Isaiah · Chapter 55

V. 1. Thirsteth-For the grace of God and the blessings of the gospel. This thirst implies a vehement, and active, and restless desire after it. No money-Those who are most worthless and wicked, if they do but thirst may be welcome. Buy-Procure or receive that which is freely offered. Wine and milk-All gospel-blessings; in particular, that peace and joy in the Holy Ghost, which are better than wine, and that love of God which nourishes the soul, as milk does the body.

Verse 1. Ho, every one that thirsteth] “Water,” says Kimchi, “is a metaphor for the law and wisdom: as the world cannot subsist without water, so it is impossible that it can subsist without wisdom. The law is also compared to wine and milk: to wine because wine rejoiceth the heart, as it is written: ‘The statutes of the Lord are right, rejoicing the heart,’ Psalm 19:8. It is compared also to milk, because milk is the subsistence of the child; so are the words of the law the nourishment of his soul who walks in the Divine teaching, and grows up under it.” Come, buy wine and milk] In ancient times our forefathers used what is now called the old third person singular, ending in eth, for the imperative mood. We have a fine example of His in the first verses of this chapter. I shall present them as they stand in my old MS. Bible:—Alle gee thirstinge cummeth to wateris: and gee that han not sylver, goth forth and bieth, and etith. Cummeth, bieth without silver, and without eny chaungyng, wyn and mylc. Heerith gee, heering me and etith gode thinge, and deliten schal in fattnesse your soule. Bowith in your eie and cummeth to mee, heerith and liven schal your soule. And I shall smyten with gou, everlastynge covenant, the faithful mercies of David.

Verse 1. Ho, every one — Not only Jews, but Gentiles; that thirsteth — For the grace of God, and the blessings of the gospel; that desires them sincerely and earnestly, is active and diligent in the pursuit of them, and cannot be satisfied without enjoying them; come ye to the waters — Where you may drink and be refreshed: come and partake of the graces and comforts of God’s Spirit, frequently compared to water in the Scriptures, and here designed by the other metaphorical expressions which occur in the next clause. And he that hath no money — Even those who are most poor in the world, and those who are most worthless and wicked, if they do but thirst, shall be welcome. Come ye, buy and eat — That is, come and receive that which is freely offered to you, and which you shall as freely partake of, and enjoy as your own, as if you had bought and paid the full price for it. Buy wine and milk — Here put for all sorts of provisions, which are also to be understood of spiritual and gospel blessings, as is evident from the following words: as if he had said, These blessings shall not only refresh you, as water refreshes the thirsty, but they shall cheer you like wine, and nourish you like milk.

1. Ho — A word summoning quick attention; a word of sad association and of eager joy: for the summoner is in evident sympathy with long-unquenched thirst in the crowds around. So feels God’s minister who anxiously preaches the everlasting good news. Waters — This is a subjectively dear word in itself. We scarcely think of it as a thing by itself, but as relieving ourselves when suffering extreme thirst. So is the Gospel to a long-unrelieved penitent soul. Observe three points: 1) It denotes moral forgiveness, and as its consequent, peace of mind; 2) It implies superlative richness by connexion with the terms milk and wine; 3) And its main point is, its freeness and inexhaustible abundance.

V. 2. Money-All your time, and strength, and cost. Not bread-For those things which can never nourish or satisfy you, such as worldly goods, or pleasures. Eat ye-That which is truly and solidly, and everlastingly good. In fatness-In this pleasant food of gospel-enjoyments.

Verse 2. Wherefore do ye spend] Why should ye be so zealously attached to a doctrine from which your souls derive neither comfort nor nourishment?

Verses 2, 3. Wherefore do ye spend money — All your time, and strength, and cost; for that which is not bread — For those things which can never nourish or satisfy you, such as worldly goods or pleasures. Hearken diligently unto me — Unto my doctrine and counsel; and eat ye that which is good — And not such things as, though they be called and seem to be good, yet really are evil and most pernicious to men. And let your soul delight itself, &c. — In this pleasant food of gospel enjoyments. Hear, and your soul shall live — Hearken attentively and obediently to my counsels, and your immortal souls shall not only be saved from perishing eternally, but shall be eternally blessed and happy. And I will make an everlasting covenant with you — That everlasting covenant of grace and peace which I made with Abraham and his seed. The sure mercies of David — Even that covenant which was made first with Abraham, and then with David, concerning those glorious and sure blessings which I have promised to my people; one, and the chief, of which was the giving Christ to die for their sins. David here seems to be put for Christ the son of David.

