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Selected Verse: Isaiah 33:24 - Strong Concordance

Verse	Translation	Text
Isa 33:24	Strong Concordance	And the inhabitant [07934] shall not say [0559], I am sick [02470]: the people [05971] that dwell [03427] therein shall be forgiven [05375] their iniquity [05771].
	King James	And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
sick--SMITH thinks the allusion is to the beginning of the pestilence by which the Assyrians were destroyed, and which, while sparing the righteous, affected some within the city ("sinners in Zion"); it may have been the sickness that visited Hezekiah (Isa. 38:1-22). In the Jerusalem to come there shall be no "sickness," because there will be no "iniquity," it being forgiven (Psa 103:3). The latter clause of the verse contains the cause of the former (Mar 2:5-9). The thirty-fourth and thirty-fifth chapters form one prophecy, the former part of which denounces God's judgment against His people's enemies, of whom Edom is the representative; the second part, of the flourishing state of the Church consequent on those judgments. This forms the termination of the prophecies of the first part of Isaiah (the thirty-sixth through thirty-ninth chapters being historical) and is a kind of summary of what went before, setting forth the one main truth, Israel shall be delivered from all its foes, and happier times shall succeed under Messiah.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

sick--SMITH thinks the allusion is to the beginning of the pestilence by which the Assyrians were destroyed, and which, while sparing the righteous, affected some within the city ("sinners in Zion"); it may have been the sickness that visited Hezekiah (Isa. 38:1-22). In the Jerusalem to come there shall be no "sickness," because there will be no "iniquity," it being forgiven (Psa 103:3). The latter clause of the verse contains the cause of the former (Mar 2:5-9).

The thirty-fourth and thirty-fifth chapters form one prophecy, the former part of which denounces God's judgment against His people's enemies, of whom Edom is the representative; the second part, of the flourishing state of the Church consequent on those judgments. This forms the termination of the prophecies of the first part of Isaiah (the thirty-sixth through thirty-ninth chapters being historical) and is a kind of summary of what went before, setting forth the one main truth, Israel shall be delivered from all its foes, and happier times shall succeed under Messiah.

Notes on the Bible, by Albert Barnes, [1834]
And the inhabitant - The inhabitant of Jerusalem. Shall not say, I am sick - That is, probably, the spoil shall be so abundant, and the facility for taking it so great, that even the sick, the aged, and the infirm shall go forth nerved with new vigor to gather the spoil. The people that dwell therein - In Jerusalem. Shall be forgiven their iniquity - This is equivalent to saying that the calamities of the invasion would be entirely removed. This invasion is represented as coming upon them as a judgment for their sins. When the Assyrian should be overthrown, it would be a proof that the sin which had been the cause of the invasion had been forgiven, and that God was now disposed to show them favor and mercy. It is common in the Scriptures to represent any calamity as the consequence of sin, to identify the removal of the calamity and the forgiveness of the sin. Thus, the Saviour said Mar 2:5 to the man afflicted with the palsy, 'Son, thy sins be forgiven thee.' And when the scribes complained, he urged that the power of forgiving sins and of healing disease was the same, or that the forgiveness of sin was equivalent to the removal of disease Mar 2:9.

Notes on the Bible, by Albert Barnes, [1834]

And the inhabitant - The inhabitant of Jerusalem.

Shall not say, I am sick - That is, probably, the spoil shall be so abundant, and the facility for taking it so great, that even the sick, the aged, and the infirm shall go forth nerved with new vigor to gather the spoil.

The people that dwell therein - In Jerusalem.

Shall be forgiven their iniquity - This is equivalent to saying that the calamities of the invasion would be entirely removed. This invasion is represented as coming upon them as a judgment for their sins. When the Assyrian should be overthrown, it would be a proof that the sin which had been the cause of the invasion had been forgiven, and that God was now disposed to show them favor and mercy. It is common in the Scriptures to represent any calamity as the consequence of sin, to identify the removal of the calamity and the forgiveness of the sin. Thus, the Saviour said Mar 2:5 to the man afflicted with the palsy, 'Son, thy sins be forgiven thee.' And when the scribes complained, he urged that the power of forgiving sins and of healing disease was the same, or that the forgiveness of sin was equivalent to the removal of disease Mar 2:9.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The inhabitant - Of Jerusalem. Sick - Shall have no cause to complain of any sickness or calamity. Forgiven - 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

