Isaiah · Chapter 51

V. 1. Look-Consider the state of Abraham and Sarah, from whom all of you sprang.

Verse 1. Ye that follow after righteousness] The people who, feeling the want of salvation, seek the Lord in order to be justified. The rock] Abraham.

The hole of the pit] Sarah; as explained in Isaiah 51:2.

Verses 1, 2. Hearken unto me, &c. — Here again he addresses his discourse to the believing and godly Jews, whom he describes as following after righteousness — That is, earnestly desiring and diligently pursuing the justification of their persons, the sanctification of their nature, and practical obedience to God’s law; for which blessings they sought the Lord — That is, sought an acquaintance and reconciliation with him, the manifestation of his favour, and the communication of his Spirit. These, his true people, he exhorts to look unto the rock whence they were hewn, &c. — To consider the state of Abraham and Sarah before God gave them Isaac, from whom Jacob and all his posterity sprang. He compares the bodies of Abraham and Sarah unto a rock, or pit, or quarry, out of which stones are hewn or dug; thereby implying, that God, in some sort, actually did that which John the Baptist said he was able to do, (Matthew 3:9,) even of stones to raise up children unto Abraham; it being then as impossible, by the course of nature, for Abraham and Sarah, in such an advanced age as they then were, to have a child, as it is to hew one out of a rock, or dig one out of a pit. For I called him alone — Hebrew, dja, one; that is, when he was but one single person, without child or family, I called him from his country and kindred to follow me to an unknown land, where I promised that I would multiply him exceedingly. And I blessed him, and increased him — Namely, into a vast multitude, when his condition was desperate in the eye of reason. And therefore God can as easily deliver and raise his church when they are in the most forlorn condition, and seem to be consumed, dead, and buried, so that nothing but dry bones remain of them, as is declared at large, Ezekiel chap. 37.

1. Hearken to me — This formula is used when there is a turn from one class of hearers to another. Ye that follow… ye that seek the Lord — The address is to those who fully observe the law, lead just lives, and desire entire approval from Jehovah. Look unto the rock whence… hewn… hole… whence… digged — Abraham, who was a selected block, so to speak, out of the original quarry of mankind. The pit therein was formed in extracting the chosen mass on which to build up the house of Israel. That Sarah is named is theologically of account only to connect with the “rock” figure, Jehovah’s task in raising up a race from this father of much people, whose marriage life with Sarah was long fruitless, and called at length for God’s miracle to bring the desired progeny. The mention of Israel is, too, a poetic help to the parallelism.

V. 2. Him alone-To follow me to an unknown land: him only of all his kindred. Increased-Into a vast multitude, when his condition was desperate in the eye of reason. And therefore God can as easily raise his church when they are in the most forlorn condition.

Verse 2. I called him alone] As I have made out of one a great nation; so, although ye are brought low and minished, yet I can restore you to happiness, and greatly multiply your number.

Verses 1, 2. Hearken unto me, &c. — Here again he addresses his discourse to the believing and godly Jews, whom he describes as following after righteousness — That is, earnestly desiring and diligently pursuing the justification of their persons, the sanctification of their nature, and practical obedience to God’s law; for which blessings they sought the Lord — That is, sought an acquaintance and reconciliation with him, the manifestation of his favour, and the communication of his Spirit. These, his true people, he exhorts to look unto the rock whence they were hewn, &c. — To consider the state of Abraham and Sarah before God gave them Isaac, from whom Jacob and all his posterity sprang. He compares the bodies of Abraham and Sarah unto a rock, or pit, or quarry, out of which stones are hewn or dug; thereby implying, that God, in some sort, actually did that which John the Baptist said he was able to do, (Matthew 3:9,) even of stones to raise up children unto Abraham; it being then as impossible, by the course of nature, for Abraham and Sarah, in such an advanced age as they then were, to have a child, as it is to hew one out of a rock, or dig one out of a pit. For I called him alone — Hebrew, dja, one; that is, when he was but one single person, without child or family, I called him from his country and kindred to follow me to an unknown land, where I promised that I would multiply him exceedingly. And I blessed him, and increased him — Namely, into a vast multitude, when his condition was desperate in the eye of reason. And therefore God can as easily deliver and raise his church when they are in the most forlorn condition, and seem to be consumed, dead, and buried, so that nothing but dry bones remain of them, as is declared at large, Ezekiel chap. 37.

2, 3. I called him alone — Or, one alone. I called him when he was but a single person — antithetical to what now appears in his descendants — “a great multitude.” I… blessed… increased him — The futures, here, are past tenses, made so by laws of Hebrew grammar, from following a past, or, in the words, “I called him:” rather, they are neither past nor future, but in process of passing from the past continually into the future, containing thus a promise continually under fulfilment. Shall comfort Zion — Kay says, “Zion is correlative with Sarah,” meaning, probably, as Sarah was comforted, so shall Zion be. This seems an ill-weighted correlation, yet there is this truth in it: as Sarah in her degree or measure was comforted, in corresponding degree shall Zion so be; and this proportion gives great wealth of blessings to her. Make her wilderness — In exile times Judea was such a waste. Like Eden — The strongest possible expression of a joyful change from total barrenness to the highest pitch of fertility and beauty. (Alexander.) Genesis 2:8; 13:10; and copied in Ezekiel 31:9, where the ideal garden of Jehovah is the illustrative term employed. Wherein are also joy and gladness… thanksgiving, and the voice of melody — Rhetoric is quite exhausted of words descriptive of the cumulative glory of the Messianic work.

V. 3. Therefore-For the sake of Abraham, and of that covenant which I made with him. Garden-Flourishing as the garden of Eden.

Verse 3. For, &c. — The prophet, in these words, seems to be giving a reason why they should look unto, or consider, that famous example of Abraham and Sarah; namely, because they should find the like wonder wrought on their behalf. Or the meaning may be, therefore, for the sake of Abraham and of that covenant which God made with him, and by which he promised to bless him and his seed for ever; the Lord shall comfort Zion — His church, frequently, as we have seen, called by that name. He will make her wilderness like Eden — Although she may be waste and desolate like a wilderness or desert for a time, yet she shall be restored and made as pleasant and flourishing as the garden of Eden was. The expressions are figurative, and, according to Vitringa, “in their primary sense, refer to the state of Zion after their restoration from Babylon; in their secondary and spiritual sense, to the redemption of the church by the Messiah, and the consequent blessings of grace.” See Isaiah 49:19, and 52:9.

2, 3. I called him alone — Or, one alone. I called him when he was but a single person — antithetical to what now appears in his descendants — “a great multitude.” I… blessed… increased him — The futures, here, are past tenses, made so by laws of Hebrew grammar, from following a past, or, in the words, “I called him:” rather, they are neither past nor future, but in process of passing from the past continually into the future, containing thus a promise continually under fulfilment. Shall comfort Zion — Kay says, “Zion is correlative with Sarah,” meaning, probably, as Sarah was comforted, so shall Zion be. This seems an ill-weighted correlation, yet there is this truth in it: as Sarah in her degree or measure was comforted, in corresponding degree shall Zion so be; and this proportion gives great wealth of blessings to her. Make her wilderness — In exile times Judea was such a waste. Like Eden — The strongest possible expression of a joyful change from total barrenness to the highest pitch of fertility and beauty. (Alexander.) Genesis 2:8; 13:10; and copied in Ezekiel 31:9, where the ideal garden of Jehovah is the illustrative term employed. Wherein are also joy and gladness… thanksgiving, and the voice of melody — Rhetoric is quite exhausted of words descriptive of the cumulative glory of the Messianic work.

V. 4. My people-Ye Jews, whom I chose to be my peculiar people. A law-A new law, even the doctrine of the gospel. Judgment-Judgment is here the same thing with law, the word of God, or the evangelical doctrine, of which he saith that he will make it to rest, that is settle and establish it. The people-People of all nations.

