become holy children of God, we rather deny the living God and substitute either demons (1Co 10:20) or abstractions for Him. But the Prophet here awakens the presentiment that we may become holy children of God (Isa 33:15); the Son of God, however, in the new covenant teaches us this with perfect clearness (1Pe 2:9 sqq.).
HOMILETICAL HINTS
1. Isa 33:2-6. Help in great distress. 1) On what condition (believing prayer, Isa 33:2); 2) Its ground a. the grace of God (Isa 33:2 a); b. the power of God (Isa 33:3 b, Isa 5:5 a); 3) Its two sides, in that it is a. corporal (Isa 33:3-4); b. spiritual (Isa 33:5-6).
2. [Isa 33:5. When Gods enemies and ours are overthrown, both He and we are glorified. 1. God will have the praise of it (Isa 33:5 a); 2. His people will have the blessing of it (Isa 33:5 b). M. Henry].
3. Isa 33:10-13. The Lords acts of deliverance. 1. They come at the right moment (Isa 33:10). 2. They are thorough in their effects (Isa 33:11-12). 3. They teach us to know and praise God.
4. [Isa 33:14. 1. The hypocrites will be greatly alarmed when they see punishment come upon the open and avowed enemies of God. 2. In such times they will have none of the peace and quiet confidence which His true friends have. 3. Such alarm is evidence of conscious guilt and hypocrisy. 4. The persons here spoken of had a belief in the doctrine of eternal punishmenta belief which hypocrites and sinners always have, else why should they be alarmed? 5. The punishment of hypocrites in the church will be dreadful. A. Barnes].
5. [The character of a righteous man (Isa 33:15). The reward of the righteous (Isa 33:16 sqq.). See M. Henry and Barnes in loc.Tr.]
6. Isa 33:20-22. Comfort for the church in adversity. The church of the Lord stands fast. For 1. It is the last and highest institution of God (Isa 33:20). 2. The Lord Himself is mighty in it, a. as Judge, b. as a Master (Teacher), c. as King (Isa 33:21-22).
Footnotes:
[26]Or, They have forsaken thy tacklings.
[27]They hold not erect their mast.
[28]flag.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 911
ENCOURAGEMENT TO THE WEAK
Isa 33:23. The lame take the pray.
IT is impossible to read the Scriptures with attention, and not be struck with the amazing condescension of God, towards the poor, the weak, the desponding. I think we may say, that if God had permitted them to dictate to him what he should say for their encouragement, they could never have ventured to put into his mouth what he has really spoken; so inconceivably gracious and condescending are the promises which he has given them. Let us only look at one or two which are recorded by the Prophet Isaiah. Speaking of his enemies, who thought to injure his people with impunity, he says, He bringeth down them that dwell on high; the lofty city, he layeth it low; he layeth it low, even to the ground; he bringeth it even to the dust: the foot shall tread it down, even the feet of the poor, and the feet of the needy [Note: Isa 26:5-6.]. And again: Without me they shall bow down under the prisoners, and they shall fall under the slain [Note: Isa 10:4.]; that is, if there were not one of my people whom they had not imprisoned or slain, the prisoners should come forth from their dungeons, and the slain should arise from their graves, to crush and to destroy them. Indeed God assumes this as his very name whereby he is to be known: The Lord is his name, that strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress [Note: Amo 5:8-9.]. It is with this view that the words of my text were uttered. The Assyrians menaced Jerusalem with an immense, and, as they supposed, an irresistible army; and God comforted his people by an assurance, not only that their enemies should not prevail, but that they should flee, and leave an immense booty behind them; and that even the lame amongst his people, who were scarcely able to walk, should yet go forth and seize the spoil, and be enriched by it.
To mark the force of this expression, I will shew,
I.
How it was fulfilled on the occasion referred to
[So exceeding large and powerful was the Assyrian army that was besieging Jerusalem, that there seemed to be no hope of deliverance, but by means of some special interposition of the Deity himself [Note: Isa 36:1-22.] As for Hezekiah and his people, they seemed to be in the situation of a travailing woman, who, not having strength to bring forth, was at the point of death [Note: Isa 37:1-3.]. But prayer was made by him and the Prophet Isaiah to the Lord: and in one night an angel of the Lord slew no less than one hundred and eighty-five thousand of the Assyrian army: upon which the rest of the army retired in haste, leaving all their property behind them; so that all the people of Jerusalem, like Samaria on another occasion, were enriched by it, and the very weakest amongst them seized his portion of the prey [Note: Isa 37:4; Isa 37:36-37.]. Thus was the promise in my text literally fulfilled; and a pledge was given to the Church, that neither men nor devils should ever prevail against those who should put their trust in Him.]
