Isaiah · Chapter 54

V. 1. Sing-The prophet having largely discoursed of the sufferings of Christ, and of the blessed fruits thereof, and here foreseeing that glorious state of the church, he breaks forth into this song of triumph. And as the foregoing chapter literally speaks of Christ, so doth this of the church of Christ. This church, consisting at first of the Jews, and afterwards of the Gentiles, had been barren, ‘till the coming of Christ. The desolate-The church of the Gentiles, which in the times of the Old Testament was desolate, does now bring forth to God a more numerous posterity than that of the Jews.

Verse 1. Sing, O barren, thou that didst not bear— “Shout for joy, O thou barren, that didst not bear”] The Church of God under the Old Testament, confined within the narrow bounds of the Jewish nation, and still more so in respect of the very small number of true believers, and which sometimes seemed to be deserted of God her husband, is the barren woman, that did not bear, and was desolate. She is exhorted to rejoice, and to express her joy in the strongest manner, on the reconciliation of her husband, (see Isaiah 54:6,) and on the accession of the Gentiles to her family. The converted Gentiles are all along considered by the prophet as a new accession of adopted children, admitted into the original Church of God, and united with it. See Isaiah 49:20, 21.

Verse 1. Sing, O barren — The prophet, having largely discoursed of the sufferings of Christ, and of the blessed fruits thereof, among which one particularly promised was, that he should have a numerous seed that should believe on him; and here, foreseeing the accomplishment of this glorious promise, he breaks forth into this song of triumph, addressing his speech to the church, or spouse of God, or Christ, as is manifest from the following words, and especially from verse 5, and from Galatians 4:27, where it is so expounded. Some, indeed, understand this chapter of the flourishing condition of the Jewish Church and state after their return from Babylon; but the magnificent promises here following do so vastly exceed their condition at that time, that it must necessarily be referred to the times of the gospel, in which all that is here said was, or will be, remarkably fulfilled. And therefore, as the foregoing chapter directly and literally speaks of Christ: so doth this of the church of Christ, or of the kingdom of the Messiah, of whom the ancient Hebrew doctors understood it. Now this church, consisting at first of the Jews, and afterward of the Gentiles, incorporated with them into the same body, he calls barren, because she had been so, comparatively speaking, before and until the coming of Christ; few sincere converts having been brought forth to God by her ministry, either of Jewish or Gentile race. For more are the children of the desolate, &c. — The Gentile world, or the church of the Gentiles, which in the times of the Old Testament was desolate, having neither husband nor children, doth now, under the gospel, bring forth unto God a far more numerous progeny than the church of the Jews, which had been married to God for many ages, until, by her apostacy from him, and from her Messiah, she provoked him to put her away.

Verse 1. Sing, oh barren, thou that didst not bear. This prophecy is a song of praise, exulting in the assurance that the gentile world should be converted to Christ. The prophet saw it as already done: he had no doubt on the subject. Christianity has contended single-handed with idolatry, on the great theatres of Greece and Rome, and put her to shame. It shall be the same, whenever truth shall fairly gain the ear of the yet rebellious gentiles.

The Jews, it is true, apply all these prophecies to the conversion of the gentiles to Judaism; and with these arguments they imposed on the christians in Galatia during Paul’s absence. Against whom he declares that Jerusalem below is in bondage with her children; but Jerusalem above is free, who is the mother of us all. Galatians 4:25, 26. Hebrews 13:22. By consequence, the Zion he addressed is the christian church, composed of Jews and gentiles; a city set on a hill, the light and glory of the world.

1. Sing, O barren, etc. — These words seem to be addressed to Jerusalem, the true metropolis of the renewed nation, the ancient seat of the Church of the Old Testament. She is compared to Abraham’s wife, Sarah, for her long-continued barrenness, and subsequent bearing of One through whom Abraham became the father of many nations. The true Israel, long deprived of genuine descendants, has now the ban of barrenness removed. Let her exult, sing in loudest strains, on occasion of the great joy which has come upon her. She has not, indeed, been entirely childless: but the time of her marvelous increase in this regard has now arrived.

V. 2. Enlarge-That it may be capable of the Gentiles, who shall flock to thee in great numbers. Strengthen-That they may be able to support that great weight which the tents thus enlarged, shall be upon them.

Verses 2, 3. Enlarge the place of thy tent — That it may be capable of receiving the Gentiles, who shall flock to thee in great numbers, and desire to associate themselves with thee. And let them — Those to whom that work belongs; stretch forth the curtains, &c. — The meaning is, the curtains must and shall be stretched out. Spare not — Fear not lest thou shouldest prepare more room than will be occupied; for very large accessions are to be expected. And strengthen thy stakes — That they may be able to support the great weight which the tent, thus enlarged, shall be upon them. For thou shalt break forth, &c. — Thou shalt bring forth a multitude of children; for the word xrp, here rendered break forth, is commonly used of any great and extraordinary propagation of living creatures, whether beasts or men; on the right hand and on the left — On every side, in all parts of the world. Or, thy children shall be so numerous that they can no longer be contained within narrow bounds. And thy seed — Thy spiritual seed, the members of the New Testament church, and especially the apostles and other ministers of Christ; shall inherit the Gentiles — Shall bring the Gentile world to the obedience of the faith; and make the desolate cities to be inhabited — Shall cause those cities and countries which, in a spiritual sense, were desolate, being destitute of all good, to be filled with members of the church.