Verse 4. My people—O my nation— “O ye peoples—O ye nations”] For ym[ ammi, my people, the Bodleian MS. and another read µym[ ammim, ye peoples; and for ymwal leumi, my nation, the Bodleian MS. and eight others, (two of them ancient,) and four of Deuteronomy Rossi’s, read לאמים leummim, ye nations; and so the Syriac in both words. The difference is very material; for in this case the address is made not to the Jews, but to the Gentiles, as in all reason it ought to be; for this and the two following verses express the call of the Gentiles, the islands, or the distant lands on the coasts of the Mediterranean and other seas. It is also to be observed that God in no other place calls his people ymal leummi, my nation. It has been before remarked that transcribers frequently omitted the final m mem of nouns plural, and supplied it, for brevity’s sake, and sometimes for want of room at the end of a line, by a small stroke thus /ym[; which mark, being effaced or overlooked, has been the occasion of many mistakes of this kind.

A law shall proceed from me] The new law, the Gospel of our Lord Jesus. Kimchi says, “After the war with Gog and Magog the King Messiah will teach the people to walk in the ways of the Lord.”

Verses 4, 5. Hearken unto me, my people — Ye Jews, whom I chose to be my peculiar people, do not reject my counsel, which, I have told you, even the Gentiles will receive, nor forsake the mercies of which even they will partake. For a law shall proceed from me — A new law, even the doctrine of the gospel. I will make my judgment to rest for a light — Judgment is here the same thing with law in the former clause, the word of God, or the evangelical doctrine, of which he saith, that he will make it to rest, that is, settle and establish it; whereby he may possibly intimate the stability and perpetuity of this light in the church, that it shall not be like the light of the Mosaic dispensation, which was only to shine for a season, namely, until the time of reformation, (Hebrews 9:10,) when all those dark shadows were to vanish and give place to the Sun of righteousness, and to that kingdom and state that should never be moved. See Daniel 2:44; Hebrews 12:26-28. Of the people — Hebrew, µym[, the peoples, not only you Jews, but people of all sorts and nations, who shall receive and walk in it. My righteousness is near — My salvation, the redemption of all my people, Jews and Gentiles, which is the effect of my righteousness, of my justice, faithfulness, or mercy, which are all called by the name of righteousness in the Scriptures, and all contributed to the work of man’s redemption. My salvation is gone forth — Shall shortly go forth; my eternal purpose of saving my people shall speedily be fulfilled; and mine arm, my power, shall judge the people — Either, 1st, Shall destroy those who obstruct or oppose this work: or, rather, 2d, Shall subdue the Gentiles to my authority, and rule them by my Word and Spirit. The isles — The remote countries of the Gentiles; shall wait upon me — Shall expect this salvation from me, and from me only.

Verse 4. A law shall proceed from me. The gospel law of liberty and love is here intended, as in Joel 2:31. No other law ever emanated from Jerusalem.

4-6. Hearken unto me — Another change; or rather, another stage of growth as to the importance of this glorious message. The great work of the future is the offer of salvation to all, not to Israel of holy inclination only, but to all the good and the bad alike. All Israel is summoned to learn the extension of the promise. It is here asserted that out of Israel springs the Saviour, and doubtless, (though critics differ — see Lowth, Gesenius, Ewald, Alexander,) the apostleship to the whole Gentile world. Law… judgment — See Isaiah 42:1-3. As there, so here, “law” and “judgment” are used in the sense of the true religion, yet to be everywhere firmly established, and the world to be filled with blessings flowing from it. My righteousness is near — Not in point of time near at hand; but in God’s time there is actually approaching a realm of peace and purity, equity and truth, to all the good and obedient, but a sore retribution to all who resist the truth to the last. The isles… wait upon me — See Isaiah 42:4. The command to look on the unchanging order of the heavens — the sun and the stars — has respect to the impression they make of God’s constancy as to his promises. The heavenly bodies are the greatest of objects; yet these, being created and limited, are sometime to end. Not so the divine promises; the true religion shall never fail. The things material and earthly shall grow old, die, and vanish from sight: but salvation and true religion shall not be abolished.

V. 5. My righteousness-My salvation, the redemption of all my people, Jews and Gentiles, which is the effect of his righteousness, his justice, faithfulness, or mercy. Is gone-Shall shortly go forth. Judge-Shall subdue the Gentiles to my authority, and rule them by my word and spirit. Isles-The remote countries shall expect this salvation from me, and from me only.

Verse 5. My righteousness is near] The word qdx tsedek, righteousness, is used in such a great latitude of signification, for justice, truth, faithfulness, goodness, mercy, deliverance, salvation, &c., that it is not easy sometimes to give the precise meaning of it without much circumlocution; it means here the faithful completion of God’s promises to deliver his people.

Verses 4, 5. Hearken unto me, my people — Ye Jews, whom I chose to be my peculiar people, do not reject my counsel, which, I have told you, even the Gentiles will receive, nor forsake the mercies of which even they will partake. For a law shall proceed from me — A new law, even the doctrine of the gospel. I will make my judgment to rest for a light — Judgment is here the same thing with law in the former clause, the word of God, or the evangelical doctrine, of which he saith, that he will make it to rest, that is, settle and establish it; whereby he may possibly intimate the stability and perpetuity of this light in the church, that it shall not be like the light of the Mosaic dispensation, which was only to shine for a season, namely, until the time of reformation, (Hebrews 9:10,) when all those dark shadows were to vanish and give place to the Sun of righteousness, and to that kingdom and state that should never be moved. See Daniel 2:44; Hebrews 12:26-28. Of the people — Hebrew, µym[, the peoples, not only you Jews, but people of all sorts and nations, who shall receive and walk in it. My righteousness is near — My salvation, the redemption of all my people, Jews and Gentiles, which is the effect of my righteousness, of my justice, faithfulness, or mercy, which are all called by the name of righteousness in the Scriptures, and all contributed to the work of man’s redemption. My salvation is gone forth — Shall shortly go forth; my eternal purpose of saving my people shall speedily be fulfilled; and mine arm, my power, shall judge the people — Either, 1st, Shall destroy those who obstruct or oppose this work: or, rather, 2d, Shall subdue the Gentiles to my authority, and rule them by my Word and Spirit. The isles — The remote countries of the Gentiles; shall wait upon me — Shall expect this salvation from me, and from me only.

Ver. 5. My righteousness is near. Christ, the Just and Holy one, the Lord our righteousness. The isles shall wait upon me. Better thus, the distant lands shall expect me, the desire of all nations. Christ was the earnest expectation of the whole creation. Romans 8:19.

4-6. Hearken unto me — Another change; or rather, another stage of growth as to the importance of this glorious message. The great work of the future is the offer of salvation to all, not to Israel of holy inclination only, but to all the good and the bad alike. All Israel is summoned to learn the extension of the promise. It is here asserted that out of Israel springs the Saviour, and doubtless, (though critics differ — see Lowth, Gesenius, Ewald, Alexander,) the apostleship to the whole Gentile world. Law… judgment — See Isaiah 42:1-3. As there, so here, “law” and “judgment” are used in the sense of the true religion, yet to be everywhere firmly established, and the world to be filled with blessings flowing from it. My righteousness is near — Not in point of time near at hand; but in God’s time there is actually approaching a realm of peace and purity, equity and truth, to all the good and obedient, but a sore retribution to all who resist the truth to the last. The isles… wait upon me — See Isaiah 42:4. The command to look on the unchanging order of the heavens — the sun and the stars — has respect to the impression they make of God’s constancy as to his promises. The heavenly bodies are the greatest of objects; yet these, being created and limited, are sometime to end. Not so the divine promises; the true religion shall never fail. The things material and earthly shall grow old, die, and vanish from sight: but salvation and true religion shall not be abolished.

V. 6. The heavens-The heavens and earth shall pass away, in regard of their present state, and properties, and use, as smoak is said to vanish, tho’ the substance of it be not destroyed.

Verse 6. My salvation shall be for ever] Aben Ezra says, From this verse divines have learnt the immortality of the soul. Men shall perish as the earth does, because they are formed from it; but they who are filled with the salvation of God shall remain for ever. See Kimchi.