2. Wherefore do ye spend money — There is remonstrance here against earthliness: making much of that which is of the least importance. Which is not bread — Food to spirit, soul, and body. Delight… in fatness — The Jewish idea of spiritual dainties. Psalm 36:8; 63:5.

V. 3. An everlasting covenant-That everlasting covenant of grace and peace which I made with Abraham, and his seed. Of David-Even that covenant which was made first with Abraham, and then with David, concerning those glorious and sure blessings which God hath promised to his people, one and the chief of which was giving Christ to die for their sins. David here seems to be put for the son of David.

Verse 3. I will make an everlasting covenant] Heb. µlw[ ברית לכם htrka echrethah lachem berith olam, “I will cut the old or everlasting covenant sacrifice with you.” That covenant sacrifice which was pointed out of old from the very beginning; and which is to last to the consummation of ages; viz., the Lamb of God that was slain from the foundation of the world.

The sure mercies of David] That is, says Kimchi, “The MESSIAH,” called here David; as it is written, “David my servant shall be a prince over you.”

Verses 2, 3. Wherefore do ye spend money — All your time, and strength, and cost; for that which is not bread — For those things which can never nourish or satisfy you, such as worldly goods or pleasures. Hearken diligently unto me — Unto my doctrine and counsel; and eat ye that which is good — And not such things as, though they be called and seem to be good, yet really are evil and most pernicious to men. And let your soul delight itself, &c. — In this pleasant food of gospel enjoyments. Hear, and your soul shall live — Hearken attentively and obediently to my counsels, and your immortal souls shall not only be saved from perishing eternally, but shall be eternally blessed and happy. And I will make an everlasting covenant with you — That everlasting covenant of grace and peace which I made with Abraham and his seed. The sure mercies of David — Even that covenant which was made first with Abraham, and then with David, concerning those glorious and sure blessings which I have promised to my people; one, and the chief, of which was the giving Christ to die for their sins. David here seems to be put for Christ the son of David.

3. This invitation is followed by a yearning call upon every one to be a partaker in the whole mass of gospel blessings embraced in the covenant made with David; a covenant made first with Abraham, and renewed with David; a covenant promise of Christ in all his humiliations, and ending with a crowned Christ, a kingly Messiah, exulting in royal victories, and a redeemed, completely redeemed, Church.

V. 4. Behold-I have appointed, and will in due time actually give. Him-The David last mentioned, even Christ. A witness-To declare the will of God concerning the duty and salvation of men, to bear witness to truth, to confirm God’s promises, and, among others, those which respect the calling of the Gentiles: to be a witness of both parties of that covenant made between God and men. The people-To all people.

Verses 4, 5. Behold, I have given him — I have already appointed, and will, in due time, actually give the David last mentioned, even Christ, for a witness — To declare the will of God concerning the duty and salvation of men; to bear witness to the truth, John 18:37; to confirm God’s promises, and, among others, those which respect the calling of the Gentiles; to be a witness of both parts of that covenant made between God and men; to the people — Not only to my people of Israel, but to all people, Gentiles no less than Jews, as is evident from the following verse, from Isaiah 49:6, and divers other places; a leader and commander to the people — A sovereign prince, to give them laws and exact their obedience, and in case thereof to give them protection and rewards. Behold thou — O Messiah, of whom he spake verse 4, and to whom he now suddenly turns his speech; shalt call — Namely, to thyself, and to the knowledge of thy truth, and thereby unto an acquaintance and fellowship with God; a nation that thou knowest not — Or, rather, didst not know, namely, with that special knowledge which implies approbation. And nations that knew not thee — That had but little knowledge of the living and true God, and no knowledge of the Messiah; shall run unto thee — Upon thy call, shall readily and speedily come to thee, to receive instructions from thee, and to follow thee whithersoever thou shalt lead them; because of the Lord thy God — Because the Lord shall, by many evident and unquestionable tokens, manifest himself to be thy God, and thee to be his Son and faithful servant. And for the Holy One of Israel — Because the God of Israel, the only true God, will highly honour thee by his singular presence with thee; by his almighty power accompanying thy word, and making it effectual for the conversion of an innumerable company, both of Jews and Gentiles; and by confirming thy word with illustrious signs and miracles, and particularly by thy resurrection and glorious ascension. These, and other similar considerations, were the arguments which convinced the Gentiles that Christ was the true Messiah, and that the religion which he taught was the true religion.