2, 3. Enlarge… thy tent — It is now due that Zion be alert to extend her dwelling-place, her tabernacle area, in every direction. Spare not — Spare no pains, grudge no labour. Spread the canopy indefinitely; make the tent cords longer and tent pins stronger. On every hand larger space is requisite for the occupancy of her children, which are to so abound as to include populations far into Gentile lands. Inherit the Gentiles… desolate cities… inhabited — Cities far abroad, and long desolate, are to be filled with new people.

V. 3. For-Thou shalt bring forth a multitude of children; for this word is commonly used of any extraordinary propagation of living creatures. On the left-On every side, in all the parts of the world. Thy seed-Thy spiritual seed, the church of the New Testament, which is accounted Abraham’s seed, or children.

Verses 2, 3. Enlarge the place of thy tent — That it may be capable of receiving the Gentiles, who shall flock to thee in great numbers, and desire to associate themselves with thee. And let them — Those to whom that work belongs; stretch forth the curtains, &c. — The meaning is, the curtains must and shall be stretched out. Spare not — Fear not lest thou shouldest prepare more room than will be occupied; for very large accessions are to be expected. And strengthen thy stakes — That they may be able to support the great weight which the tent, thus enlarged, shall be upon them. For thou shalt break forth, &c. — Thou shalt bring forth a multitude of children; for the word xrp, here rendered break forth, is commonly used of any great and extraordinary propagation of living creatures, whether beasts or men; on the right hand and on the left — On every side, in all parts of the world. Or, thy children shall be so numerous that they can no longer be contained within narrow bounds. And thy seed — Thy spiritual seed, the members of the New Testament church, and especially the apostles and other ministers of Christ; shall inherit the Gentiles — Shall bring the Gentile world to the obedience of the faith; and make the desolate cities to be inhabited — Shall cause those cities and countries which, in a spiritual sense, were desolate, being destitute of all good, to be filled with members of the church.

Ver. 3. Thy seed shall inherit the gentiles. In the short space of two hundred and eighty six years after Christ, the emperor Constantine was converted, and the Roman world at large flocked into the christian church. Kings and queens, princes and rulers, became the parents and protectors of the saints. Oh how Caiaphas and the Jewish rulers would have looked with contempt on the poor apostles, had they thought even that they had the remotest hope of such a day of glory, and in so short a time.

2, 3. Enlarge… thy tent — It is now due that Zion be alert to extend her dwelling-place, her tabernacle area, in every direction. Spare not — Spare no pains, grudge no labour. Spread the canopy indefinitely; make the tent cords longer and tent pins stronger. On every hand larger space is requisite for the occupancy of her children, which are to so abound as to include populations far into Gentile lands. Inherit the Gentiles… desolate cities… inhabited — Cities far abroad, and long desolate, are to be filled with new people.

V. 4. Ashamed-For the barrenness and widowhood, which once was the matter of thy grief and shame. Forget-Thou shalt not be upbraided with thy former barrenness in thy youthful state.

Verse 4. For thou shalt forget the shame of thy youth] That is, “The bondage of Egypt: widowhood, the captivity of Babylon.”—Secker.

Verses 4, 5. Thou shalt not be ashamed — As formerly, of the straitness of thy borders, and the fewness of thy children. Thou shalt forget the reproach of thy youth — Thy barrenness in former times: so great shall be thy fertility and felicity, that it shall cause thee to forget thy former unfruitfulness and misery. And shalt not remember the reproach of thy widowhood — That time and state when thou wast like a widow, disconsolate and desolate, deprived or forsaken of her husband, and having few or no children. For thy Maker — He who made thee out of nothing, and therefore can fulfil all these promises, how improbable soever their fulfilment may appear; is thy husband — Will own thee for his spouse, and give thee proof of his conjugal affection. The Lord of hosts — Who hath the sovereign command of all men and creatures, and therefore can subdue the Gentiles to thee, and can make thee to increase and multiply in so prodigious a measure, even in thy old age, notwithstanding thy barrenness in the days of thy youth, of which he speaks in the foregoing verse. The God of the whole earth shall he be called — The God and Father of all nations. Whereas formerly he was called the God of Israel only, and the Gentiles had no special relation to him, the time is now coming when he shall be called the God of the Gentiles also, having admitted them into the same covenant relation to himself with the Jews, and the partition wall between Jews and Gentiles being broken down. See Zechariah 14:9; Romans 3:29; Ephesians 2:11-16.

Ver. 4. The shame of thy youth, when debased in Egypt, rebellious against the Lord, enslaved in the Babylonian captivity, and afflicted with the Roman dispersion.

4. Fear not… not be ashamed — Keywords to what follows. Childlessness was a reproach among orientals, and especially so among Jews. Thy youth — That is, in years when family barrenness came as a judgment. Widowhood — When sin caused thee to become bereft of Jehovah, thy proper husband. The figures here, of course, cover spiritual conditions. Defection from God is, plainly enough, the meaning. The times when this condition was very marked in Israel cover many periods during the monarchy. Backsliding from Jehovah was the rule among them; spiritual worship and fidelity the exception. The exile period alone was distinguished for the deepest and most radical reform.

V. 5. Thy maker-Will own thee for his spouse. The Lord-Who hath the sovereign command of all men and creatures, and therefore can subdue the Gentiles to thee, and can make thee to increase and multiply in so prodigious a measure, even in thine old age, notwithstanding thy barrenness in the days of thy youth, of which he speaks in the foregoing verse. The God-The God and father of all nations, whereas formerly he was called only the God of Israel.