Verse 6. Lift up your eyes to the heavens — Look up to the visible heavens above, which have continued hitherto, and seem likely to continue; and look upon the earth beneath — Which seems as firmly established as if it would endure for ever. The heavens shall vanish away like smoke — Which soon spends itself and disappears; and the earth shall wax old, &c. — Shall decay and perish, like a worn-out garment. And they that dwell therein shall die in like manner — Shall be dissolved, as the heaven and earth shall be, 2 Peter 3:11. But my salvation shall be for ever, &c. — As it shall spread through all the nations of the earth, so it shall last through all the ages of the world, and, in its consequences, to all eternity.

Ver. 6. They that dwell therein shall die in like manner. The sense of the English is, they shall die as the heavens vanish, and as the earth waxes old like a garment. Thus is a sublime passage gaited and marred; whereas the true reading relieves it at once. “They shall die as the feeble insect.”

4-6. Hearken unto me — Another change; or rather, another stage of growth as to the importance of this glorious message. The great work of the future is the offer of salvation to all, not to Israel of holy inclination only, but to all the good and the bad alike. All Israel is summoned to learn the extension of the promise. It is here asserted that out of Israel springs the Saviour, and doubtless, (though critics differ — see Lowth, Gesenius, Ewald, Alexander,) the apostleship to the whole Gentile world. Law… judgment — See Isaiah 42:1-3. As there, so here, “law” and “judgment” are used in the sense of the true religion, yet to be everywhere firmly established, and the world to be filled with blessings flowing from it. My righteousness is near — Not in point of time near at hand; but in God’s time there is actually approaching a realm of peace and purity, equity and truth, to all the good and obedient, but a sore retribution to all who resist the truth to the last. The isles… wait upon me — See Isaiah 42:4. The command to look on the unchanging order of the heavens — the sun and the stars — has respect to the impression they make of God’s constancy as to his promises. The heavenly bodies are the greatest of objects; yet these, being created and limited, are sometime to end. Not so the divine promises; the true religion shall never fail. The things material and earthly shall grow old, die, and vanish from sight: but salvation and true religion shall not be abolished.

V. 7. Know-That love and practise it.

Verses 7, 8. Hearken, ye that know righteousness — Who not only understand, but love and practise it; whose persons are justified, whose nature is renewed, and whose lives are subject to my laws. These seem to be distinguished from those who are spoken of (verse 1) as following after righteousness. These had attained what the others were only in pursuit of. The people in whose heart is my law — Who are here opposed to the carnal Jews, that had the law written only on tables of stone. Compare 2 Corinthians 3:3; Hebrews 8:10. Fear ye not the reproach of men — The censures of your carnal countrymen, who load their believing and godly brethren with a world of reproaches; but let not these things discourage you: for the moth shall eat them up, &c. — Those that reproach you shall be easily and soon destroyed, and so God will avenge your cause upon them, and deliver you from their injurious treatment; and the worm shall eat them like wool — Like a woollen garment, which is sooner corrupted by moths, or such creatures, than linen.

7, 8. Hearken unto me — Another occasion for a call to God’s people to “hearken” — that of need of fearlessness against reproach and persecutors. These, too, are temporary. Revilings — Remember Sennacherib. Like a garment… like wool — The play of the Hebrew here cannot be reached in English. The word “garment” (an old figure) is, in a short space, thus used the third time, and the word “wool” the second time. For explanation see Isaiah 50:9, last clause.

V. 8. Like wool-Like a woollen garment, which is sooner corrupted by moths or such creatures, than linen.

Verses 7, 8. Hearken, ye that know righteousness — Who not only understand, but love and practise it; whose persons are justified, whose nature is renewed, and whose lives are subject to my laws. These seem to be distinguished from those who are spoken of (verse 1) as following after righteousness. These had attained what the others were only in pursuit of. The people in whose heart is my law — Who are here opposed to the carnal Jews, that had the law written only on tables of stone. Compare 2 Corinthians 3:3; Hebrews 8:10. Fear ye not the reproach of men — The censures of your carnal countrymen, who load their believing and godly brethren with a world of reproaches; but let not these things discourage you: for the moth shall eat them up, &c. — Those that reproach you shall be easily and soon destroyed, and so God will avenge your cause upon them, and deliver you from their injurious treatment; and the worm shall eat them like wool — Like a woollen garment, which is sooner corrupted by moths, or such creatures, than linen.

7, 8. Hearken unto me — Another occasion for a call to God’s people to “hearken” — that of need of fearlessness against reproach and persecutors. These, too, are temporary. Revilings — Remember Sennacherib. Like a garment… like wool — The play of the Hebrew here cannot be reached in English. The word “garment” (an old figure) is, in a short space, thus used the third time, and the word “wool” the second time. For explanation see Isaiah 50:9, last clause.

V. 9. Put on-Put forth thy strength. Rahab-Egypt, from its pride or strength. The dragon-Pharaoh so called, Psalm 74:13.

Verses 9-11. Awake, awake, &c. — The prophet, by an elegant figure, addresses himself to God, to stir up and exert his power in behalf of his oppressed people, as he did in former times, when he delivered them out of the Egyptian bondage. Awake, as in the ancient days — That is, act for us now as thou didst for our fathers formerly: repeat the wonders they have told us of. Art thou not it that cut Rahab — Egypt, so called, here and elsewhere, for its pride or strength. And wounded the dragon — Pharaoh, the Leviathan, as he is called, Psalm 74:13, 14. Art thou not it that dried the sea — Art thou not the same God, and as potent now as thou wast then? That made the depths a way for the ransomed, &c. — For thy people, whom thou didst redeem and bring out of Egypt? Let thine arm be stretched out in our behalf; for it has done great things formerly in defence of the same cause, and we are sure it is neither shortened nor weakened. Therefore the redeemed of the Lord shall return, &c. — These words express the persuasion of the prophet, that as the Lord did these great things formerly, so he would certainly do the like again. See note on Isaiah 35:10.

Ver. 9. That cut Rahab, called by the Arabians Rav or Rif; that is, Memphis, the capital of Egypt, so surnamed for her pride; and wounded Pharaoh, the dragon. God will destroy all the future enemies of his church, as he destroyed Egypt and Babylon.

9-11. Awake, awake — The fervour of the message in the preceding verses passes here to fervour of prayer (abrupt and strophical) to Jehovah, as if a slight sense of danger from delay seizes the people in exile. They pray intensely for Jehovah to put on strength; that is, to exercise strength immediately in their behalf; to transfer them at once from exile to the promised restoration. Arm — The symbol of strength, or, as Grotius has it, divinity, of Jehovah. In the generations of old — God’s almighty arm in energetic exercise at the Red Sea is referred to, and the deliverance from Egypt. Cut Rahab — Meaning Egypt, or the fierce one. See Psalm 87:4; 89:10. The dragon — That is, crocodile, or Pharaoh. Psalm 74:10, 14; Ezekiel 29:3; 32:2. Verse 10 here directly relates to the deliverance of Israel from Egypt, and it furnishes argument for deliverance from exile in this prayer; and, were not these verses expressed in poetic and strophical language, such a prayer would seem an indecent haste. Not so, however; for the answer to the prayer is opened in verse 11 by the word therefore; that is, in case of this prayer there shall be no uncertainty. The remaining part of the verse is a copy of Isaiah 35:10.

Verses 9-11. Awake, awake, &c. — The prophet, by an elegant figure, addresses himself to God, to stir up and exert his power in behalf of his oppressed people, as he did in former times, when he delivered them out of the Egyptian bondage. Awake, as in the ancient days — That is, act for us now as thou didst for our fathers formerly: repeat the wonders they have told us of. Art thou not it that cut Rahab — Egypt, so called, here and elsewhere, for its pride or strength. And wounded the dragon — Pharaoh, the Leviathan, as he is called, Psalm 74:13, 14. Art thou not it that dried the sea — Art thou not the same God, and as potent now as thou wast then? That made the depths a way for the ransomed, &c. — For thy people, whom thou didst redeem and bring out of Egypt? Let thine arm be stretched out in our behalf; for it has done great things formerly in defence of the same cause, and we are sure it is neither shortened nor weakened. Therefore the redeemed of the Lord shall return, &c. — These words express the persuasion of the prophet, that as the Lord did these great things formerly, so he would certainly do the like again. See note on Isaiah 35:10.