4. Behold — God continues calling attention to the functions of the great Messiah. He desires the people — all people — to grasp the full idea of Messiah. I have given him — David, Messiah — type and antitype; David in supreme royalty, king over all foes and friends; Christ in ascended majesty, but dispensing to weak and strong, low and high, the rich blessings in full scope and adaptation which in his redemptive work he has secured for all who will take of them. He is a witness to the people — Better, a monitor, instructor, in all stages; then a leader, commander, and lawgiver; originating laws and institutions for his “people.” As to the idea of “people,” be it ever kept in mind that no race distinctions are allowed; Jew or Gentile is embraced. This is the era of the Gospel, not wholly of schoolmaster training for the Gospel. 5. Thou — Thou Messiah, or Son of David; the idea of kingly glory in the typical David not being yet dropped. Shalt call — Or, invite and bring together. A nation that thou knowest not — That is, the Gentile world, whom he had not hitherto distinguished by covenants of blessing — the Davidic nation being still uppermost in thought. Nations that knew not thee shall run unto thee — Become one with the covenant people; run eagerly, on knowing of thee more particularly; as indeed, in early gospel preaching, they did so run. Because of the Lord thy God — And all this, because agreeing to the spirit of his everlasting covenant. Psalm 2; Acts 3:13.

V. 5. Thou-Thou, O Messiah. Call-To the knowledge of thyself. Knewest not-With that special knowledge which implies approbation. Because-Because the Lord shall by many tokens, manifest himself to be thy God, and thee to be his son and faithful servant. Glorify thee-By confirming thy word with illustrious signs and miracles, and particularly by thy resurrection, and glorious ascension.

Verses 4, 5. Behold, I have given him — I have already appointed, and will, in due time, actually give the David last mentioned, even Christ, for a witness — To declare the will of God concerning the duty and salvation of men; to bear witness to the truth, John 18:37; to confirm God’s promises, and, among others, those which respect the calling of the Gentiles; to be a witness of both parts of that covenant made between God and men; to the people — Not only to my people of Israel, but to all people, Gentiles no less than Jews, as is evident from the following verse, from Isaiah 49:6, and divers other places; a leader and commander to the people — A sovereign prince, to give them laws and exact their obedience, and in case thereof to give them protection and rewards. Behold thou — O Messiah, of whom he spake verse 4, and to whom he now suddenly turns his speech; shalt call — Namely, to thyself, and to the knowledge of thy truth, and thereby unto an acquaintance and fellowship with God; a nation that thou knowest not — Or, rather, didst not know, namely, with that special knowledge which implies approbation. And nations that knew not thee — That had but little knowledge of the living and true God, and no knowledge of the Messiah; shall run unto thee — Upon thy call, shall readily and speedily come to thee, to receive instructions from thee, and to follow thee whithersoever thou shalt lead them; because of the Lord thy God — Because the Lord shall, by many evident and unquestionable tokens, manifest himself to be thy God, and thee to be his Son and faithful servant. And for the Holy One of Israel — Because the God of Israel, the only true God, will highly honour thee by his singular presence with thee; by his almighty power accompanying thy word, and making it effectual for the conversion of an innumerable company, both of Jews and Gentiles; and by confirming thy word with illustrious signs and miracles, and particularly by thy resurrection and glorious ascension. These, and other similar considerations, were the arguments which convinced the Gentiles that Christ was the true Messiah, and that the religion which he taught was the true religion.

V. 6. Seek-Labour to get the knowledge of God’s will, and to obtain his grace and favour. While-In this day of grace, while he offers mercy and reconciliation. Near-Ready and desirous to receive you to mercy.

Verse 6. Seek ye the Lord while he may be found] Rab. David Kimchi gives the true sense of this passage: “Seek ye the Lord, because he may be found: call upon him, because he is near. Repent before ye die, for after death there is no conversion of the soul.”