Verses 4, 5. Thou shalt not be ashamed — As formerly, of the straitness of thy borders, and the fewness of thy children. Thou shalt forget the reproach of thy youth — Thy barrenness in former times: so great shall be thy fertility and felicity, that it shall cause thee to forget thy former unfruitfulness and misery. And shalt not remember the reproach of thy widowhood — That time and state when thou wast like a widow, disconsolate and desolate, deprived or forsaken of her husband, and having few or no children. For thy Maker — He who made thee out of nothing, and therefore can fulfil all these promises, how improbable soever their fulfilment may appear; is thy husband — Will own thee for his spouse, and give thee proof of his conjugal affection. The Lord of hosts — Who hath the sovereign command of all men and creatures, and therefore can subdue the Gentiles to thee, and can make thee to increase and multiply in so prodigious a measure, even in thy old age, notwithstanding thy barrenness in the days of thy youth, of which he speaks in the foregoing verse. The God of the whole earth shall he be called — The God and Father of all nations. Whereas formerly he was called the God of Israel only, and the Gentiles had no special relation to him, the time is now coming when he shall be called the God of the Gentiles also, having admitted them into the same covenant relation to himself with the Jews, and the partition wall between Jews and Gentiles being broken down. See Zechariah 14:9; Romans 3:29; Ephesians 2:11-16.

Ver. 5. Thy Maker is thy husband. On this text, St. Bernard says, Nemo commitit sponsam suam vicario, nemo enim ecclesiæ sponsus est. “No man commits his wife to a vicar, for no man is the husband of the church. It is enough for a pastor to be the friend of the Bridegroom, and to rejoice in the prosperity of the church.” The pope would not like this comment of one of his most honoured sons.

5. The Lord of hosts is his name — Jehovah is thy husband as well as thy Maker, thy Redeemer, and the Sovereign of the earth. Barrenness and widowhood — which mean dishonour for a languishing cause — are no more to be feared. Protection such as a husband with these august names shall give, saves utterly from all occasions of fear.

V. 6. Called thee-To return to him. As forsaken-When thou wast like a woman forsaken. And grieved-For the loss of her husband’s favour. Of youth-As affectionately as an husband recalls his wife which he married in his youth.

Verses 6-8. For the Lord hath called thee — To return and come again to him; as a woman forsaken — When thou wast like a woman forsaken by her husband, who had given her a bill of divorce; and grieved in spirit — For the loss of her husband’s favour and society, and for the reproach attending it; and a wife of youth — As affectionately as a husband recalleth his wife whom he married in her and his own youth, whom, though he might on some provocation put away, yet he soon repents of doing it, and his affection for her reviving, he invites her to return to him; when thou wast refused — Though for a time thou wast refused and rejected by him; saith thy God — Jehovah, who will again show himself to be thy God, and will renew his covenant with thee. For a small moment — For the space of some few years, as seventy years in Babylon, and some such intervals, which may well be called a small moment, in comparison of God’s everlasting kindness, mentioned in the next verse: have I forsaken thee — Withdrawn my favour and help from thee, and left thee in thine enemies’ hands. But with great mercies — Such as are very precious, and of long continuance; will I gather thee — From all the places where thou art dispersed, from all parts of the world. In a little wrath I hid my face from thee — I removed the means and pledges of my presence and kindness; but with everlasting kindness will I have mercy, &c. — With kindness to thee, and thy seed, through all succeeding generations, in time, and to all eternity.

6. The Lord hath called thee — The Lord hath taken thee back again to the relation of a beloved wife — the closest and dearest of all relations. The divorcement has to thee been very painful; made thee consciously forsaken, and conscious of no true spouse at hand as thy helper; but it has brought thee to the deepest penitence. And a wife of youth — Once rejoicing in early marriage, but soon fallen and therefore soon rejected; but on account of thy repentance, the Lord receives thee back again.

V. 7. For a moment-In comparison of God’s everlasting kindness. Gather thee-From all the places where thou art dispersed, from all parts of the world.

Verse 7. For a small moment— “In a little anger”] So the Chaldee and Syriac, either reading zgr regaz, for [gr rega; or understanding the latter word as meaning the same with the former, which they both make use of. See Psalm 30:5; 35:20, in the Septuagint, where they render [gr rega by orgh, anger.

Verses 6-8. For the Lord hath called thee — To return and come again to him; as a woman forsaken — When thou wast like a woman forsaken by her husband, who had given her a bill of divorce; and grieved in spirit — For the loss of her husband’s favour and society, and for the reproach attending it; and a wife of youth — As affectionately as a husband recalleth his wife whom he married in her and his own youth, whom, though he might on some provocation put away, yet he soon repents of doing it, and his affection for her reviving, he invites her to return to him; when thou wast refused — Though for a time thou wast refused and rejected by him; saith thy God — Jehovah, who will again show himself to be thy God, and will renew his covenant with thee. For a small moment — For the space of some few years, as seventy years in Babylon, and some such intervals, which may well be called a small moment, in comparison of God’s everlasting kindness, mentioned in the next verse: have I forsaken thee — Withdrawn my favour and help from thee, and left thee in thine enemies’ hands. But with great mercies — Such as are very precious, and of long continuance; will I gather thee — From all the places where thou art dispersed, from all parts of the world. In a little wrath I hid my face from thee — I removed the means and pledges of my presence and kindness; but with everlasting kindness will I have mercy, &c. — With kindness to thee, and thy seed, through all succeeding generations, in time, and to all eternity.