The text, thus explained, may serve to shew us, in a measure,
II.
How it is fulfilling at this time
Still are the weak triumphant, through the power and grace of God.
Are any weak in understanding?
[Fear not: deep as the mysteries of our holy religion are, and infinitely as they surpass the powers of unassisted reason to comprehend, you shall comprehend them, if you look to God for the teaching of his good Spirit: yes, you shall comprehend the breadth, and length, and depth, and height of the love of Christ, which passeth knowledge [Note: Eph 3:18-19.]: whilst the wise of this world shall account them nothing but foolishness [Note: 1Co 1:23.]. So it was with the poorer classes of the community in the days of our blessed Lord: they heard his word gladly, and received it thankfully; whilst the Scribes and Pharisees rejected the counsel of God against themselves. Thus it was also in the Apostles days. St. Paul appealed to those at Corinth: Ye see your calling, Brethren, now that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that that are; that no flesh should glory in his presence [Note: 1Co 1:26-29.]. And to all who come to Christ for instruction, it is promised that their eyes shall be opened to see the truth, since God had determined that the things which were hid from the wise and prudent should be revealed unto babes [Note: Mat 11:25.]. Thus is provision made, even for the weakest, to guide them into all truth; and an assurance is given, that the way-faring man, though a fool, shall not err therein [Note: Isa 35:8.].]
Are any weak in grace?
[They need not despond: for it is not the will of our Father that one of his little ones should perish [Note: Mat 18:14.]. Christ will carry the Lambs in his bosom, and gently lead that which is with young [Note: Isa 40:11.]. Weakness, if felt and deplored, shall never prevent the ultimate success of any soul whatever. Indeed conscious weakness is, if I may so speak, a source of strength, since it will constrain a man to look unto Christ for strength; and Christ will perfect his own strength in his peoples weakness: So true is that paradoxical expression of St. Paul, When I am weak, then am I strong [Note: 2Co 12:8-10.]. When did we ever hear of one who was plucked out of the Saviours hands [Note: Joh 10:28.]? We are assured by the prophet, that, however violently Gods people may be sifted, not so much as the smallest grain shall ever fall to the earth [Note: Amo 9:9.]. The weakest person in the universe shall be able to do all things, through the strength of Christ [Note: Php 4:13.]; and however numerous his trials be, he shall be more than conqueror, through Him that loved him [Note: Rom 8:37.].]
Are any weak in faith?
[This is the most discouraging state of all; because a person strong in faith cannot fail of obtaining all that he can desire [Note: Mat 21:22.]; whereas a person of a wavering and doubtful mind has but little reason to expect such ready communications as his necessities may require [Note: Jam 1:6-7.]. Still, however, if our faith be genuine, it shall prevail; and though it be only as a grain of mustard-seed, yet shall it enable its possessor to pluck up a mountain by its roots, and cast it into the sea [Note: Mat 21:21.]. To him that believeth, nothing shall be impossible [Note: Mat 17:20.]. And it is worthy of observation, that salvation is promised, not to him that is strong in faith, but to him that believeth. Our commiesion from Christ himself is, to declare, without any reserve, He that believeth and is baptized, shall be saved; and he that believeth not, shall be damned [Note: Mar 16:15-16.].]
Thus, at this present time, is the text fulfilled to the least and weakest of Gods people; not one of them, however lame, being so left as not ultimately to take the prey.
But we are yet further to shew,
III.