9-11. Awake, awake — The fervour of the message in the preceding verses passes here to fervour of prayer (abrupt and strophical) to Jehovah, as if a slight sense of danger from delay seizes the people in exile. They pray intensely for Jehovah to put on strength; that is, to exercise strength immediately in their behalf; to transfer them at once from exile to the promised restoration. Arm — The symbol of strength, or, as Grotius has it, divinity, of Jehovah. In the generations of old — God’s almighty arm in energetic exercise at the Red Sea is referred to, and the deliverance from Egypt. Cut Rahab — Meaning Egypt, or the fierce one. See Psalm 87:4; 89:10. The dragon — That is, crocodile, or Pharaoh. Psalm 74:10, 14; Ezekiel 29:3; 32:2. Verse 10 here directly relates to the deliverance of Israel from Egypt, and it furnishes argument for deliverance from exile in this prayer; and, were not these verses expressed in poetic and strophical language, such a prayer would seem an indecent haste. Not so, however; for the answer to the prayer is opened in verse 11 by the word therefore; that is, in case of this prayer there shall be no uncertainty. The remaining part of the verse is a copy of Isaiah 35:10.

V. 11. Therefore-This verse contains an answer to the prophet’s prayer. I did these great things, and I will do the like again. Joy-Like a crown of glory.

Verse 11. They shall obtain gladness and joy; and sorrow and mourning shall flee away.] Nineteen MSS. and the two oldest editions have wgcy yasigu; and forty-six MSS. of Kennicott’s and ten of Deuteronomy Rossi’s, and the same two editions, and agreeably to them the Chaldee and Syriac, have wsnw venasu; and so both words are expressed, Isaiah 35:10, of which place this is a repetition. And from comparing both together it appears that the w vau in this place is become by mistake in the present text final, ˆ nun of the preceding word.

Verses 9-11. Awake, awake, &c. — The prophet, by an elegant figure, addresses himself to God, to stir up and exert his power in behalf of his oppressed people, as he did in former times, when he delivered them out of the Egyptian bondage. Awake, as in the ancient days — That is, act for us now as thou didst for our fathers formerly: repeat the wonders they have told us of. Art thou not it that cut Rahab — Egypt, so called, here and elsewhere, for its pride or strength. And wounded the dragon — Pharaoh, the Leviathan, as he is called, Psalm 74:13, 14. Art thou not it that dried the sea — Art thou not the same God, and as potent now as thou wast then? That made the depths a way for the ransomed, &c. — For thy people, whom thou didst redeem and bring out of Egypt? Let thine arm be stretched out in our behalf; for it has done great things formerly in defence of the same cause, and we are sure it is neither shortened nor weakened. Therefore the redeemed of the Lord shall return, &c. — These words express the persuasion of the prophet, that as the Lord did these great things formerly, so he would certainly do the like again. See note on Isaiah 35:10.

Ver. 11. The redeemed of the Lord shall return. These words afforded great consolation to the Jews, under the Babylonian oppression; but they shall give still greater comfort to the church in the latter day, when many nations shall come to the gospel Zion, built on the tops of the mountains. Preachers improve and apply these words to penitents that seek the Lord, who wipes away their tears, and fills the contrite with everlasting joy.

9-11. Awake, awake — The fervour of the message in the preceding verses passes here to fervour of prayer (abrupt and strophical) to Jehovah, as if a slight sense of danger from delay seizes the people in exile. They pray intensely for Jehovah to put on strength; that is, to exercise strength immediately in their behalf; to transfer them at once from exile to the promised restoration. Arm — The symbol of strength, or, as Grotius has it, divinity, of Jehovah. In the generations of old — God’s almighty arm in energetic exercise at the Red Sea is referred to, and the deliverance from Egypt. Cut Rahab — Meaning Egypt, or the fierce one. See Psalm 87:4; 89:10. The dragon — That is, crocodile, or Pharaoh. Psalm 74:10, 14; Ezekiel 29:3; 32:2. Verse 10 here directly relates to the deliverance of Israel from Egypt, and it furnishes argument for deliverance from exile in this prayer; and, were not these verses expressed in poetic and strophical language, such a prayer would seem an indecent haste. Not so, however; for the answer to the prayer is opened in verse 11 by the word therefore; that is, in case of this prayer there shall be no uncertainty. The remaining part of the verse is a copy of Isaiah 35:10.

Verses 12, 13. I, even I, am he that comforteth you — “They prayed,” says Henry, “for the operations of his power: he answers them with the consolations of his grace; which may well be accepted as an equivalent. I, even I, he says, will do it: he had ordered his ministers to do it, chap. 40:1; but, because they cannot reach the heart, he takes the work into his own hands; he will do it himself. And those whom he comforts, are comforted indeed.” Who art thou, that thou shouldest be afraid, &c. — How unreasonable and distrustful art thou, O my church, how unlike to thyself! How unsuitable are these despondences to thy professions and obligations! Afraid of a man that shall die, &c. — Of a weak, mortal, and perishing creature. And forgettest the Lord thy Maker — Dost not consider the infinite power of that God who made thee, and who will plead thy cause; that hath stretched forth the heavens, and laid the foundations of the earth — And therefore hath all the hosts and all the powers of both at his command and disposal. And hast feared continually every day — Hast been in a state of continual alarm and disquietude; because of the fury of the oppressor — It is true there is an oppressor, and he is furious, designing, it may be, to do thee a mischief, and therefore it will be thy wisdom to be on thy guard against him: but thou art afraid of him, as if he were ready to destroy — As if it were in his power to destroy thee in a moment, and he were just now going to effect his purpose, and there were no possibility of preventing it. And where is the fury of the oppressor? — What is become of the power and rage of the Babylonians? Are they not vanished away? Are they not broken, and thou delivered? He speaks of the thing as already done, because it should certainly and suddenly be done.

12, 13. Jehovah speaks as if grieved at such fear lest he may not fulfil his promise of restoration to Zion. It is I… I… that comforteth you. Not unreliable, mortal man, who is going first to the dust, like decaying grass, and every such fragile thing. Note the comparison, if there can be a comparison, between the strong, eternal Jehovah, in the repeated “I,” and man, a weak creature of a day. Who art thou — So easy to forget the mighty eternal Creator, who spread out the heavens and laid earth’s foundations, yet so timid before a weak, temporary oppressor, (the king of Babylon, whom Cyrus overthrew, or others of his like,) perchance, not calling to mind the fate of Pharaoh and all his kind, (of whom not a trace now remains,) in the past emergencies of God’s Israel? The argument is, that such distrust of Jehovah’s unchangeable fidelity to his covenant of promise and protection should shock Israel’s good sense and crimson his cheek. Even dejection through long exile scarcely excuses the lack of trust, especially when Israel is just at the point of the deliverance which has been so positively promised. Where is the fury of the oppressor — That is, what does it amount to in view of the power at hand ready to crush it at the seasonable moment?

V. 13. Where is the fury-Is it not all gone? He speaks of the thing as if it were already done, because it should certainly and suddenly be done.

Verse 13. Of the oppressor, as if he, &c.] “The k caph in rvak keasher seems clearly to have changed its situation from the end of the preceding word to the beginning of this; or rather, to have been omitted by mistake there, because it was here. That it was there the Septuagint show by rendering Ëqyxmh hammetsikech qlibontov, of him that oppressed thee. And so they render this word in both its places in this verse. The Vulgate also has the pronoun in the first instance; furoris ejus qui te tribulabat.” Dr. Jubb. The correction seems well founded; I have not conformed the translation to it, because it makes little difference in the sense.