Verses 6, 7. Seek ye the Lord, &c. — Having discoursed of the office and work of Christ, and showed that he should call people and nations to himself and to God, the prophet now endeavours to persuade the people to hearken to his call, and to seek the Lord; that is, to labour to get the knowledge of God’s will, and to obtain his grace and favour, neither of which could be obtained save in and through Christ. And this exhortation is general, like that verse 1, intended for all nations, both Jews and Gentiles, implying that both of them had lost the favour and knowledge of God, and were gone astray from him. While he may be found — In this day of grace, while he offers mercy and reconciliation, which he will not always do: see Proverbs 1:24, &c.; Luke 19:44; 2 Corinthians 6:2. Call upon him while he is near — Near to you by his gracious presence and his offers in his ordinances, and ready and desirous to receive you to mercy upon the following conditions. Let the wicked — Any wicked man, either Jew or Gentile; forsake his way — His evil or wicked way; his sinful course or manner of life; called his way, as being natural, customary, and dear to him, and in opposition to God’s good way. Let him cease to do evil, Isaiah 1:16. Observe well, reader, men’s seeking God in the use of outward means, and even the calling upon him in prayer, will do them no lasting good, unless this be attended with the reformation of their lives; and the unrighteous man his thoughts — The sinful desires, intentions, and purposes of his mind. Thus he strikes at the root of all sinful actions, and shows that the heart must be changed as well as the outward conduct. And let him return unto the Lord — As he departed from God by sin, so let him return to him by sincere repentance and faith, productive of new obedience. By this he signifies, that a mere abstinence from wicked courses is not sufficient, without the exercise of the contrary graces and virtues. And to our God — To the God of Israel, who is, and has shown himself to be, a most merciful and gracious God; for he will abundantly pardon — He uses so many words and arguments to encourage and lead them to repentance, because the persons here principally addressed had been guilty of idolatry, apostacy, and many other acts of gross wickedness, which he knew, when they came to themselves, and to have a serious sense of their sins, and of the just and holy nature and law of God, would be an insupportable burden to their awakened consciences, and would make them ready to conclude that God would not pardon such horrible delinquencies; in consequence of which they would rather be driven from God, than induced to draw near to him.

6-9. Seek ye the Lord — Now. This time of spiritual restoration, when God is more manifestly near than usual, is the best time, because a crisis time. Let the wicked forsake his… thoughts — Man’s thoughts differ from God’s in regard to his own character. He does not see himself a sinner as God does. Repentance is, therefore, an immediate duty. Other reasons are given in verses 8, 9.

V. 7. Return-By sincere repentance, and faith.

Verses 6, 7. Seek ye the Lord, &c. — Having discoursed of the office and work of Christ, and showed that he should call people and nations to himself and to God, the prophet now endeavours to persuade the people to hearken to his call, and to seek the Lord; that is, to labour to get the knowledge of God’s will, and to obtain his grace and favour, neither of which could be obtained save in and through Christ. And this exhortation is general, like that verse 1, intended for all nations, both Jews and Gentiles, implying that both of them had lost the favour and knowledge of God, and were gone astray from him. While he may be found — In this day of grace, while he offers mercy and reconciliation, which he will not always do: see Proverbs 1:24, &c.; Luke 19:44; 2 Corinthians 6:2. Call upon him while he is near — Near to you by his gracious presence and his offers in his ordinances, and ready and desirous to receive you to mercy upon the following conditions. Let the wicked — Any wicked man, either Jew or Gentile; forsake his way — His evil or wicked way; his sinful course or manner of life; called his way, as being natural, customary, and dear to him, and in opposition to God’s good way. Let him cease to do evil, Isaiah 1:16. Observe well, reader, men’s seeking God in the use of outward means, and even the calling upon him in prayer, will do them no lasting good, unless this be attended with the reformation of their lives; and the unrighteous man his thoughts — The sinful desires, intentions, and purposes of his mind. Thus he strikes at the root of all sinful actions, and shows that the heart must be changed as well as the outward conduct. And let him return unto the Lord — As he departed from God by sin, so let him return to him by sincere repentance and faith, productive of new obedience. By this he signifies, that a mere abstinence from wicked courses is not sufficient, without the exercise of the contrary graces and virtues. And to our God — To the God of Israel, who is, and has shown himself to be, a most merciful and gracious God; for he will abundantly pardon — He uses so many words and arguments to encourage and lead them to repentance, because the persons here principally addressed had been guilty of idolatry, apostacy, and many other acts of gross wickedness, which he knew, when they came to themselves, and to have a serious sense of their sins, and of the just and holy nature and law of God, would be an insupportable burden to their awakened consciences, and would make them ready to conclude that God would not pardon such horrible delinquencies; in consequence of which they would rather be driven from God, than induced to draw near to him.