The inhabitant - Of Jerusalem. Sick - Shall have no cause to complain of any sickness or calamity. Forgiven - 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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
And the inhabitant shall not say - This verse is somewhat obscure. The meaning of it seems to be, that the army of Sennacherib shall by the stroke of God be reduced to so shattered and so weak a condition, that the Jews shall fall upon the remains of them, and plunder them without resistance; that the most infirm and disabled of the people of Jerusalem shall come in for their share of the spoil; the lame shall seize the prey; even the sick and the diseased shall throw aside their infirmities, and recover strength enough to hasten to the general plunder. See above. The last line of the verse is parallel to the first, and expresses the same sense in other words. Sickness being considered as a visitation from God. a punishment of sin; the forgiveness of sin is equivalent to the removal of a disease. Thus the psalmist: - "Who forgiveth all thy sin; And healeth all thine infirmities." Psa 103:3. Where the latter line only varies the expression of the former. And our blessed Savior reasons with the Jews on the same principle: "Whether is it easier to say to the sick of the palsy, Thy sins are forgiven thee; or to say, Arise, and take up thy bed, and walk?" Mar 2:9. See also Mat 8:17; Isa 53:4. Qui locus Isaiae, Pe1 2:24, refertur ad remissionem peccatorum: hic vero ad sanationem morborum, quia ejusdem potentiae et bonitatis est utrumque praestare; et, quia peccatis remissis, et morbi, qui fructus sunt peccatorum, pelluntur. "Which passage of Isaiah has reference, in Pe1 2:24, to the remission of sins, and here to the healing of diseases, because both are effects of the same power and goodness; and because with the remission of sins was associated the removal of disorders, the fruits of sin." - Wetstein on Mat 8:17. That this prophecy was exactly fulfilled, I think we may gather from the history of this great event given by the prophet himself. It is plain that Hezekiah, by his treaty with Sennacherib, by which he agreed to pay him three hundred talents of silver and thirty talents of gold, had stripped himself of his whole treasure. He not only gave him all the silver and gold that was in his own treasury and in that of the temple, but was even forced to cut off the gold from the doors of the temple and from the pillars, with which he had himself overlaid them, to satisfy the demands of the king of Assyria: but after the destruction of the Assyrian army, we find that he "had exceeding much riches, and that he made himself treasuries for silver, and for gold, and for precious stones, "etc.Ch2 32:27. He was so rich, that out of pride and vanity he displayed his wealth to the ambassadors from Babylon. This cannot be otherwise accounted for, than by the prodigious spoil that was taken on the destruction of the Assyrian army. - L. And thus, in the providence of God, he had the wealth which was exacted from him restored.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

And the inhabitant shall not say - This verse is somewhat obscure. The meaning of it seems to be, that the army of Sennacherib shall by the stroke of God be reduced to so shattered and so weak a condition, that the Jews shall fall upon the remains of them, and plunder them without resistance; that the most infirm and disabled of the people of Jerusalem shall come in for their share of the spoil; the lame shall seize the prey; even the sick and the diseased shall throw aside their infirmities, and recover strength enough to hasten to the general plunder. See above.

The last line of the verse is parallel to the first, and expresses the same sense in other words. Sickness being considered as a visitation from God. a punishment of sin; the forgiveness of sin is equivalent to the removal of a disease. Thus the psalmist: -

"Who forgiveth all thy sin; And healeth all thine infirmities."

Psa 103:3.

Where the latter line only varies the expression of the former. And our blessed Savior reasons with the Jews on the same principle: "Whether is it easier to say to the sick of the palsy, Thy sins are forgiven thee; or to say, Arise, and take up thy bed, and walk?" Mar 2:9. See also Mat 8:17; Isa 53:4. Qui locus Isaiae, Pe1 2:24, refertur ad remissionem peccatorum: hic vero ad sanationem morborum, quia ejusdem potentiae et bonitatis est utrumque praestare; et, quia peccatis remissis, et morbi, qui fructus sunt peccatorum, pelluntur. "Which passage of Isaiah has reference, in Pe1 2:24, to the remission of sins, and here to the healing of diseases, because both are effects of the same power and goodness; and because with the remission of sins was associated the removal of disorders, the fruits of sin." - Wetstein on Mat 8:17.

That this prophecy was exactly fulfilled, I think we may gather from the history of this great event given by the prophet himself. It is plain that Hezekiah, by his treaty with Sennacherib, by which he agreed to pay him three hundred talents of silver and thirty talents of gold, had stripped himself of his whole treasure. He not only gave him all the silver and gold that was in his own treasury and in that of the temple, but was even forced to cut off the gold from the doors of the temple and from the pillars, with which he had himself overlaid them, to satisfy the demands of the king of Assyria: but after the destruction of the Assyrian army, we find that he "had exceeding much riches, and that he made himself treasuries for silver, and for gold, and for precious stones, "etc.Ch2 32:27. He was so rich, that out of pride and vanity he displayed his wealth to the ambassadors from Babylon. This cannot be otherwise accounted for, than by the prodigious spoil that was taken on the destruction of the Assyrian army. - L. And thus, in the providence of God, he had the wealth which was exacted from him restored.

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