How it shall be fulfilled in the millennial age
[To this period does the prophet apply the very same kind of language as that which I have already so copiously cited from him: The Lord will have mercy on Jacob; and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob. And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the Lord for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors [Note: Isa 14:1-2.]. It seems impossible that the whole world of Jews and Gentiles should be so effectually combated, as to be turned to the worship of the true God, especially by such weak instruments as are now upon earth. But who spread our holy religion through the whole Roman Empire? A few poor fishermen. And what if the servants of God at this day be but few and weak; Is not God able to work by them? Has he not even put his treasure into earthen vessels, on purpose that the excellency of the power may be seen to be of Him, and not of us [Note: 2Co 4:7.]? How did the walls of Jericho fall, but by the sound of rams horns? and how were the host of Midian vanquished, but by the breaking of Gideons lamps, and the vociferation of a few dispersed men? What effects, then, may we not expect from the preached Gospel at this day, if God be pleased to accompany it with his power from on high? It is as able at this day, as ever it was, to cast down every thing that exalts itself against the knowledge of Christ [Note: 2Co 10:4-5.]: and in Gods good time it shall run and be glorified throughout the whole earth [Note: 2Th 3:1.]. Unbelief, viewing the world as dead in trespasses and sins, is ready to ask, Can these dry bones live? But, in answer to this, I say, Yes, they both can and shall live: and at the time when God, in answer to the prayers of his servants, shall be pleased to pour out his Spirit upon them, they shall not only resume the human form, but shall live, and stand up on their feet, an exceeding great army [Note: Eze 37:1-10.]. A nation shall be born in a day [Note: Isa 66:8.]: and, by the simple preaching of a crucified Saviour, all the ends of the earth shall be brought to see the salvation of God [Note: Isa 52:10.].]
Behold then,
1.
What encouragement is here given to serve the Lord
[No one need despond. There is no mountain of guilt that shall not be removed by the blood of Christ [Note: Isa 1:18.]; nor any inveteracy of corruption that shall not be subdued by the Spirit of Christ [Note: 2Co 12:9.]. Nor is there any confederacy, either of men or devils, that shall prevail to destroy the weakest saint upon the earth [Note: Mat 16:18.]. A worm shall thresh the mountains, and make them all like the dust of the summer threshing-floor [Note: Isa 41:14-15.]. But some, apprehending that there is somewhat peculiar in their case, are ready to ask, Shall the prey be taken from the mighty, or the lawful captive delivered? Yes: thus saith the Lord, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children [Note: Isa 49:24-25.]. Be it known to all these, for their comfort, that greater is he that is in them, than he that is in the world [Note: 1Jn 4:4.]; and that it is not by might or by power that any one is to succeed, but by my Spirit, saith the Lord of Hosts [Note: Zec 4:6.].]
2.
What honour will be given to the Saviour at the last day
[Every one, in that day, will bless himself as the most distinguished monument of mercy that is to be found in heaven. When a saint looks back, and sees with what powers he has conflicted, and yet come off victorious, O! what thanks will he render to the Captain of his salvation, through whom alone he was enabled to maintain the conflict! and what songs of praise will he pour forth to God and to the Lamb for ever! It was in proud self-confidence that the Jebusites defied David, saying, that except he should take away the blind and the lame, (whom, if there were no others, they supposed capable of defending their impregnable fortress against him,) he should not come within their city [Note: 2Sa 5:6-8.]: but it is in dependence on Christ that we defy all our enemies, and say without fear, that the blind and the lame shall repel them all. His is the kingdom, and his the power; and his shall be the glory, for ever and ever.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
“Handfuls of Purpose”
For All Gleaners
“The lame take the prey” Isa 33:23
These words may be variously interpreted. In the case of Assyria the ship was being plundered by the very persons whom it came to plunder. In ancient times there was a law that: the lame should be regarded as incapable of service, and should further be deprived from taking their share in the spoils. By way of accommodation, we may look upon this text as showing that sometimes victories are won by people who are apparently disentitled to take any part in the war. God chooses the weak things of the world to overthrow the mighty. The whole providence of God seems to be so constituted as to baffle the calculator and to prevent any man making an investment of his faith or prophetic gift. God is always doing things we never expected him to do. Thus we cannot anticipate him, or forestall him, or predict him with any selfish certainty. We can only declare that he will do that which is right, that he will bring Forth righteousness as the morning. As to the details of his action, and as to the instruments he will employ in developing his purpose, we know nothing. The lame are not to be despised. Even a lame man may be able to open a gate, or to point out a road, or to tell which way the enemy went. Remember that the poor wise man delivered the city when the mighty king came against it. Despise no talent, how small soever. God has often surprised his critics by showing how the weakest may be made more than the strongest. Out of the mouth of babes and sucklings praise has been perfected. God has raised up of the dust children unto Abraham. He pours contempt upon all our ideas of stature and strength, capability and force. Let him choose his own servants. Let him ordain his own ministers.
Fuente: The People’s Bible by Joseph Parker
Isa 33:23 Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.