Ver. 7. For a small moment have I forsaken thee. It was only during the periods of oppression, and the darker ages of the church; and then in appearance more than in reality. The Lord awaited to see the good effects of correction, that his sun might shine again.

7, 8. For a small moment — These verses continue the same course of thought. See Isaiah 26:20, where the same words appear, and with same meaning. The period is short compared with the now unending reunion. Have I forsaken thee — Better, Did I forsake thee. For thy wicked deeds made it needful. But with great mercies — Now in this grand Messianic age; that is, the day of the everlasting Gospel. Will I gather thee — Will restore my people with fulness of love and blessing. In a little wrath — In an outbreak quick but brief. I hid my face — Temporarily. The wrath was overflowing, as many render it; exercised, perhaps, in the trial of captivity at Babylon; but it was of short duration; the Lord soon made his face to shine in approval on signs of utter abandonment of idol worship. In contrast with this moment, or little time, the divine kindness shall be everlasting. The divorcement forced upon Jehovah was brief; the reunion is to be perpetual.

V. 8. With everlasting kindness-With kindness to thee and thy seed through all succeeding generations.

Verse 8. I hid my face from thee for a moment] The word [gr rega is omitted by the Septuagint, Syriac, and two MSS. of Kennicott’s, and two of Deuteronomy Rossi’s. It seems to embarrass rather than to help the sentence. Forte reponi debet pro ãxv shetseph, quod potest a ãxq ketseph errore scribæ originem duxisse. “Perhaps it ought to be substituted for ãxv shetseph, an error probably made by some scribe from its similarity to ãxq ketseph.”—Secker.

Thy Redeemer] Ëlag goalech: but for this word three of Deuteronomy Rossi’s MSS. have Ëmjrm merachamech, thy commiserator.

Verses 6-8. For the Lord hath called thee — To return and come again to him; as a woman forsaken — When thou wast like a woman forsaken by her husband, who had given her a bill of divorce; and grieved in spirit — For the loss of her husband’s favour and society, and for the reproach attending it; and a wife of youth — As affectionately as a husband recalleth his wife whom he married in her and his own youth, whom, though he might on some provocation put away, yet he soon repents of doing it, and his affection for her reviving, he invites her to return to him; when thou wast refused — Though for a time thou wast refused and rejected by him; saith thy God — Jehovah, who will again show himself to be thy God, and will renew his covenant with thee. For a small moment — For the space of some few years, as seventy years in Babylon, and some such intervals, which may well be called a small moment, in comparison of God’s everlasting kindness, mentioned in the next verse: have I forsaken thee — Withdrawn my favour and help from thee, and left thee in thine enemies’ hands. But with great mercies — Such as are very precious, and of long continuance; will I gather thee — From all the places where thou art dispersed, from all parts of the world. In a little wrath I hid my face from thee — I removed the means and pledges of my presence and kindness; but with everlasting kindness will I have mercy, &c. — With kindness to thee, and thy seed, through all succeeding generations, in time, and to all eternity.

7, 8. For a small moment — These verses continue the same course of thought. See Isaiah 26:20, where the same words appear, and with same meaning. The period is short compared with the now unending reunion. Have I forsaken thee — Better, Did I forsake thee. For thy wicked deeds made it needful. But with great mercies — Now in this grand Messianic age; that is, the day of the everlasting Gospel. Will I gather thee — Will restore my people with fulness of love and blessing. In a little wrath — In an outbreak quick but brief. I hid my face — Temporarily. The wrath was overflowing, as many render it; exercised, perhaps, in the trial of captivity at Babylon; but it was of short duration; the Lord soon made his face to shine in approval on signs of utter abandonment of idol worship. In contrast with this moment, or little time, the divine kindness shall be everlasting. The divorcement forced upon Jehovah was brief; the reunion is to be perpetual.

V. 9. This-This covenant of grace and peace made with thee shall be as certain and perpetual as that which I made with Noah, that there should never be another flood to drown the world. Wrath-So as to forsake thee utterly.

Verse 9. For this is as the waters of Noah unto me— “The same will I do now, as in the days of Noah”] ymyk kimey, in one word, in a MS., and some editions; and so the Syriac, Chaldee, Vulgate, Symmachus, Theodotion, Abarbanel, Sal. ben Melec, and Kimchi acknowledge that their copies vary in this place.

It is certain that these two words ym yk ki mey, were written formerly as one. Taken as two ym yk ki mey, they signify for as the waters—when as one, ymyk kimey, they signify as the days. This latter reading is found in about four of Kennicott’s and Deuteronomy Rossi’s MSS. In one of my own it appears to have been intended as one word: but he who added the points, which are by a much later hand than the MS. itself, has pointed the letters so as to make the two words which are commonly found in the text. For the waters, Symmachus, Theodotion, the Syriac, Vulgate, and Arabic have days. The former seems to make the best sense; and the ancient Versions, except the Septuagint, support it.