6-9. Seek ye the Lord — Now. This time of spiritual restoration, when God is more manifestly near than usual, is the best time, because a crisis time. Let the wicked forsake his… thoughts — Man’s thoughts differ from God’s in regard to his own character. He does not see himself a sinner as God does. Repentance is, therefore, an immediate duty. Other reasons are given in verses 8, 9.

V. 8. For-If any man injure you, especially if he do it greatly and frequently, you are slow and backward to forgive him. But I am ready to forgive all penitents, how many, and great, and numberless soever their sins be.

Verse 8. For my thoughts are not your thoughts, &c. — My disposition and way differ vastly from yours. If any man injure you, especially if he do it greatly and frequently, you are slow and backward to forgive him. But I am ready to forgive all true penitents, how many, and great, and numberless soever their sins be; and my promises of mercy and pardon shall be infallibly made good to them: and therefore you need not fear to come to me, or question but you shall find mercy and acceptance with me.

6-9. Seek ye the Lord — Now. This time of spiritual restoration, when God is more manifestly near than usual, is the best time, because a crisis time. Let the wicked forsake his… thoughts — Man’s thoughts differ from God’s in regard to his own character. He does not see himself a sinner as God does. Repentance is, therefore, an immediate duty. Other reasons are given in verses 8, 9.

Verse 9. For as the heavens are higher] I am persuaded that k caph, the particle of comparison, is lost in this place, from the likeness of the particle yk ki, immediately preceding it. So Houbigant and Secker. And their remark is confirmed by all the ancient Versions, which express it; and by the following passage of Psalm 103:11, which is almost the same:— xrah l[ שמים כגבה yk

haarets al shamayim chigboah ki

wyary l[ wdsj rbg

yereaiv al chasdo gabar

“For as the heavens are high above the earth,

So high is his goodness over them that fear him.”

Where, by the nature of the sentence, the verb in the second line ought to be the same with that in the first; hbg gabah, not rbg gabar: so Archbishop Secker conjectured; referring however to Psalm 117:2.

6-9. Seek ye the Lord — Now. This time of spiritual restoration, when God is more manifestly near than usual, is the best time, because a crisis time. Let the wicked forsake his… thoughts — Man’s thoughts differ from God’s in regard to his own character. He does not see himself a sinner as God does. Repentance is, therefore, an immediate duty. Other reasons are given in verses 8, 9.

V. 10. The snow-Which in its season contributes to the fruitfulness of the earth. Returneth not-Without effect. And bread-That it may bring forth store of bread-corn, both for mens present supplies, and for seed for the next year.

Verses 10, 11. For as the rain cometh down — To water and refresh the earth, and render it fruitful; and the snow from heaven — Which, in its season, contributes to the fertility of the earth, as well as the rain; and returneth not thither — Namely, without effect, or immediately: it is not drawn up again as soon as it comes down, but abides for a convenient time upon the earth, until it do that work for which it is sent. That it may give seed and bread, &c. — That it may bring forth store of bread-corn, both for men’s present supplies, and for seed for the next year. So shall my word be — My promises concerning the pardon of the greatest sinners, and the redemption and salvation of mankind. It shall not return unto me void — Without success. It is an allusion to an ambassador who returns without despatching the business for which he was sent. It shall accomplish that which I please — It shall have the desired effect; and it shall prosper, &c. — It shall certainly be fulfilled in the manner before expressed.

10, 11. As the rain… the snow — By quick association of ideas, the mention of the heavens, in verse 9, suggests the comparison here made. “Rain and snow” fall “from heaven” to water the earth, and so prepare it for its annual growths to feed the bodies of men and beasts. Just so, God’s word falls from his mouth as fertilizing, to produce fruits of righteousness among the millions of Israel and of outlying peoples; and it shall not be void. For every word that proceedeth out of the mouth of God is bread. Deuteronomy 8:3.

V. 11. My word-My promises, concerning the pardon of the greatest sinners. Void-Without success.

Verses 10, 11. For as the rain cometh down — To water and refresh the earth, and render it fruitful; and the snow from heaven — Which, in its season, contributes to the fertility of the earth, as well as the rain; and returneth not thither — Namely, without effect, or immediately: it is not drawn up again as soon as it comes down, but abides for a convenient time upon the earth, until it do that work for which it is sent. That it may give seed and bread, &c. — That it may bring forth store of bread-corn, both for men’s present supplies, and for seed for the next year. So shall my word be — My promises concerning the pardon of the greatest sinners, and the redemption and salvation of mankind. It shall not return unto me void — Without success. It is an allusion to an ambassador who returns without despatching the business for which he was sent. It shall accomplish that which I please — It shall have the desired effect; and it shall prosper, &c. — It shall certainly be fulfilled in the manner before expressed.