Verses 12, 13. I, even I, am he that comforteth you — “They prayed,” says Henry, “for the operations of his power: he answers them with the consolations of his grace; which may well be accepted as an equivalent. I, even I, he says, will do it: he had ordered his ministers to do it, chap. 40:1; but, because they cannot reach the heart, he takes the work into his own hands; he will do it himself. And those whom he comforts, are comforted indeed.” Who art thou, that thou shouldest be afraid, &c. — How unreasonable and distrustful art thou, O my church, how unlike to thyself! How unsuitable are these despondences to thy professions and obligations! Afraid of a man that shall die, &c. — Of a weak, mortal, and perishing creature. And forgettest the Lord thy Maker — Dost not consider the infinite power of that God who made thee, and who will plead thy cause; that hath stretched forth the heavens, and laid the foundations of the earth — And therefore hath all the hosts and all the powers of both at his command and disposal. And hast feared continually every day — Hast been in a state of continual alarm and disquietude; because of the fury of the oppressor — It is true there is an oppressor, and he is furious, designing, it may be, to do thee a mischief, and therefore it will be thy wisdom to be on thy guard against him: but thou art afraid of him, as if he were ready to destroy — As if it were in his power to destroy thee in a moment, and he were just now going to effect his purpose, and there were no possibility of preventing it. And where is the fury of the oppressor? — What is become of the power and rage of the Babylonians? Are they not vanished away? Are they not broken, and thou delivered? He speaks of the thing as already done, because it should certainly and suddenly be done.

12, 13. Jehovah speaks as if grieved at such fear lest he may not fulfil his promise of restoration to Zion. It is I… I… that comforteth you. Not unreliable, mortal man, who is going first to the dust, like decaying grass, and every such fragile thing. Note the comparison, if there can be a comparison, between the strong, eternal Jehovah, in the repeated “I,” and man, a weak creature of a day. Who art thou — So easy to forget the mighty eternal Creator, who spread out the heavens and laid earth’s foundations, yet so timid before a weak, temporary oppressor, (the king of Babylon, whom Cyrus overthrew, or others of his like,) perchance, not calling to mind the fate of Pharaoh and all his kind, (of whom not a trace now remains,) in the past emergencies of God’s Israel? The argument is, that such distrust of Jehovah’s unchangeable fidelity to his covenant of promise and protection should shock Israel’s good sense and crimson his cheek. Even dejection through long exile scarcely excuses the lack of trust, especially when Israel is just at the point of the deliverance which has been so positively promised. Where is the fury of the oppressor — That is, what does it amount to in view of the power at hand ready to crush it at the seasonable moment?

Verse 14. The captive exile hasteneth that he may be loosed— “He marcheth on with speed, who cometh to set free the captive”] Cyrus, if understood of the temporal redemption from the captivity of Babylon; in the spiritual sense, the Messiah, who comes to open the prison to them that are bound.

Verses 14-16. The captive exile hasteneth that he may be loosed — From his captivity, and may return to his own country from which he is banished. And that he should not die in the pit — Die a prisoner, through the inconveniences and hardships of his confinement; nor that his bread should fail — The bread or provision allowed to keep him alive in prison. The general sense of the verse is, God is not slack, as you think, but makes haste to fulfil his promise, and rescue his captive and oppressed people from all their oppressions and miseries. And I have put my words in thy mouth — These great and glorious promises, which are in thy mouth, are not the vain words of man, a weak, inconstant, and unfaithful creature, but the words of the almighty, unchangeable, and faithful God; and therefore they shall be infallibly accomplished. This is spoken by God to his church and people, whom he addresses, both in the foregoing and following verses. For God’s word is frequently said to be put into the mouths, not only of the prophets, but also of the people, as Isaiah 59:21; Deuteronomy 30:14. And have covered thee, &c. — Have protected thee by my almighty power. That I may plant the heavens — Bishop Lowth reads, To stretch out the heavens: and lay the foundations of the earth — I have given thee, O my church, these promises, and this protection in all thy calamities, to assure thee of my care and kindness to thee, and that I will reform thee in a most glorious manner, and bring thee unto that perfect and blessed estate which is reserved for the days of the Messiah, which, in the language of Scripture, is termed the making of new heavens and a new earth, Isaiah 65:17; and 66:22. And say unto Zion, Thou art my people — That I may own thee for my people, in a more illustrious manner than I have done.

14-16. The captive exile — One bowed down under the burden of captivity, which may be general, but more likely is here local, the captivity in Babylon. Hasteneth… loosed — Set free. He is weary of the situation; Babylon is to him the pit, a prison. Possibly some were in a literal “pit,” the dungeon, its floor filled with spikes to pierce the “captive” when let into it. (See Barnes, in loco, quoting Paxton.) The exile longs not to die in the pit or of starvation. The promise affirms that of neither shall he die. The command is, Believe this — believe it on the ground of God’s almightiness. That divided the sea — The Red Sea. He led Israel through on dry ground. The Lord of hosts — Leader of the armies of heaven — the angels of heaven. I have put my words in thy mouth — Jehovah committed to Israel his servant, (or to his servant springing out of Israel,) his “law and judgment,” or the eternal principles of the true religion. See Isaiah 49:2, where it is said, He hath made his mouth a sharp sword, recalling Hebrews 4:12. For thoroughly preaching the cutting truths of God’s religion the wrath of man is aroused. But against this he says, I have covered thee in the shadow of mine hand. He protects his truth by shielding Zion from harm, in order to plant the heavens, and lay the foundations of the earth. That is, forming the moral heavens, etc., and giving to Zion the greatest spiritual scope and rule over the hearts of men.

Verses 14-16. The captive exile hasteneth that he may be loosed — From his captivity, and may return to his own country from which he is banished. And that he should not die in the pit — Die a prisoner, through the inconveniences and hardships of his confinement; nor that his bread should fail — The bread or provision allowed to keep him alive in prison. The general sense of the verse is, God is not slack, as you think, but makes haste to fulfil his promise, and rescue his captive and oppressed people from all their oppressions and miseries. And I have put my words in thy mouth — These great and glorious promises, which are in thy mouth, are not the vain words of man, a weak, inconstant, and unfaithful creature, but the words of the almighty, unchangeable, and faithful God; and therefore they shall be infallibly accomplished. This is spoken by God to his church and people, whom he addresses, both in the foregoing and following verses. For God’s word is frequently said to be put into the mouths, not only of the prophets, but also of the people, as Isaiah 59:21; Deuteronomy 30:14. And have covered thee, &c. — Have protected thee by my almighty power. That I may plant the heavens — Bishop Lowth reads, To stretch out the heavens: and lay the foundations of the earth — I have given thee, O my church, these promises, and this protection in all thy calamities, to assure thee of my care and kindness to thee, and that I will reform thee in a most glorious manner, and bring thee unto that perfect and blessed estate which is reserved for the days of the Messiah, which, in the language of Scripture, is termed the making of new heavens and a new earth, Isaiah 65:17; and 66:22. And say unto Zion, Thou art my people — That I may own thee for my people, in a more illustrious manner than I have done.

14-16. The captive exile — One bowed down under the burden of captivity, which may be general, but more likely is here local, the captivity in Babylon. Hasteneth… loosed — Set free. He is weary of the situation; Babylon is to him the pit, a prison. Possibly some were in a literal “pit,” the dungeon, its floor filled with spikes to pierce the “captive” when let into it. (See Barnes, in loco, quoting Paxton.) The exile longs not to die in the pit or of starvation. The promise affirms that of neither shall he die. The command is, Believe this — believe it on the ground of God’s almightiness. That divided the sea — The Red Sea. He led Israel through on dry ground. The Lord of hosts — Leader of the armies of heaven — the angels of heaven. I have put my words in thy mouth — Jehovah committed to Israel his servant, (or to his servant springing out of Israel,) his “law and judgment,” or the eternal principles of the true religion. See Isaiah 49:2, where it is said, He hath made his mouth a sharp sword, recalling Hebrews 4:12. For thoroughly preaching the cutting truths of God’s religion the wrath of man is aroused. But against this he says, I have covered thee in the shadow of mine hand. He protects his truth by shielding Zion from harm, in order to plant the heavens, and lay the foundations of the earth. That is, forming the moral heavens, etc., and giving to Zion the greatest spiritual scope and rule over the hearts of men.

V. 16. I have-These words are spoken by God to his church and people, to whom he speaks both in the foregoing and following verses. For God’s word is frequently said to be put into the mouths, not only of the prophets, but of the people also. Covered-Have protected thee by my almighty power, that I may bring thee to that perfect and blessed estate which is reserved for the days of the Messiah, which in scripture phrase is called a making of new heavens, and a new earth, Isaiah 65:17.