Verses 9, 10. For this is as the waters of Noah — This covenant of grace and peace made with thee shall be as certain and perpetual as that which I made with Noah, that there should never be another flood of waters to drown the world. So have I sworn that I would not be wroth with thee — Namely, so as I have been, or so as to forsake thee utterly. For the mountains shall depart, &c. — The mountains and hills shall sooner depart from their places than my kindness shall depart from thee. Nay, the time will come when all the mountains shall depart, and all the hills be removed, and even the whole earth, and all the works that are therein, shall be burned up, but then the covenant of peace between God and his church shall continue in the everlasting happiness of all the true and spiritual members of it. God will not cast off the Christian Church, as he cast off the Church of the Jews; the new covenant being established upon better and surer promises than the old; see Hebrews 8:6, 7. Saith the Lord that hath mercy on thee — Who acts thus toward thee, not for thy merits, but through his own grace and mercy.

Ver. 9. The waters of Noah should no more go over the earth. We are now advancing far into the fifth thousand years since the deluge, and no periodical destruction of the earth has taken place; the rejectors of revelation are therefore embarrassed with the fidelity of God’s oath to that patriarch, while the saints rejoice that the Lord is indeed faithful to his word, giving us summer and winter, seedtime and harvest.

9, 10. As the waters of Noah unto me — And such perpetuity is as certain as the divine oath can make it; as certain as that the earth shall no more be deluged; the rainbow sign in the heavens being an eternal pledge thereto. Genesis 8:21, 22. This is here alluded to, not only because the oath and promise had been made, but because it also had been kept. Not be wroth, etc. — Because the everlasting Messianic covenant, made between Jehovah and his Church, secures that; though the Church may often be persecuted and disciplined, it shall never be swept away. Other things, as mountains and hills, shall be removed, but God’s kindness and covenant of peace — never. We are ever to keep in mind that the Church is the renovated spiritual Jerusalem. That shall stand, though of the walls of the literal city “there shall not be left one stone upon another.” Matthew 24:2.

V. 10. The mountains-Shall sooner depart from their places than any kindness shall depart from thee. The covenant-That covenant whereby I have made peace and friendship with thee, and have promised to thee all manner of happiness. God will not cast off his Christian church, as he cast off the church of the Jews, the New covenant is established upon better and surer promises than the Old. The Lord-Who doth this not for thine own merits, but merely for his own grace and mercy.

Verses 9, 10. For this is as the waters of Noah — This covenant of grace and peace made with thee shall be as certain and perpetual as that which I made with Noah, that there should never be another flood of waters to drown the world. So have I sworn that I would not be wroth with thee — Namely, so as I have been, or so as to forsake thee utterly. For the mountains shall depart, &c. — The mountains and hills shall sooner depart from their places than my kindness shall depart from thee. Nay, the time will come when all the mountains shall depart, and all the hills be removed, and even the whole earth, and all the works that are therein, shall be burned up, but then the covenant of peace between God and his church shall continue in the everlasting happiness of all the true and spiritual members of it. God will not cast off the Christian Church, as he cast off the Church of the Jews; the new covenant being established upon better and surer promises than the old; see Hebrews 8:6, 7. Saith the Lord that hath mercy on thee — Who acts thus toward thee, not for thy merits, but through his own grace and mercy.

Ver. 10. The mountains shall depart. Babylonian and Roman tyranny shall be brought down, for the Lord will shake and remove all opposing powers, and establish his covenant of peace, as nations do after long wars. Then the sun of Zion shall set no more. Ezekiel 34:25. 37:26. Language cannot be more strong, that God will never leave nor forsake his people.

9, 10. As the waters of Noah unto me — And such perpetuity is as certain as the divine oath can make it; as certain as that the earth shall no more be deluged; the rainbow sign in the heavens being an eternal pledge thereto. Genesis 8:21, 22. This is here alluded to, not only because the oath and promise had been made, but because it also had been kept. Not be wroth, etc. — Because the everlasting Messianic covenant, made between Jehovah and his Church, secures that; though the Church may often be persecuted and disciplined, it shall never be swept away. Other things, as mountains and hills, shall be removed, but God’s kindness and covenant of peace — never. We are ever to keep in mind that the Church is the renovated spiritual Jerusalem. That shall stand, though of the walls of the literal city “there shall not be left one stone upon another.” Matthew 24:2.

V. 11. O thou-Who hast been, in a most afflicted and comfortless condition. With sapphires-I will make thee exceeding beautiful and glorious, by a plentiful effusion of excellent gifts, and graces.

Verse 11. Behold, I will lay thy stones— “Behold, I lay thy stones”] These seem to be general images to express beauty, magnificence, purity, strength, and solidity, agreeably to the ideas of the eastern nations; and to have never been intended to be strictly scrutinized, or minutely and particularly explained, as if they had each of them some precise, moral, or spiritual meaning. Tobit, in his prophecy of the final restoration of Israel, describes the New Jerusalem in the same oriental manner: “For Jerusalem shall be built up with sapphires, and emeralds, and precious stones; thy walls, and towers, and battlements, with pure gold. And the streets of Jerusalem shall be paved with beryl, and carbuncle, and stones of ophir.” Tob. 13:16, 17. Compare also Revelation 21:18-21.

