Isaiah · Chapter 59

Verses 1, 2. Behold, the Lord’s hand is not shortened — He is not grown weaker than informer times, but is as omnipotent as ever he was; neither his ear heavy — Or dull of hearing: he is not like your idol gods, that have hands and cannot help, and ears and cannot hear. But your iniquities have separated — Have been as a thick wall, between you and your God — And have set him at a distance from you, Proverbs 15:29. “The reason of the continuance of your calamities is not any want either of power in God to deliver you, or of goodness to hear your prayers: but your own iniquities make him a stranger to you, interrupt the correspondence that used to be between God and his people, and stop the course of his blessings.” — Lowth.

Verse 1. Behold, the Lord’s hand is not shortened, that it cannot save. The failure of your fast is not with the Lord; he sees, and he can hear. Neither is the fault in the promises announced by his prophets; for you have not obeyed their voice. Your hands are defiled with blood; the nation is loaded with all its sins, and all its unrelenting cruelty to the poor.

1, 2. Behold — An ellipsis, as if omitting a short parley. And the prophet impliedly answers with emphasis, “No! Far from it.” The Lord’s hand is not shortened… ear heavy — The shortening the hand is here a figure indicative of the loss of vital energy, as heaviness of the ear is of lessening in quickness of mental perception. Neither of these can apply to “the Lord,” who is the same “yesterday, to-day, and forever,” in the perfection of all his attributes. The fault, if any, must therefore be elsewhere. Your iniquities… your sins, have made it impossible for Jehovah to save you.

Verse 2. His face] For פנים panim, faces, I read panaiv, his face. So the Syriac, Septuagint, Alexandrian, Arabic, and Vulgate. ynp panai, MS. Forte legendum ynp panai, nam m mem, sequitur, et loquitur Deus; confer cap. lviii. 14. “We should perhaps read ynp panai; for m mem follows, and God is the speaker.”—SECKER. I rather think that the speech of God was closed with the last chapter, and that this chapter is delivered in the person of the prophet.—L.

Verses 1, 2. Behold, the Lord’s hand is not shortened — He is not grown weaker than informer times, but is as omnipotent as ever he was; neither his ear heavy — Or dull of hearing: he is not like your idol gods, that have hands and cannot help, and ears and cannot hear. But your iniquities have separated — Have been as a thick wall, between you and your God — And have set him at a distance from you, Proverbs 15:29. “The reason of the continuance of your calamities is not any want either of power in God to deliver you, or of goodness to hear your prayers: but your own iniquities make him a stranger to you, interrupt the correspondence that used to be between God and his people, and stop the course of his blessings.” — Lowth.

1, 2. Behold — An ellipsis, as if omitting a short parley. And the prophet impliedly answers with emphasis, “No! Far from it.” The Lord’s hand is not shortened… ear heavy — The shortening the hand is here a figure indicative of the loss of vital energy, as heaviness of the ear is of lessening in quickness of mental perception. Neither of these can apply to “the Lord,” who is the same “yesterday, to-day, and forever,” in the perfection of all his attributes. The fault, if any, must therefore be elsewhere. Your iniquities… your sins, have made it impossible for Jehovah to save you.

V. 3. Perverseness-Perverse words are such as are contrary to God’s word. Words every way contrary to God’s will.

Verse 3. Your tongue— “And your tongue”] An ancient MS., and the Septuagint and Vulgate, add the conjunction.

Verse 3. Your hands are defiled with blood — Here the prophet proceeds from a more general to a more particular charge against them. By blood, we are to understand, either murders and bloodshed, properly so called, or ways of injustice, extortion, oppression, and cruelties, whereby men are deprived of a livelihood: hence, hating our brother is called murder, 1 John 3:15, and the inhabitants of Jerusalem murderers, Isaiah 1:21. And your fingers with iniquity — This is added to aggravate their sin; as if he had said, Not only your hands, but your fingers are defiled, and not the least part of you is free from injustice. Your lips have spoken lies — Not only properly so called, but perjuries, slanders, and false accusations: you have not only offered violence to your neighbours by your hands, but circumvented them by your lips. Your tongue hath muttered perverseness — Perverse words, or such as were contrary to God’s word and will. When they could not, for shame, utter their malice against their neighbours aloud, nor dared to do it for fear of being convicted of falsehood, and put to confusion, they muttered it secretly.