Verse 16. That I may plant the heavens— “To stretch out the heavens”] In the present text it is [tnl lintoa, “to plant the heavens:” the phrase is certainly very obscure, and in all probability is a mistake for twcnl lintoth. This latter is the word used in Isaiah 51:13 just before, in the very same sentence; and this phrase occurs very frequently in Isaiah, Isaiah 40:22; 42:5; 44:24; 45:12; the former in no other place. It is also very remarkable, that in the Samaritan text, Numbers 24:6, these two words are twice changed by mistake, one for the other, in the same verse.

Verses 14-16. The captive exile hasteneth that he may be loosed — From his captivity, and may return to his own country from which he is banished. And that he should not die in the pit — Die a prisoner, through the inconveniences and hardships of his confinement; nor that his bread should fail — The bread or provision allowed to keep him alive in prison. The general sense of the verse is, God is not slack, as you think, but makes haste to fulfil his promise, and rescue his captive and oppressed people from all their oppressions and miseries. And I have put my words in thy mouth — These great and glorious promises, which are in thy mouth, are not the vain words of man, a weak, inconstant, and unfaithful creature, but the words of the almighty, unchangeable, and faithful God; and therefore they shall be infallibly accomplished. This is spoken by God to his church and people, whom he addresses, both in the foregoing and following verses. For God’s word is frequently said to be put into the mouths, not only of the prophets, but also of the people, as Isaiah 59:21; Deuteronomy 30:14. And have covered thee, &c. — Have protected thee by my almighty power. That I may plant the heavens — Bishop Lowth reads, To stretch out the heavens: and lay the foundations of the earth — I have given thee, O my church, these promises, and this protection in all thy calamities, to assure thee of my care and kindness to thee, and that I will reform thee in a most glorious manner, and bring thee unto that perfect and blessed estate which is reserved for the days of the Messiah, which, in the language of Scripture, is termed the making of new heavens and a new earth, Isaiah 65:17; and 66:22. And say unto Zion, Thou art my people — That I may own thee for my people, in a more illustrious manner than I have done.

14-16. The captive exile — One bowed down under the burden of captivity, which may be general, but more likely is here local, the captivity in Babylon. Hasteneth… loosed — Set free. He is weary of the situation; Babylon is to him the pit, a prison. Possibly some were in a literal “pit,” the dungeon, its floor filled with spikes to pierce the “captive” when let into it. (See Barnes, in loco, quoting Paxton.) The exile longs not to die in the pit or of starvation. The promise affirms that of neither shall he die. The command is, Believe this — believe it on the ground of God’s almightiness. That divided the sea — The Red Sea. He led Israel through on dry ground. The Lord of hosts — Leader of the armies of heaven — the angels of heaven. I have put my words in thy mouth — Jehovah committed to Israel his servant, (or to his servant springing out of Israel,) his “law and judgment,” or the eternal principles of the true religion. See Isaiah 49:2, where it is said, He hath made his mouth a sharp sword, recalling Hebrews 4:12. For thoroughly preaching the cutting truths of God’s religion the wrath of man is aroused. But against this he says, I have covered thee in the shadow of mine hand. He protects his truth by shielding Zion from harm, in order to plant the heavens, and lay the foundations of the earth. That is, forming the moral heavens, etc., and giving to Zion the greatest spiritual scope and rule over the hearts of men.

V. 17. Awake-Heb. Rouse up thyself: come out of that forlorn condition in which thou hast so long been. Stand up-Upon thy feet, O thou who hast been thrown to the ground. Drunk-Who hast been sorely afflicted. The cup-Which strikes him that drinks it with deadly horror. And wrung-Drunk every drop of it.

Verse 17. The cup of trembling] התרעלה swk cos hattarelah, “the cup of mortal poison,” veneni mortiferi.—MONTAN. This may also allude to the ancient custom of taking off criminals by a cup of poison. Socrates is well known to have been sentenced by the Areopagus to drink a cup of the juice of hemlock, which occasioned his death. See Clarke’s note on “Heb 2:9”, and see also Bishop Lowth’s note on Isaiah 51:21.

Verse 17. Awake, awake — God having awoke and arisen for the comfort of his people, here calls on them to awake, as afterward, Isaiah 52:1. This is a call to awake, not so much out of the sleep of sin though that also was necessary, in order to their being ready for deliverance, as out of the stupor of despondency and despair. Hebrew, yrrw[th, rouse up thyself; come out of that forlorn and disconsolate condition in which thou hast so long been. When the Jews were in captivity they were so overwhelmed with the sense of their troubles that they had no heart left to mind any thing that tended to their comfort or relief; and therefore when the deliverance came, they are said (Psalm 126:1) to be like them that dream. The address may be applied to the Jerusalem, or Jewish Church, which was in the apostles’ time, which is said to be in bondage with her children, (Galatians 4:25,) and to have been under the power of a spirit of slumber, Romans 11:8. They are called to awake and mind the things that belonged to their everlasting peace, and then the cup of trembling should be taken out of their hands, peace should be spoken to them, and they should triumph over Satan, who had blinded their eyes, and brought stupor insensibly upon them. Stand up — Upon thy feet, O thou who hast been thrown to the ground. Who hast drunk, &c., the cup of his fury — Who hast been sorely afflicted; the dregs of the cup of trembling — Which strikes him that drinks it with a deadly horror; and wrung them out — Drunk every drop of it.

17. Awake, awake — Earnest address to Jerusalem under a new image, that of a man reeling as an inebriate. The city now is deeply stupified from drinking of the wrath of God, a retribution due to all nations who defy and abandon Jehovah. Stand up — Her punishment is just, but on repentance she may be restored. The vision of Zion just given is in strange contrast. She is now arrayed in robes of peace, and desires reinstatement in her old home. The cup of wrath is a common figure. Psalm 75:9; Jeremiah 25:15, 17, 28; Ezekiel 23:31. The word dregs is now generally held to mean cup or bowl. Trembling — Rather, reeling, as through intoxication. Wrung… out — Better, sucked out — to the last drop.

V. 18. None to guide-When thou wast drunk with this cup, and not able to go.

Verses 18-20. There is none to guide her, &c. — When thou wast drunk with this cup, and couldest not direct or support thy steps, neither thy princes, nor prophets, nor priests, were able or willing to lead or uphold thee. These two things are come upon thee — Those here following, which, although they be expressed in four words, yet may be fitly reduced to two things, namely, desolation by famine, and destruction by the sword. Who shall be sorry for thee — Who is there left to take pity on thee, since thy children are all in as miserable a condition as thyself? See verses 18 and

20. By whom shall I comfort thee — What human means of comfort is there left for thee?

Thy sons have fainted — They are so far from being able to comfort thee, as was said verse 18, that they themselves faint away for want of comfort, and through famine. They lie at the head of all the streets — Dead by famine, or the sword of the enemy; as a wild bull in a net — Those of them who are not slain are struggling for life. They are full of the fury of the Lord — “The bold image of the cup of God’s wrath,” says Bishop Lowth, “often employed by the sacred writers, is nowhere handled with greater force and sublimity than in this passage. Jerusalem is represented in person, as staggering under the effects of it, destitute of that assistance which she might expect from her children, not one of them being able to support or lead her. They, abject and amazed, lie at the head of every street, overwhelmed with the greatness of their distress; like the oryx entangled in a net, in vain struggling to rend it and extricate himself. This is poetry of the first order, sublimity of the highest proof.”

18-20. There is none to guide her — There is none like Messiah to guide and lead. The sons of Jerusalem — namely, the priests and prophets — have lost character, hence ability spiritually to guide. Two things, or two classes of evils, have happened to her: destruction (waste) and desolation — famine and the sword. The state suffers the first, the people the second. Where are the pitying ones to give thee aid? Or, by whom shall I, Messiah, render thee aid? See Lamentations 2:13. The twentieth verse is a little difficult of interpretation. This whole passage is in the tone of sore lamentation. The twentieth verse, especially, dramatically exhibits people after nightfall flung out of the city (Babylon, we will suppose) for safety. But the gates become shut, and they are caught just as the hunter captures wild antelopes (such is the meaning) in a net which he fixes in the field, and into which he drives his prey. All this is the judgment of God upon Jerusalem.

