Isaiah 33 Study Notes

33:1 This is the sixth and final woe in chaps. 28-33 (28:1; 29:1,15; 30:1; 31:1). The woe pronounces the destruction of a betrayer. Many interpreters believe the reference is to Sennacherib, whom King Hezekiah of Judah paid to back off from the siege of Jerusalem (chaps. 36-37). But others believe it is a general reference to the deception of the nations. They will receive their due.

33:2 Since the nations have let them down, God’s people have no recourse but to wait for God to save them.

33:3-4 God will be victorious over Israel’s enemies. Locusts are often symbols of a large destroying army (Jl 1; Nah 3:15-16).

33:5 World leaders may exalt themselves, but the only one who is truly exalted is the Lord.

33:6 Zion’s treasure is not gold, silver, or weapons. Its treasure is the fear of the Lord. A relationship of dependence and trust leads to action by a warring God on behalf of his people (Pr 1:7).

33:7-13 This passage describes a future attack (perhaps Sennacherib’s attack on Jerusalem in 701 BC; v. 1) as if it were happening in the present.

33:7 Diplomacy has broken down. The diplomats weep as warriors control the streets.

33:8 The agreement that was broken may be a direct reference to the agreement that Sennacherib made to withdraw from Jerusalem after being paid tribute—a promise he did not honor. Since the army is on the brink of attack, all travel has ceased.

33:9 Lebanon was north of Israel. Sharon, the western foothills famous for its wild flowers, as well as Bashan and Carmel were known as lush regions. But because of conflict these areas are described as bare wilderness.

33:10 At this moment of tension, a time when Israel’s abilities are insufficient, God will rise up. This shows he is about to make an appearance as a warrior. A number of psalms call on God to “rise up” to fight on behalf of the psalmist and his people (Ps 7; 17).

33:11-12 In spite of the efforts of the enemy army to win a victory, they will achieve nothing productive. They conceive and give birth, not to life but to death, here represented by dead vegetation that is good for nothing (chaff and stubble).

33:13 God’s warring activity will be a testimony to the whole world, both near and far off, of his strength.

33:14 The anticipation of such a powerful, judging God frightens sinners and causes everyone to ask, Who . . . can dwell with such a God? The question and the answer in the following verses are similar to Pss 15 and 24, thought to be liturgies used by those entering the sacred space of the sanctuary.

33:15 Righteousness is described in this verse in relational terms. God will dwell with those who refrain from acts that exploit other people. The righteous person will avoid extortion, bribery, and murder.

33:16 The righteous will be protected and sustained by God.

33:17 The King is none other than God himself (cp. v. 22, “the Lord is our King”). The picture of the King in his beauty looks to the future after the judgment and the destruction of the enemy when God’s people will be restored.

33:18 In this glorious future, no longer will there be emissaries from the oppressive enemy to take the resources of the people of God (accountant and tribute collector) or those who try to prepare for battle against them (the one who spied out our defenses).

33:19 The barbarians at the end of the eighth century were the Assyrians, who spoke a language (Akkadian) that the people of God could not understand. They destroyed the northern kingdom and subjected the south to vassalage and threatened their existence.

33:20-21 Describing Jerusalem as a tent may be a way of emphasizing the fragility of the city. A tent is easy to pull down or destroy. However, since God will be for them, this tent will not move. To describe Zion as a place of rivers and broad streams is to paint a picture of future blessing since Jerusalem had nothing of the kind. The prevention of shipping in these rivers may refer to war vessels.

33:22 God is Judge . . . Lawgiver, and King, offices that provide internal and external stability and security.

33:23 It appears that the pronouncement changes the addressee. Your must refer to the enemy who tries to capture the people of God. The ship imagery (ropes . . . base of the mast) may point to those ships (v. 21) that try to assail Zion. But rather than taking plunder away, even the lame among the people of God will receive a portion.

33:24 The change from judgment to salvation for the people of God takes place for one reason: they will be forgiven their iniquity.