Ver. 3. Your hands are defiled with blood. This expression is of great importance in determining the time of this prophecy. It was delivered unquestionably in the early part of Manasseh’s reign, when unoffending infants were sacrificed to Tophet and Moloch; and when much innocent blood was shed in Jerusalem by a factious administration of justice. Among the rest, Isaiah’s hallowed blood sprinkled the dust of his country.

3, 4. Hands… fingers… lips — The sins of Israel are sins of deed and word, by which accusation is to be found in every organ.

V. 4. None-None seek to redress these wrongs, and violences; they commit all rapines, and frauds with impunity. Bring forth-These two words of conceiving, and bringing forth, denote their whole contrivance, and perfecting their wickedness.

Verse 4. They conceive mischief, and bring forth iniquity.] There is a curious propriety in this mode of expression; a thought or purpose is compared to conception; a word or act, which is the consequence of it, to the birth of a child. From the third to the fifteenth verse inclusive may be considered a true statement of the then moral state of the Jewish people; and that they were, in the most proper sense of the word, guilty of the iniquities with which they are charged.

Verse 4. None calleth for justice — None seek to redress these wrongs and violences; they commit all rapines and frauds with impunity; they trust in vanity — In vain and empty words, void of all consistency; or, in vain things, such as their idols were, often called vanity and nothing, 1 Corinthians 8:4; or in their own power, craft, and policy, whereby, laying aside justice, they oppressed others. And speak lies — This may refer to the judges, lawyers, and false prophets, who told them they should not go into captivity; as if he had said, They speak that which they know to be false. They conceive mischief and bring forth, &c. — These two words, conceiving and bringing forth, denote the whole contriving and perfecting of their wickedness.

3, 4. Hands… fingers… lips — The sins of Israel are sins of deed and word, by which accusation is to be found in every organ.

V. 5. Cockatrice eggs-One kind put for any venomous creature, a proverbial speech signifying by these eggs mischievous designs, and by hatching them, their putting them in practice. Web-Another proverbial speech whereby is taught, both how by their plots they weave nets, lay snares industriously with great pains and artifice. And also how their designs will come to nothing, as the spider’s web is soon swept away.

Verses 5, 6. They hatch cockatrice’ eggs — They contrive and execute wicked purposes and practices, whereby sure and sudden destruction is brought upon themselves and others. Of the cockatrice, or basilisk, as it should rather be rendered, see on Isaiah 14:29. One kind is put for any venomous creature. The speech is proverbial, signifying, by these eggs, mischievous designs, and by hatching them their putting them in practice. And weave the spider’s web — Another proverbial speech, whereby is signified, both how by their plots they weaved nets, laid snares industriously with great pains and artifice, to entrap or entangle others; and also how their designs would come to nothing, as the spider’s web is soon swept away. He that eateth of their eggs — That converses and joins with them in their mischievous designs, and partakes of the fruits thereof; dieth — Is seduced into destructive errors and vices, or involved in ruin. And that which is crushed — In order that it may be eaten; breaketh out into a viper — A poisonous viper proceeds from it. The more any one partakes of their counsels, the more he is infected, such a deadly poison lies imbodied in them. Their webs shall not become garments — Though they are finely wrought, yet they are too thin and weak to be of any use; that is, their contrivances and deep designs shall not advantage them. Neither shall they cover themselves, &c. — Their works shall neither cover nor defend the actors. Their works are works of iniquity — Of injustice, whereby they grieve, vex, and injure their brethren. And the act of violence is in their hands — They exercise themselves in all acts of violence and oppression.

Ver. 5. They hatch cockatrice eggs. See Proverbs 23:32. These eggs and figures designate the fertile wickedness of the human heart, and that all its pleas for vice are futile and weak as the spider’s web.

5, 6. Cockatrice’s eggs — Hatched into basilisks, (see Isaiah 11:8;) a fabulous reptile — its gaze supposed to be fatal, its eggs, as food, certainly poisonous. The reference is to a popular, not a scientific, conception of a certain not well-known reptile, and is employed to characterize strongly the people’s evil works. So of the next figure. The spider’s web — An emblem of the people’s acts of enticing and ruining others. The further point of the figure is, that the “spider’s web” is too gauzy as a covering to conceal wicked plans against others. Flimsy sophistry cannot hide pretended righteousness.