Ver. 23. Thy tacklings are loosed. ] Thy shipping, O Assyrian, is wrecked and dissipated. Ubi per furies tentoria; per vela, vexilla intelliguntur. The prophet elegantly expresseth the matter in seamen’s terms.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the lame take the prey. Referring to the spoil taken from the dead of the Assyrian host. See 2Ki 19:35.
Fuente: Companion Bible Notes, Appendices and Graphics
Thy tacklings are loosed: or, they have forsaken thy tacklings, Isa 33:21, Eze 27:26-34, Act 27:19, Act 27:30-32, Act 27:40, Act 27:41
then: Isa 33:1, Isa 33:4, 2Ch 20:25
the lame: 1Sa 30:10, 1Sa 30:22-24, 2Ki 7:8, Psa 68:12, 1Co 1:27
Reciprocal: 2Ki 7:16 – spoiled the tents 2Ch 14:14 – exceeding Jer 50:10 – all that Zec 2:9 – and they Luk 14:21 – the halt
Fuente: The Treasury of Scripture Knowledge
Isa 33:23-24. Thy tacklings are loosed This apostrophe of the prophet is directed to the hostile nation. Having designed their army under the notion of a gallant ship, (Isa 33:21,) he here represents their undone condition by the metaphor of a ship, tossed in a tempestuous sea, having her cables broke, and all her tacklings loose, so that she could have no benefit of her masts and sails; and therefore is quickly swallowed up. They could not strengthen their mast Namely, the Assyrians could not, of whom he still speaks, as in the first clause he spake to them. The lame take the prey They who came to spoil and prey upon my people, shall become a prey to them, and shall be forced to flee away so suddenly that they shall leave so many spoils behind them, that, when strong and active men have carried away all that they desired, there shall be enough left for the lame, who come last to the spoil. Thus God would bring good out of evil; and not only deliver Jerusalem, but enrich it, and abundantly recompense the losses it had sustained. And the inhabitant shall not say, I am sick As the lame shall take the prey, so shall the sick, notwithstanding their weakness, make a shift to get to the abandoned camp, and seize something for themselves. In this sense the clause is understood by Bishop Lowth, and many other interpreters. Or, the sense may be, There shall be such a universal transport of joy upon this occasion, that even the sick shall, for the present, forget their sickness, and the sorrows of it, and join with the public in its rejoicings; the deliverance of their city shall be their cure: or, they shall have no cause to complain of any sickness or calamity; they shall be fully delivered from all their enemies and troubles; and shall enjoy perfect tranquillity and prosperity. The people that dwell therein shall be forgiven their iniquity This may be added, either, 1st, As the reason of the foregoing privilege; their sins, the main causes of their distresses, shall be pardoned; and therefore their sufferings, the effects of sin, shall cease: or, 2d, As an additional favour. They shall not only receive from me a glorious temporal deliverance, but, which is infinitely better, the pardon of all their sins, and all those spiritual and everlasting blessings which attend upon that mercy. Observe here, reader, sin is the sickness of the soul: when God pardons sin, he heals the disease; and when the diseases of sin are healed by pardoning mercy, the sting of bodily sickness is taken out, and the cause of it removed: so that either the inhabitant shall not be sick, or, at least, shall not say, I am sick If iniquity be taken away, we have little reason to complain of outward affliction: Son, be of good cheer, thy sins are forgiven thee.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
33:23 Thy {a} tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the {b} prey of a great spoil divided; the lame take the prey.
(a) He derides the Assyrians and enemies of the Church, declaring their destruction as they who perish by shipwreck.
(b) He comforts the Church, and shows that they will be enriched with all benefits both of body and soul.
Fuente: Geneva Bible Notes
The enemy of Israel, represented here as a disabled ship, would not be able to overcome other cities or pursue trade by normal means. [Note: Harold R. Holmyard, III, "Does Isaiah 33:23 Address Israel or Israel’s Enemy?" Bibliotheca Sacra 152:607 (July-September 1995):273-78.] Some interpreters believe the ship refers to Israel or Jerusalem, [Note: E.g., Delitzsch, 2:65-66.] but this seems less likely. Zion would take the spoil of a conquest that her king had gained that was now past. The physically weak would take the plunder of the strong (cf. Mat 5:5). Assyrian kings boasted of the spoil that they took in war, but even the lame among God’s people will take plunder.