Verses 11, 12. O thou afflicted, &c. — O thou, my church, which hast been in a most afflicted and comfortless condition; behold, I will lay thy stones with fair colours, &c. — I will make thee exceedingly beautiful and pure, stable and glorious. For, as Bishop Lowth justly observes, “these seem to be general images to express beauty, magnificence, purity, strength, and solidity, agreeably to the ideas of the eastern nations; and to have never been intended to be strictly scrutinized, or minutely and particularly explained, as if they had each of them some precise moral or spiritual meaning. Tobit, in his prophecy of the final restoration of Israel, (Tob. 13:16, 17,) describes the New Jerusalem in the same oriental manner. ‘For Jerusalem shall be built up with sapphires, and emeralds, and precious stones; thy walls, and towers, and battlements, with pure gold; and the streets of Jerusalem shall be paved with beryl, and carbuncle, and stones of Ophir.’” It must be well observed, however, that it is not any external pomp or worldly glory that is intended to be set forth in these verses, as is evident from many parts of Scripture, which assure us that Christ’s kingdom is of another nature, and that the outward condition of God’s church is, and, for the most part, will be, mean and afflicted in this world: but it is of a spiritual beauty and glory that these things are spoken, consisting in a plentiful effusion of excellent gifts, graces, and comforts upon the church, which, however, will be followed with eternal glory in heaven. We have a similar description of the church’s glory Revelation 21:11, &c. I will make thy windows of agates — Hebrew, dkdk, “lapis pretiosus quasi scintillans dictus,” says Buxtorf; a precious stone, so called from its sparkling. One kind of these stones, according to Pliny, was transparent like glass. But some render the word crystal; and the LXX., and some others of the ancients, translate it jasper. The truth is, the proper signification of the Hebrew names of precious stones is not perfectly known to the Jews themselves. It may suffice us to know that this was some very clear, transparent, and probably sparkling precious stone. And all thy borders — The utmost parts or walls, of pleasant stones. The church is here evidently compared to a building, whose foundation, pavement, gates, and windows are all named.

11, 12. Hitherto the Church, or Zion, has been a lone female, afflicted, or insulted; tossed with tempest, unprotected, jostled about, furious storms driving in upon her; but now, instead of ruined walls and torn-up pavements, a blessed spiritual vision is the medium in which she is to be seen. The stones of Zion shall be laid in solid gems of variegated colours, and of a strength and quality most precious and most enduring. The Hebrew mind revelled in figures of this kind to exhibit the future Church in her splendour, permanence, and power. Both in the apocryphal book of Tobit, (chap. 13:16, 17,) and especially in Revelation 21:18-31, the whole resources of rhetoric in this line of figures, descriptive of the glories of Zion or the New Jerusalem, seem worked to exhaustion. Beauty, preciousness, solidity, are characteristics after which the whole heart and understanding are put upon the strain to describe. Thy windows — Here so called because light is transmitted through them. The lexicons give other definitions, such as battlements, pinnacles, and the like; implying, however, some relation to the sun, as if the material they were made of was transparent, and so admitted the light. Sapphires — Gems translucently blue, and in foundations beautifully offsetting the azure of the sky. Agates, the same as rubies; and carbuncles, the same as glittering gems.

V. 12. Agates-The proper signification of the Hebrew names of precious stones is unknown to the Jews themselves. It may suffice us to know that this was some very clear and transparent, and precious stone. Thy borders-The utmost parts or walls.

Verses 11, 12. O thou afflicted, &c. — O thou, my church, which hast been in a most afflicted and comfortless condition; behold, I will lay thy stones with fair colours, &c. — I will make thee exceedingly beautiful and pure, stable and glorious. For, as Bishop Lowth justly observes, “these seem to be general images to express beauty, magnificence, purity, strength, and solidity, agreeably to the ideas of the eastern nations; and to have never been intended to be strictly scrutinized, or minutely and particularly explained, as if they had each of them some precise moral or spiritual meaning. Tobit, in his prophecy of the final restoration of Israel, (Tob. 13:16, 17,) describes the New Jerusalem in the same oriental manner. ‘For Jerusalem shall be built up with sapphires, and emeralds, and precious stones; thy walls, and towers, and battlements, with pure gold; and the streets of Jerusalem shall be paved with beryl, and carbuncle, and stones of Ophir.’” It must be well observed, however, that it is not any external pomp or worldly glory that is intended to be set forth in these verses, as is evident from many parts of Scripture, which assure us that Christ’s kingdom is of another nature, and that the outward condition of God’s church is, and, for the most part, will be, mean and afflicted in this world: but it is of a spiritual beauty and glory that these things are spoken, consisting in a plentiful effusion of excellent gifts, graces, and comforts upon the church, which, however, will be followed with eternal glory in heaven. We have a similar description of the church’s glory Revelation 21:11, &c. I will make thy windows of agates — Hebrew, dkdk, “lapis pretiosus quasi scintillans dictus,” says Buxtorf; a precious stone, so called from its sparkling. One kind of these stones, according to Pliny, was transparent like glass. But some render the word crystal; and the LXX., and some others of the ancients, translate it jasper. The truth is, the proper signification of the Hebrew names of precious stones is not perfectly known to the Jews themselves. It may suffice us to know that this was some very clear, transparent, and probably sparkling precious stone. And all thy borders — The utmost parts or walls, of pleasant stones. The church is here evidently compared to a building, whose foundation, pavement, gates, and windows are all named.

11, 12. Hitherto the Church, or Zion, has been a lone female, afflicted, or insulted; tossed with tempest, unprotected, jostled about, furious storms driving in upon her; but now, instead of ruined walls and torn-up pavements, a blessed spiritual vision is the medium in which she is to be seen. The stones of Zion shall be laid in solid gems of variegated colours, and of a strength and quality most precious and most enduring. The Hebrew mind revelled in figures of this kind to exhibit the future Church in her splendour, permanence, and power. Both in the apocryphal book of Tobit, (chap. 13:16, 17,) and especially in Revelation 21:18-31, the whole resources of rhetoric in this line of figures, descriptive of the glories of Zion or the New Jerusalem, seem worked to exhaustion. Beauty, preciousness, solidity, are characteristics after which the whole heart and understanding are put upon the strain to describe. Thy windows — Here so called because light is transmitted through them. The lexicons give other definitions, such as battlements, pinnacles, and the like; implying, however, some relation to the sun, as if the material they were made of was transparent, and so admitted the light. Sapphires — Gems translucently blue, and in foundations beautifully offsetting the azure of the sky. Agates, the same as rubies; and carbuncles, the same as glittering gems.

