Wo to thee that spoilest - This description accords entirely with Sennacherib and his army, who had plundered the cities and countries which they had invaded, and who were about to advance to Jerusalem for the same purpose (compare Isaiah 29:7-8; Isaiah 37:11).

And thou wast not spoiled - That is, thou hadst not been plundered by the Jews against whom thou art coming. It was because the war was so unprovoked and unjust, that God would bring so signal vengeance on them.

And dealest treacherously - (See the note at Isaiah 21:2). The treachery of the Assyrians consisted in the fact that when their assistance was asked by the Jews, in order to aid them against the combined forces of Syria and Samaria (see Isaiah 7:1-2), they had taken occasion from that invitation to bring desolation on Judah (see Isaiah 7:17, Isaiah 7:20; Isaiah 8:6-8, note; Isaiah 10:6, note). Hezekiah also gave to Sennacherib thirty talents of gold and three hundred talents of silver, evidently with an understanding that this was all that he demanded, and that if this was paid, he would leave the nation in peace. But this implied promise he perfidiously disregarded (see 2 Kings 18:14-15).

When thou shalt cease to spoil - This does not relier to his having voluntarily ceased to plunder, but to the fact that God would put an end to it.

Thou shalt be spoiled - This was literally fulfilled. The Assyrian monarchy lost its splendor and power, and was finally merged in the more mighty empire of Babylon. The nation was, of course, subject to the depredation of the conquerors, and compelled to submit to them. "When thou shalt make an end." The idea is, that there would be a completion, or a finishing of his acts of treachery toward the Jews, and that would be when God should overthrow him and his army.

They shall deal treacherously with thee - The words 'they shall,' are here equivalent to, 'thou shalt be dealt With in a treacherous manner.' The result was, that Sennacherib was treacherously slain by his own sons as he was 'worshipping in the house of Nisroch his god' Isaiah 37:38, and thus the prophecy was literally fulfilled. The sense of the whole is, that God would reward their desire of plundering a nation that had not injured them by the desolation of their own land; and would recompense the perfidiousness of the kings of Assyria that had sought to subject Jerusalem to their power, by perfidiousness in the royal family itself.

And deadest treacherously "Thou plunderer" - See note on Isaiah 21:2 (note).

When thou shalt make an end to deal treacherously "When thou art weary of plundering" - "כנלתך cannelothecha, alibi non extat in s. s. nisi f. Job 15:29 - simplicius est legere ככלתך kechallothecha. Vid. Capell.; nec repugnat Vitringa. Vid. Daniel 9:24. כלה calah התים hatim." - Secker.

Woe to thee that spoilest, and thou wast not spoiled,.... Which some understand of Nebuchadnezzar; others of Sennacherib, which is more probable; it seems best to interpret it of the Romish antichrist. Kimchi thinks that, if it respects the times of Hezekiah, Sennacherib is meant; but if the times of the Messiah, then the king of nations that shall be in those days; and he adds, this is the kingdom of Persia, in the vision of Daniel. Vatringa applies this to Antiochus Epiphanes, and the whole prophecy to the times of the Maccabees; but it best agrees with the beast of Rome, to whom power has been given over all kindreds, and tongues, and nations, the Apollyon, the spoiler and destroyer of the earth, especially of the saints, whom he has made war with and overcome; see Revelation 9:11 now this spoiler of man, of their substance by confiscation, of their bodies by imprisonment and death, and of their societies and families by his violent persecutions, and of the souls of others by his false doctrine; though he may continue long in prosperity and glory, and not be spoiled, or destroyed, yet not always. The Vulgate Latin version renders the last clause interrogatively, and perhaps not amiss, "shall thou not be spoiled?" verily thou shalt; the same measure he has meted to others shall be measured to him again; the spoiler of others shall be stripped of all himself; he that destroyed the earth shall be destroyed from off the earth; he that leads into captivity shall go into it; and he that kills with the sword shall be slain by it, Revelation 11:18,

and dealest treacherously, and they dealt not treacherously with thee; or, "shall they not deal treacherously with thee?" so the above version renders it with an interrogation; and both this and the preceding clause are thus paraphrased by the Targum,

"woe to thee that comest to spoil, and shall they not spoil thee? and who comest to oppress, and shall they not oppress thee?''

truly they shall; the kings of the earth that were in confederacy with the beast, and gave their kingdoms to him, shall hate the whore, eat her flesh, and burn her with fire, Revelation 17:16,

when thou shalt cease to spoil, thou shall be spoiled; when the time is come that antichrist shall be suffered no longer to ravage in the earth, and spoil the bodies, souls, and substance of men, then shall he himself be spoiled of his power and authority, riches and grandeur; his plagues shall come upon him at once, fire, famine, and death; for his cessation from spoiling will not be his own option, nor the fruit and effect of repentance and reformation, but will be owing to the sovereign power of God in restraining him:

and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee; for the coming of antichrist was with lying wonders, and with all deceivableness of unrighteousness; he has the appearance of a lamb, but speaks like a dragon; has used many wiles, arts, and stratagems, and treacherous methods to deceive and impose on men, and to ensnare and entrap them; and when the time is come that he will not be permitted to proceed any further and longer in his deceitful practices, the kings of the earth, who have been deceived by him, and brought in subjection to him, will pay him in his own coin; see 2 Thessalonians 2:9.