10, 11. As the rain… the snow — By quick association of ideas, the mention of the heavens, in verse 9, suggests the comparison here made. “Rain and snow” fall “from heaven” to water the earth, and so prepare it for its annual growths to feed the bodies of men and beasts. Just so, God’s word falls from his mouth as fertilizing, to produce fruits of righteousness among the millions of Israel and of outlying peoples; and it shall not be void. For every word that proceedeth out of the mouth of God is bread. Deuteronomy 8:3.

V. 12. Therefore-Ye shall be released from your bondage. Peace-Safely and triumphantly. Clap-There shall be a general rejoicing, so that even the senseless creatures shall seem to rejoice with you.

Verse 12. The mountains and the hills] These are highly poetical images to express a happy state attended with joy and exultation. Ipsi lætitia voces ad sidera jactant

Intonsi montes: ipsæ jam carmina rupes,

Ipsa sonant arbusta.

VIRG. Ecl. v. 61.

“The mountain tops unshorn, the rocks rejoice; The lowly shrubs partake of human voice.” DRYDEN.

Verses 12, 13 For, or therefore: you shall go out with joy — Ye shall be released from your bondage, because God hath promised, and will effect it. He alludes to their going out of Egypt, or to their release from Babylon, which deliverances were emblematical of the redemption of mankind, by Christ, from the power of sin and Satan. And be led forth — Or led onward, as Bishop Lowth renders ˆwlbwt, be conducted by the gracious and powerful presence of God, as the Israelites were in the wilderness; in peace — Safely and triumphantly, without fear of being retaken and brought back into slavery by your enemies. The mountains and the hills shall break forth, &c. — There shall be a great and general rejoicing at your deliverance. For “these are highly poetical images, to express a happy state, attended with joy and exultation.” Instead of the thorn shall come up the fir-tree — “These likewise are general poetical images, expressing a great and happy change for the better: the wilderness turned into a paradise, Lebanon into Carmel; the desert of the Gentiles watered with the heavenly snow and rain, which fail not to have their due effect, and becoming fruitful in piety and righteousness: or, as the Chaldee gives the moral sense of the emblem, ‘instead of the wicked shall arise the just, and instead of sinners, such as fear to sin.’” — Bishop Lowth. In other words, The church shall be delivered from pernicious men and things, and replenished with sincere and serious believers, and with all sorts of divine graces and blessings. And it shall be to the Lord for a name — This wonderful change shall bring much honour to that God by whom it is wrought. For an everlasting sign — For a monument, or evident and glorious token of God’s infinite power, faithfulness, and love to his people, unto all succeeding generations; that shall not be cut off — Which shall never be abolished, but shall always live and flourish in the minds and mouths of men.

Verse 12. The mountains and the hills shall break forth before you into singing. Virgil has the like ideas. Eclogue 5:62.

Ipsi lætitia voces ad sidera jactant

Intonsi montes; ipsæ jam carmina rupes,

Ipsa sonant arbusta.

That is, the unshorn mountains, elated with joy, raise their voices to the stars; yea, the rocks and groves resound with songs. The poets, as well as the prophets, sung the glory of the latter day.

12, 13. The comparison just drawn (verses 10, 11) is truly beautiful, but its chief point is the energy with which the divine word is realized. (Delitzsch.) On receiving the word, or Gospel, ye are as those gladdened by a joyful deliverance. Ye shall go out with joy — Possibly the allusion here is to the exodus from Egypt, or more directly from Babylon, though neither can be the primary thought of the passage. The words are used as simply illustrative of the people of God emancipated from under old Mosaic tutelage into gospel privileges under the Messiah, or Christ. They go forth, bounding with “joy,” for conquest of the whole world to Christ; and all nature — all mountains, and hills, and trees — take on the happy complexion of the buoyant spirit of the Church. The result shall be the world’s renewal. The regenerating effects of the Gospel shall operate on the masses of mankind. Evil shall be eradicated; a blessed civilization shall be built up: for these are what the prophet means in his favourite figure of exchange from the noxious and the forbidding to the beautiful and the useful in the world’s physical aspect. See chap. 35, ff.; 41:18, ff.; 44:23; 49:13; 52:9. See also the Hebrew of the word thorn, xwx[n, na’tsuts, only once before used, (in Isaiah 7:19,) and therefore a genuine Isaiahic word.

