Isaiah 33

A.M. 3279. B.C. 725.

In this chapter, which is a triumphant ode upon the destruction of Sennacherib’s army before Jerusalem, the prophet sets forth the several scenes of that transaction with all the beauties of a poetical description.

(1,) He addresses himself to Sennacherib, briefly, but strongly and elegantly, expressing the injustice of his designs, and the sudden disappointment of them, Isaiah 33:1 .

(2,) He introduces the Jews, with himself, offering up earnest supplications to God in their present distressful condition, Isaiah 33:2 .

(3,) Foretels, as an answer to their prayers, the discomfiture and dispersion of the Assyrians, and that they should become an easy prey to those whom they intended to subdue, Isaiah 33:3 , Isaiah 33:4 .

(4,) Introduces a chorus of Jews, acknowledging the mercy and power of God, who had undertaken to protect them, and extolling the wisdom and piety of their King Hezekiah, who had placed his confidence in God, Isaiah 33:5 , Isaiah 33:6 .

(5,) He describes the distress and despair of the Jews upon Sennacherib’s marching against Jerusalem, and sending his summons to them to surrender, Isaiah 33:7-9 .

(6,) God is introduced, declaring that he will interpose in this critical situation of affairs, and disappoint the vain hopes of the enemies of his people, by utterly consuming them, Isaiah 33:10-13 .

(7,) We have a description of the dreadful apprehensions of the wicked in those times of distress and danger, finely contrasted with the confidence and security of the righteous, Isaiah 33:14-22 . The ode concludes with a description of the security of the Jews, under the protection of God, and of the wretched state of Sennacherib and his army, wholly discomfited, and exposed to be plundered, even by the weakest of the Jews, Isaiah 33:23 , Isaiah 33:24 . “Could a translation,” says Lowth, “be made of this chapter, that should come up to the original, it would appear to be as noble a piece of poetry as is to be found in the most admired writings of the ancients.”