We are now in the fourteenth year of Hezekiah's reign. The threatenings of the first years, which the repentance of the people had delayed, are now so far in force again, and so far actually realized, that the Assyrians are already in Judah, and have not only devastated the land, but are threatening Jerusalem. The element of promise now gains the upper hand, the prophet places himself between Asshur and his own nation with the weapons of prophecy and prayer, and the woe turns from the latter to the former. "Woe, devastator, and thyself not devastated; and thou spoiler, and still not spoiled! Hast thou done with devastating? thou shalt be devastated. Hast thou attained to rob? men rob thee." Asshur is described as not devastated and not spoiled (which could not be expressed by a participle as with us, since bâgad is construed with Beth, and not with the accusative of the person), because it had not yet been visited by any such misfortune as that which had fallen upon other lands and nations. But it would be repaid with like for the like as soon as כּ indicating simultaneousness, as in Isaiah 30:19 and Isaiah 18:5, for example) its devastating and spoiling had reached the point determined by Jehovah. Instead of בך, we find in some codd. and editions the reading בו, which is equally admissible. In כּהתימך (from תּמם) the radical syllable is lengthened, instead of having dagesh. כּנּלתך is equivalent to כּהנלותך, a hiphil syncopated for the sake of rhythm (as in Isaiah 3:8; Deuteronomy 1:33, and many other passages), written here with dagesh dirmens, from the verb nâlâh, which is attested also by Job 15:29. The coincidence in meaning with the Arab. verb nâl (fut. i and u), to acquire or attain (see Comm. on Job, at Job 15:29 and Job 30:24-27), has been admitted by the earliest of the national grammarians, Ben-Koreish, Chayug, etc. The conjecture כּכלּותך (in addition to which Cappellus proposed כנלאותך) is quite unnecessary. The play upon the sound sets forth the punishment of the hitherto unpunished one as the infallible echo of its sin.

Woe to thee that {a} layest waste, and thou wast not laid waste; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt {b} cease to lay waste, thou shalt be wasted; and when thou shalt make an end of dealing treacherously, {c} they shall deal treacherously with thee.

(a) Meaning, the enemies of the Church, as were the Chaldeans and Assyrians, but chiefly of Sennacherib, but not only.

(b) When your appointed time will come that God will take away your power: and that which you have wrongfully gained, will be given to others, as in Am 5:11.

(c) The Chaldeans will do the same to the Assyrians, as the Assyrians did to Israel, and the Medes and Persians will do the same to the Chaldeans.

33:1 To thee - Sennacherib, who wasted the land of Judah.

CHAPTER 33

Isa 33:1-24. The Last of Isaiah's Prophecies as to Sennacherib's Overthrow.

Isa 33:1, 8, 9, describe the Assyrian spoiler; strong as he is, he shall fall before Jehovah who is stronger (Isa 33:2-6, 10-12). The time is the autumn of 713 B.C.

1. and thou-that is, though thou wast not spoiled-though thou wast not dealt treacherously with (see on [749]Isa 24:16), thy spoiling and treachery are therefore without excuse, being unprovoked.

cease-When God has let thee do thy worst, in execution of His plans, thine own turn shall come (compare Isa 10:12; 14:2; Hab 2:8; Re 13:10).

33:1-14 Here we have the proud and false destroyer justly reckoned with for all his fraud and violence. The righteous God often pays sinners in their own coin. Those who by faith humbly wait for God, shall find him gracious to them; as the day, so let the strength be. If God leaves us to ourselves any morning, we are undone; we must every morning commit ourselves to him, and go forth in his strength to do the work of the day. When God arises, his enemies are scattered. True wisdom and knowledge lead to strength of salvation, which renders us stedfast in the ways of God; and true piety is the only treasure which can never be plundered or spent. The distress Jerusalem was brought into, is described. God's time to appear for his people, is, when all other helpers fail. Let all who hear what God has done, acknowledge that he can do every thing. Sinners in Zion will have much to answer for, above other sinners. And those that rebel against the commands of the word, cannot take its comforts in time of need. His wrath will burn those everlastingly who make themselves fuel for it. It is a fire that shall never be quenched, nor ever go out of itself; it is the wrath of an ever-living God preying on the conscience of a never-dying soul.