V. 19. These things-Those which follow, which tho’ expressed in four words, may fitly be reduced to two things, the desolation or devastation of the land, and the destruction of the people by famine and sword. So famine and sword are not named as new evils, but only as the particular ways of bringing the destruction. By whom-I cannot find any man who is able to comfort and relieve thee.

Verse 19. These two things—desolation, and destruction, and the famine, and the sword] That is, desolation by famine, and destruction by the sword, taking the terms alternately: of which form of construction see other examples. Deuteronomy S. Pœsi, Heb. Præl. xix., and Prelim. Dissert. p. xxx. The Chaldee paraphrast, not rightly understanding this, has had recourse to the following expedient: “Two afflictions are come upon thee, and when four shall come upon thee, depredation, and destruction, and the famine, and the sword— “ Five MSS. הרעב haraab, without the conjunction w vau; and so the Septuagint and Syriac.

By whom shall I comfort thee— “Who shall comfort thee”] A MS., the Septuagint, Syriac, Chaldee, and Vulgate have it in the third person, Ëmjny yenachamech, which is evidently right.

Verses 18-20. There is none to guide her, &c. — When thou wast drunk with this cup, and couldest not direct or support thy steps, neither thy princes, nor prophets, nor priests, were able or willing to lead or uphold thee. These two things are come upon thee — Those here following, which, although they be expressed in four words, yet may be fitly reduced to two things, namely, desolation by famine, and destruction by the sword. Who shall be sorry for thee — Who is there left to take pity on thee, since thy children are all in as miserable a condition as thyself? See verses 18 and

20. By whom shall I comfort thee — What human means of comfort is there left for thee?

Thy sons have fainted — They are so far from being able to comfort thee, as was said verse 18, that they themselves faint away for want of comfort, and through famine. They lie at the head of all the streets — Dead by famine, or the sword of the enemy; as a wild bull in a net — Those of them who are not slain are struggling for life. They are full of the fury of the Lord — “The bold image of the cup of God’s wrath,” says Bishop Lowth, “often employed by the sacred writers, is nowhere handled with greater force and sublimity than in this passage. Jerusalem is represented in person, as staggering under the effects of it, destitute of that assistance which she might expect from her children, not one of them being able to support or lead her. They, abject and amazed, lie at the head of every street, overwhelmed with the greatness of their distress; like the oryx entangled in a net, in vain struggling to rend it and extricate himself. This is poetry of the first order, sublimity of the highest proof.”

18-20. There is none to guide her — There is none like Messiah to guide and lead. The sons of Jerusalem — namely, the priests and prophets — have lost character, hence ability spiritually to guide. Two things, or two classes of evils, have happened to her: destruction (waste) and desolation — famine and the sword. The state suffers the first, the people the second. Where are the pitying ones to give thee aid? Or, by whom shall I, Messiah, render thee aid? See Lamentations 2:13. The twentieth verse is a little difficult of interpretation. This whole passage is in the tone of sore lamentation. The twentieth verse, especially, dramatically exhibits people after nightfall flung out of the city (Babylon, we will suppose) for safety. But the gates become shut, and they are caught just as the hunter captures wild antelopes (such is the meaning) in a net which he fixes in the field, and into which he drives his prey. All this is the judgment of God upon Jerusalem.

V. 20. Fainted-They are so far from being able to comfort thee, that they themselves faint away. They lie-Dead by famine or the sword. As a bull-Those of them who are not slain are struggling for life.

Verse 20. As a wild bull in a net: they are full, &c.— “Like the oryx taken in the toils; drenched to the full”] “Perhaps מלאים מכמרה michmerah meleim.” SECKER. The demonstrative h he, prefixed to מלאים meleim, full, seems improper in this place.

Verses 18-20. There is none to guide her, &c. — When thou wast drunk with this cup, and couldest not direct or support thy steps, neither thy princes, nor prophets, nor priests, were able or willing to lead or uphold thee. These two things are come upon thee — Those here following, which, although they be expressed in four words, yet may be fitly reduced to two things, namely, desolation by famine, and destruction by the sword. Who shall be sorry for thee — Who is there left to take pity on thee, since thy children are all in as miserable a condition as thyself? See verses 18 and

20. By whom shall I comfort thee — What human means of comfort is there left for thee?

Thy sons have fainted — They are so far from being able to comfort thee, as was said verse 18, that they themselves faint away for want of comfort, and through famine. They lie at the head of all the streets — Dead by famine, or the sword of the enemy; as a wild bull in a net — Those of them who are not slain are struggling for life. They are full of the fury of the Lord — “The bold image of the cup of God’s wrath,” says Bishop Lowth, “often employed by the sacred writers, is nowhere handled with greater force and sublimity than in this passage. Jerusalem is represented in person, as staggering under the effects of it, destitute of that assistance which she might expect from her children, not one of them being able to support or lead her. They, abject and amazed, lie at the head of every street, overwhelmed with the greatness of their distress; like the oryx entangled in a net, in vain struggling to rend it and extricate himself. This is poetry of the first order, sublimity of the highest proof.”

Ver. 20. As a wild bull in a net, they are full of the fury of the Lord. There is no better figure than an infuriated bull, to describe a wicked army to whom no quarter will be given. They have often cut their way through the mass of their fellow soldiers, as when the trumpets of Gideon were sounding behind the Midianites. But he who rests in Zion shall not make haste. Isaiah 28:16.

18-20. There is none to guide her — There is none like Messiah to guide and lead. The sons of Jerusalem — namely, the priests and prophets — have lost character, hence ability spiritually to guide. Two things, or two classes of evils, have happened to her: destruction (waste) and desolation — famine and the sword. The state suffers the first, the people the second. Where are the pitying ones to give thee aid? Or, by whom shall I, Messiah, render thee aid? See Lamentations 2:13. The twentieth verse is a little difficult of interpretation. This whole passage is in the tone of sore lamentation. The twentieth verse, especially, dramatically exhibits people after nightfall flung out of the city (Babylon, we will suppose) for safety. But the gates become shut, and they are caught just as the hunter captures wild antelopes (such is the meaning) in a net which he fixes in the field, and into which he drives his prey. All this is the judgment of God upon Jerusalem.

V. 21. Not with wine-But with the cup of God’s fury.

Verse 21. Drunken, but not with wine] Æschylus has the same expression:—

Aoinoiv emmaneiv qumwmasi,

Eumen. 863.

Intoxicated with passion, not with wine.

Schultens thinks that this circumlocution, as he calls it, gradum adfert incomparabiliter majorem; and that it means, not simply without wine, but much more than with wine. Gram. Heb. p. 182.

The bold image of the cup of God’s wrath, often employed by the sacred writers, (see Clarke’s note on “Isaiah 1:22”,) is nowhere handled with greater force and sublimity than in this passage of Isaiah, Isaiah 51:17-23. Jerusalem is represented in person as staggering under the effects of it, destitute of that assistance which she might expect from her children; not one of them being able to support or to lead her. They, abject and amazed, lie at the head of every street, overwhelmed with the greatness of their distress; like the oryx entangled in a net, in vain struggling to rend it, and extricate himself. This is poetry of the first order, sublimity of the highest character.

Plato had an idea something like this: “Suppose,” says he, “God had given to men a medicating potion inducing fear, so that the more any one should drink of it, so much the more miserable he should find himself at every draught, and become fearful of every thing both present and future; and at last, though the most courageous of men, should be totally possessed by fear: and afterwards, having slept off the effects of it, should become himself again.” Deuteronomy Leg. i., near the end. He pursues at large this hypothesis, applying it to his own purpose, which has no relation to the present subject. Homer places two vessels at the disposal of Jupiter, one of good, the other of evil. He gives to some a potion mixed of both; to others from the evil vessel only: these are completely miserable. Iliad xxiv. 527-533.