V. 13. Taught-Not only outwardly by his word, but inwardly by his spirit. The peace-1. Inward peace arising from the clear discoveries of God’s love and reconciliation to us, and wrought by the spirit of adoption, which is more abundantly given to believers under the gospel, than under the law.

2. Outward peace, safety, and happiness.

Verses 13, 14. All thy children shall be taught of the Lord — The church’s children, being born of God, shall be taught of God, and that not only outwardly, by his word, but inwardly, by his Spirit. Our Lord, who quotes this passage, John 6:45, applies it to gospel grace, and represents it as having its accomplishment in all those that are brought savingly to believe in him. And great shall be the peace of thy children — 1st, Inward peace, arising from clear discoveries of God’s love, and his reconciliation to us, and wrought by the Spirit of adoption, which is more abundantly given to believers under the gospel than under the law. 2d, Outward peace, safety, and happiness, which is more fully promised in the following verses, and which God, when he sees fit, will confer upon his church. In righteousness shalt thou be established — This kingdom shall be set up and established, not by injustice, fraud, or tyranny, as other kingdoms frequently are, but upon a righteous foundation, and by the exercise of righteousness and holiness, which is the glory and felicity of any society. Thou shalt be far from oppression — Either by thine own governors, or by foreign powers. Those that have oppressed thee shall be removed; those that would oppress thee shall be restrained; and therefore thou shalt not fear — Thou shalt neither have any just cause of fear, nor be given up to the torment of fear without cause.

Ver. 13. All thy children shall be taught of the Lord. According as our Saviour cites the text, it contains a promise that the grace and truth of the gospel shall be opened to all the world; that the law shall be written on men’s hearts, they shall all be taught to do the will of God, and to love one another. Psalm 143:10. 1 Thessalonians 4:9.

13, 14. All thy children — Dwellers within the glorious city, or, in literal terms, all who are pure in heart and love the communion of Zion and of Zion’s Jehovah. Taught of the Lord — Informed and learned in the deep things of God. Jeremiah 31:34; Matthew 5:2-10. Peace — Isaiah 2:4; 9:6. In righteousness… established — In verses 13, 14, the plain doctrines taught are those connected with the mission of the Holy Spirit throughout the complete reign of Messiah. “Peace” is to be established on intrinsic “righteousness.” Assaults, therefore, shall be unavailing. No cause for fear.

V. 14. Established-Thine affairs shall be managed with righteousness, which is the glory of any society. Oppression-Either by thine own governors, or by foreign powers.

Verses 13, 14. All thy children shall be taught of the Lord — The church’s children, being born of God, shall be taught of God, and that not only outwardly, by his word, but inwardly, by his Spirit. Our Lord, who quotes this passage, John 6:45, applies it to gospel grace, and represents it as having its accomplishment in all those that are brought savingly to believe in him. And great shall be the peace of thy children — 1st, Inward peace, arising from clear discoveries of God’s love, and his reconciliation to us, and wrought by the Spirit of adoption, which is more abundantly given to believers under the gospel than under the law. 2d, Outward peace, safety, and happiness, which is more fully promised in the following verses, and which God, when he sees fit, will confer upon his church. In righteousness shalt thou be established — This kingdom shall be set up and established, not by injustice, fraud, or tyranny, as other kingdoms frequently are, but upon a righteous foundation, and by the exercise of righteousness and holiness, which is the glory and felicity of any society. Thou shalt be far from oppression — Either by thine own governors, or by foreign powers. Those that have oppressed thee shall be removed; those that would oppress thee shall be restrained; and therefore thou shalt not fear — Thou shalt neither have any just cause of fear, nor be given up to the torment of fear without cause.

13, 14. All thy children — Dwellers within the glorious city, or, in literal terms, all who are pure in heart and love the communion of Zion and of Zion’s Jehovah. Taught of the Lord — Informed and learned in the deep things of God. Jeremiah 31:34; Matthew 5:2-10. Peace — Isaiah 2:4; 9:6. In righteousness… established — In verses 13, 14, the plain doctrines taught are those connected with the mission of the Holy Spirit throughout the complete reign of Messiah. “Peace” is to be established on intrinsic “righteousness.” Assaults, therefore, shall be unavailing. No cause for fear.

V. 15. Behold-It is true some will combine and make an attempt against thee. But-Without any such commission from me, as Sennacherib and Nebuchadnezzar had.

Verse 15. Shall fall for thy sake— “Shall come over to thy side.”] For lwpy yippol, twenty-eight MSS. (eight ancient) have lpy yipal, in its more common form. For the meaning of the word in this place, see Jeremiah 37:13.

ISAIAH

Verses 15-17. Behold, they shall gather together — It is true, some will combine, and make an attempt against thee. But not by me — As they will do this without any such commission from me as Sennacherib and Nebuchadnezzar had, so they shall not have my help in it, without which all their endeavours will be in vain. Whosoever shall gather together — To fight against, or persecute thee; shall fall for thy sake — Through that respect and love which I bear to thee. Or, before thee, as the Hebrew may be rendered, so as thine eyes shall behold it.