V. 13. Instead-Whereas your land was filled with thorns and briars, as was foretold, they shall be rooted out, and it shall be planted with fir-trees and myrtle-trees, and such other trees, as are useful either for fruit or for delight. The church shall be delivered from pernicious things, and replenished with all divine graces and blessings. It-This wonderful change shall bring much honour to God. A sign-For a monument, of God’s infinite power, and faithfulness, and love to his people to all succeeding generations.

Verse 13. Instead of the thorn— “Instead of the thorny bushes”] These likewise (see note on the preceding verse, and on Isaiah 54:11) are general poetical images, expressing a great and happy change for the better. The wilderness turned into a paradise, Lebanon into Carmel: the desert of the Gentiles watered with the heavenly snow and rain, which fail not to have their due effect, and becoming fruitful in piety and righteousness: or, as the Chaldee gives the moral sense of the emblem, “instead of the wicked shall arise the just; and instead of sinners, such as fear to sin.” (compare Isaiah 35:1, 2; 41:19.

And instead of] The conjunction w vau is added, tjtw vetachath, in forty-five MSS. of Kennicott’s several of Deuteronomy Rossi’s, and five editions; and it is acknowledged by all the ancient Versions. The Masoretes therefore might have safely received it into the text, and not have referred us for it to the margin. But this is no uncommon case with them. Even in our own Version the best reading is very often found in the margin. ISAIAH

Verses 12, 13 For, or therefore: you shall go out with joy — Ye shall be released from your bondage, because God hath promised, and will effect it. He alludes to their going out of Egypt, or to their release from Babylon, which deliverances were emblematical of the redemption of mankind, by Christ, from the power of sin and Satan. And be led forth — Or led onward, as Bishop Lowth renders ˆwlbwt, be conducted by the gracious and powerful presence of God, as the Israelites were in the wilderness; in peace — Safely and triumphantly, without fear of being retaken and brought back into slavery by your enemies. The mountains and the hills shall break forth, &c. — There shall be a great and general rejoicing at your deliverance. For “these are highly poetical images, to express a happy state, attended with joy and exultation.” Instead of the thorn shall come up the fir-tree — “These likewise are general poetical images, expressing a great and happy change for the better: the wilderness turned into a paradise, Lebanon into Carmel; the desert of the Gentiles watered with the heavenly snow and rain, which fail not to have their due effect, and becoming fruitful in piety and righteousness: or, as the Chaldee gives the moral sense of the emblem, ‘instead of the wicked shall arise the just, and instead of sinners, such as fear to sin.’” — Bishop Lowth. In other words, The church shall be delivered from pernicious men and things, and replenished with sincere and serious believers, and with all sorts of divine graces and blessings. And it shall be to the Lord for a name — This wonderful change shall bring much honour to that God by whom it is wrought. For an everlasting sign — For a monument, or evident and glorious token of God’s infinite power, faithfulness, and love to his people, unto all succeeding generations; that shall not be cut off — Which shall never be abolished, but shall always live and flourish in the minds and mouths of men.

12, 13. The comparison just drawn (verses 10, 11) is truly beautiful, but its chief point is the energy with which the divine word is realized. (Delitzsch.) On receiving the word, or Gospel, ye are as those gladdened by a joyful deliverance. Ye shall go out with joy — Possibly the allusion here is to the exodus from Egypt, or more directly from Babylon, though neither can be the primary thought of the passage. The words are used as simply illustrative of the people of God emancipated from under old Mosaic tutelage into gospel privileges under the Messiah, or Christ. They go forth, bounding with “joy,” for conquest of the whole world to Christ; and all nature — all mountains, and hills, and trees — take on the happy complexion of the buoyant spirit of the Church. The result shall be the world’s renewal. The regenerating effects of the Gospel shall operate on the masses of mankind. Evil shall be eradicated; a blessed civilization shall be built up: for these are what the prophet means in his favourite figure of exchange from the noxious and the forbidding to the beautiful and the useful in the world’s physical aspect. See chap. 35, ff.; 41:18, ff.; 44:23; 49:13; 52:9. See also the Hebrew of the word thorn, xwx[n, na’tsuts, only once before used, (in Isaiah 7:19,) and therefore a genuine Isaiahic word.