Doioi gar te piqoi katakeiatai en diov oudei

Dwrwn, oia didwsi, kakwn, eterov de eawn,

~W men kammixav dwh zeuv terpikeraunov,

Allote men te kakw oge kuretai, allote d~ esqlw,

~W de ke twn lugrwn, lwbhton eqhke.

Kai e kakh boubrwstiv epi cqona dian elaunei,

Foita d~ oute qeoisi qeoisi tetimenov, outi brotoisin.

“Two urns by Jove’s high throne have ever stood,

The source of evil one, and one of good;

From thence the cup of mortal man he fills,

Blessings to these, to those distributes ills;

To most he mingles both: the wretch decreed

To taste the bad unmixed, is cursed indeed:

Pursued by wrongs, by meagre famine driven,

He wanders outcast both of earth and heaven.”

POPE.

Verses 21-23. Hear, thou drunken, but not with wine — But with the cup of God’s fury, mentioned verse 17. Thus saith the Lord — That is, Jehovah; he that is able to help thee, and hath wherewithal to relieve thee; thy Lord — That hath an incontestable right to thee, and will not alienate it; thy God — In covenant with thee, and that hath undertaken to make thee happy; that pleadeth the cause of his people — As their patron and protector, who, though he hath been angry with, and hath chastised thee, is now reconciled to thee, and will maintain thy cause against all thine enemies. I have taken out of thy hand the cup of trembling — The bitter, intoxicating cup of my wrath; thou shalt no more drink it again — No more lie under such judgments after thy prosperity in the latter days, Isaiah 52:1. But I will put it into the hand of them that afflict thee — Compare Isaiah 49:26; Jeremiah 25:29; Revelation 18:6. Which have said to thy soul, Bow down, &c. — Lie down upon the ground, that we may trample upon thee. “A very strong and most expressive description of the insolent pride of eastern conquerors, which, though it may seem greatly exaggerated, yet hardly exceeds the strict truth. See Joshua 10:24; Judges 1:7. The Emperor Valerianus, being, through treachery, taken prisoner by Sapor, king of Persia, was treated by him as the basest and most abject slave: for the Persian monarch commanded the unhappy Roman to bow himself down, and offer his back, on which he set his foot, in order to mount his chariot or horse, whenever he had occasion.” — Bishop Lowth.

21-23. Hear now this — It is the same speaker still, but the address turns from the picture of suffering to that of hope and promise. Drunken, but not with wine — Because she has drunken of the full cup of wrath she is now to hear what Jehovah in mercy purposes to do. God takes from her hand the goblet of reeling, the cup of suffering with which she has been drunken, and of this she is to drink no more. The oppressors of Jerusalem are now to have their turn at the cup. Jerusalem has had her deserts. Her subjects have long been captives under tyranny, both at home as vassals, and abroad in bitter exile. The time now is come for a change; she is to be delivered, and her tormentors to be punished.

V. 22. That pleadeth-Who, tho’ he has fought against thee, is now reconciled to thee, and will maintain thy cause against all thine adversaries.

Verses 21-23. Hear, thou drunken, but not with wine — But with the cup of God’s fury, mentioned verse 17. Thus saith the Lord — That is, Jehovah; he that is able to help thee, and hath wherewithal to relieve thee; thy Lord — That hath an incontestable right to thee, and will not alienate it; thy God — In covenant with thee, and that hath undertaken to make thee happy; that pleadeth the cause of his people — As their patron and protector, who, though he hath been angry with, and hath chastised thee, is now reconciled to thee, and will maintain thy cause against all thine enemies. I have taken out of thy hand the cup of trembling — The bitter, intoxicating cup of my wrath; thou shalt no more drink it again — No more lie under such judgments after thy prosperity in the latter days, Isaiah 52:1. But I will put it into the hand of them that afflict thee — Compare Isaiah 49:26; Jeremiah 25:29; Revelation 18:6. Which have said to thy soul, Bow down, &c. — Lie down upon the ground, that we may trample upon thee. “A very strong and most expressive description of the insolent pride of eastern conquerors, which, though it may seem greatly exaggerated, yet hardly exceeds the strict truth. See Joshua 10:24; Judges 1:7. The Emperor Valerianus, being, through treachery, taken prisoner by Sapor, king of Persia, was treated by him as the basest and most abject slave: for the Persian monarch commanded the unhappy Roman to bow himself down, and offer his back, on which he set his foot, in order to mount his chariot or horse, whenever he had occasion.” — Bishop Lowth.

21-23. Hear now this — It is the same speaker still, but the address turns from the picture of suffering to that of hope and promise. Drunken, but not with wine — Because she has drunken of the full cup of wrath she is now to hear what Jehovah in mercy purposes to do. God takes from her hand the goblet of reeling, the cup of suffering with which she has been drunken, and of this she is to drink no more. The oppressors of Jerusalem are now to have their turn at the cup. Jerusalem has had her deserts. Her subjects have long been captives under tyranny, both at home as vassals, and abroad in bitter exile. The time now is come for a change; she is to be delivered, and her tormentors to be punished.

V. 23. Go over-That we may trample upon thee.

Verse 23. Them that afflict thee— “Them who oppress thee”] The Septuagint, Chaldee, Syriac, and Vulgate appear to have read Ëynwm monayich, as in Isaiah 40:26.”—SECKER.

Which have said to thy soul, Bow down— “Who say to thee, Bow down thy body”] A very strong and most expressive description of the insolent pride of eastern conquerors; which, though it may seem greatly exaggerated, yet hardly exceeds the strict truth. An example has already been given of it in the note, see Clarke “Isaiah 49:23”. I will here add one or two more. “Joshua called for all the men of Israel; and said unto the captains of the men of war that went with him, Come near, put your feet upon the necks of these kings,” Joshua 10:24. “Adonibezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: As I have done, so hath God requited me,” Judges 1:7. The Emperor Valerianus, being through treachery taken prisoner by Sapor king of Persia, was treated by him as the basest and most abject slave: for the Persian monarch commanded the unhappy Roman to bow himself down, and offer him his back, on which he set his foot, in order to mount his chariot or horse whenever he had occasion.— LACTANTIUS, Deuteronomy Mort. Persec. cap. v. AUREL. VICTOR. Epitome, cap. xxxii.—L.

ISAIAH

Verses 21-23. Hear, thou drunken, but not with wine — But with the cup of God’s fury, mentioned verse 17. Thus saith the Lord — That is, Jehovah; he that is able to help thee, and hath wherewithal to relieve thee; thy Lord — That hath an incontestable right to thee, and will not alienate it; thy God — In covenant with thee, and that hath undertaken to make thee happy; that pleadeth the cause of his people — As their patron and protector, who, though he hath been angry with, and hath chastised thee, is now reconciled to thee, and will maintain thy cause against all thine enemies. I have taken out of thy hand the cup of trembling — The bitter, intoxicating cup of my wrath; thou shalt no more drink it again — No more lie under such judgments after thy prosperity in the latter days, Isaiah 52:1. But I will put it into the hand of them that afflict thee — Compare Isaiah 49:26; Jeremiah 25:29; Revelation 18:6. Which have said to thy soul, Bow down, &c. — Lie down upon the ground, that we may trample upon thee. “A very strong and most expressive description of the insolent pride of eastern conquerors, which, though it may seem greatly exaggerated, yet hardly exceeds the strict truth. See Joshua 10:24; Judges 1:7. The Emperor Valerianus, being, through treachery, taken prisoner by Sapor, king of Persia, was treated by him as the basest and most abject slave: for the Persian monarch commanded the unhappy Roman to bow himself down, and offer his back, on which he set his foot, in order to mount his chariot or horse, whenever he had occasion.” — Bishop Lowth.

23. Bow down, that we may go over — This refers to ancient captives, and in some cases subjects, lying closely packed face downward, and the conquering foe or tyrant monarch riding with a cavalcade of horses, treading on legs, backs, shoulders, and heads, as over a bridge, to denote absolute humiliation. See Alexander and Barnes on this verse. Here a figure of that practice is doubtless employed, but the actual thing ofttimes occurred anciently, and sometimes occurs in oriental life at the present day.