Behold, I have created the smith, &c. — Both the smith that makes warlike instruments, and the soldier that uses them, are my creatures, and totally at my command, and therefore they cannot hurt you without my leave. I have created the waster, &c. — To destroy only whom and when I please. No weapon formed against thee shall prosper — As they cannot do any thing against thee without my leave, so I assure thee I will not suffer them really to injure thee; and every tongue, &c., shalt thou condemn — And I will deliver thee, not only from the fury of war, but also from the strife of tongues. This is the heritage of the servants of the Lord — This blessed condition is the portion allotted them by me. And their righteousness — The reward of their righteousness; is of me — I give it, and I will continue it to them.

15. They shall surely gather together — That is, enemies, or opposing companies. Compacts shall still be formed against Zion. But not by me — Not by my appointment. I may not hinder — I may permit for a time. Whosoever… against thee shall fall for thy sake — The scene presented seems to imply that Zion all along shall still have opposers. If God permits these oppositions, the spirit and power of his providence is, nevertheless, against them, and their opposition shall be ineffectual. Many opposers shall themselves fail and go to perdition, they having first fulfilled a permitted persecution to discipline Zion’s people, and thus strengthen their faith and fidelity. Others shall give up the strife and become friends of God: shall fall unto thee: a sense many of the later interpreters adopt. The Septuagint and Vulgate Versions, and some of the Targums, vary from this interpretation, but not seriously nor at all essentially. Since this day the Messianic period has advanced more than 2000 years further in history, and the interpretation has thus become general in its terms.

V. 16. The smith-Both the smith that makes warlike instruments, and the soldier that uses them, are my creatures, and totally at my command, and therefore they cannot hurt you without my leave. The waster-To destroy only whom and when I please.

Verses 15-17. Behold, they shall gather together — It is true, some will combine, and make an attempt against thee. But not by me — As they will do this without any such commission from me as Sennacherib and Nebuchadnezzar had, so they shall not have my help in it, without which all their endeavours will be in vain. Whosoever shall gather together — To fight against, or persecute thee; shall fall for thy sake — Through that respect and love which I bear to thee. Or, before thee, as the Hebrew may be rendered, so as thine eyes shall behold it.

Behold, I have created the smith, &c. — Both the smith that makes warlike instruments, and the soldier that uses them, are my creatures, and totally at my command, and therefore they cannot hurt you without my leave. I have created the waster, &c. — To destroy only whom and when I please. No weapon formed against thee shall prosper — As they cannot do any thing against thee without my leave, so I assure thee I will not suffer them really to injure thee; and every tongue, &c., shalt thou condemn — And I will deliver thee, not only from the fury of war, but also from the strife of tongues. This is the heritage of the servants of the Lord — This blessed condition is the portion allotted them by me. And their righteousness — The reward of their righteousness; is of me — I give it, and I will continue it to them.

16, 17. I have created the smith — Every instrument which is employed against God’s people, as well as its maker, is in God’s hands to overrule and to foreclose. I have created the waster to destroy — This means, that Zion’s welfare is wholly in God’s care, and every destroyer in war in the interest only of himself is equally and absolutely at God’s ultimate disposal. “The smith,” or armorer, who forges the weapon, and the warrior who wields it, are both as easily controlled as created. Man’s free act, when projected, is in divine, not in self-same human hands, to be used.

V. 17. Condemn-And I will deliver thee not only from the fury of war, but also from the strife of tongues. This-This blessed condition, is the portion allotted them by me. Righteousness-The reward of their righteousness. Of me-I give it, and I will continue it to them.

Verses 15-17. Behold, they shall gather together — It is true, some will combine, and make an attempt against thee. But not by me — As they will do this without any such commission from me as Sennacherib and Nebuchadnezzar had, so they shall not have my help in it, without which all their endeavours will be in vain. Whosoever shall gather together — To fight against, or persecute thee; shall fall for thy sake — Through that respect and love which I bear to thee. Or, before thee, as the Hebrew may be rendered, so as thine eyes shall behold it.

Behold, I have created the smith, &c. — Both the smith that makes warlike instruments, and the soldier that uses them, are my creatures, and totally at my command, and therefore they cannot hurt you without my leave. I have created the waster, &c. — To destroy only whom and when I please. No weapon formed against thee shall prosper — As they cannot do any thing against thee without my leave, so I assure thee I will not suffer them really to injure thee; and every tongue, &c., shalt thou condemn — And I will deliver thee, not only from the fury of war, but also from the strife of tongues. This is the heritage of the servants of the Lord — This blessed condition is the portion allotted them by me. And their righteousness — The reward of their righteousness; is of me — I give it, and I will continue it to them.

Ver. 17. No weapon of the secular arm shall prosper that is lifted up against thee; no tongue of infidelity shall utter vile speeches, unshamed and uncondemned. Thy righteousness or covenant blessings are all of me, saith the Lord. The French school thought to change the times; God sat in the heavens, and laughed them to scorn.

17. No weapon… against thee shall prosper — An address of encouragement to Zion. No tongue entering into contest with thee shall prevail. Opposition, physical, ethical, spiritual, shall be discomfited Such is the heritage of God’s people — namely, his infallible promise, and his power to maintain and completely fulfil it.