V. 6. Webs-Their contrivances shall not be able to cover or defend them.

Verses 5, 6. They hatch cockatrice’ eggs — They contrive and execute wicked purposes and practices, whereby sure and sudden destruction is brought upon themselves and others. Of the cockatrice, or basilisk, as it should rather be rendered, see on Isaiah 14:29. One kind is put for any venomous creature. The speech is proverbial, signifying, by these eggs, mischievous designs, and by hatching them their putting them in practice. And weave the spider’s web — Another proverbial speech, whereby is signified, both how by their plots they weaved nets, laid snares industriously with great pains and artifice, to entrap or entangle others; and also how their designs would come to nothing, as the spider’s web is soon swept away. He that eateth of their eggs — That converses and joins with them in their mischievous designs, and partakes of the fruits thereof; dieth — Is seduced into destructive errors and vices, or involved in ruin. And that which is crushed — In order that it may be eaten; breaketh out into a viper — A poisonous viper proceeds from it. The more any one partakes of their counsels, the more he is infected, such a deadly poison lies imbodied in them. Their webs shall not become garments — Though they are finely wrought, yet they are too thin and weak to be of any use; that is, their contrivances and deep designs shall not advantage them. Neither shall they cover themselves, &c. — Their works shall neither cover nor defend the actors. Their works are works of iniquity — Of injustice, whereby they grieve, vex, and injure their brethren. And the act of violence is in their hands — They exercise themselves in all acts of violence and oppression.

5, 6. Cockatrice’s eggs — Hatched into basilisks, (see Isaiah 11:8;) a fabulous reptile — its gaze supposed to be fatal, its eggs, as food, certainly poisonous. The reference is to a popular, not a scientific, conception of a certain not well-known reptile, and is employed to characterize strongly the people’s evil works. So of the next figure. The spider’s web — An emblem of the people’s acts of enticing and ruining others. The further point of the figure is, that the “spider’s web” is too gauzy as a covering to conceal wicked plans against others. Flimsy sophistry cannot hide pretended righteousness.

V. 7. Wasting-They meditate on little or nothing else. Paths-In what way or work soever they are engaged, it all tends to ruin and destruction.

Verses 7, 8. Their feet run to evil — This seems to be taken from Proverbs 1:16; where see the note. He had spoken of their hands, fingers, lips, tongues, &c., before, and now he speaks of their feet, to show that they were wholly set upon mischief. Their thoughts are thoughts of iniquity — Their minds and hearts are wholly set upon committing wickedness, and doing injuries: they not only do evil, but do it deliberately. Wasting and destruction are in their paths — In what way or work soever they are engaged, it all tends to ruin and destruction. It is a metaphor taken from an overspreading torrent, or sweeping plague, or from beasts of prey, that tear and devour whatever comes in their way. The way of peace they know not — They live in continual contentions and discords, and break in pieces the very bonds of society. And there is no judgment — No justice, equity, faith, or integrity, which are the foundation of judgment; in their goings — In their conduct or actions. They have made them crooked paths — They have turned aside from the way of God’s commandments, which are a plain and straight way, into the crooked and winding paths of craft, subtlety, and selfishness. Whosoever goeth therein shall know no peace — Shall experience none. Whosoever shall do as they do, and be turbulent and perverse as they are, will have as little peace within, or happiness without, as they have.

Ver. 7. They make haste to shed innocent blood, So much blood was shed in the beginning of Manasseh’s reign, that it cannot be doubted but those dark shades of character refer to that time, when Isaiah must have been more than ninety years of age. See Romans 3:10-18, where a view of those times was in the mind of Paul.

7, 8. Before this, depravity had involved hands, fingers, lips, tongue; now the feet are added. Make haste — Running and making “haste” to do evil. To indicate further degrees in depravity, citations are made from Proverbs 1:16; and in both verses Paul (Romans 3:15-17) finds a fitting citation for utter depravity. Not only things they touch and speak of are polluted, but their ways are made crooked for working greater lengths of destruction. Corresponding retribution follows. Way of peace they know not — No peace do they have; no judgment, or, better, no sense of right, is in their goings; that is, along their whole pathway of life.

V. 8. The way of peace-They live in continual contentions, and discords. Judgment-No justice, equity, faith, or integrity.

Verse 8. Whosoever goeth therein shall not know peace— “Whoever goeth in them knoweth not peace”] For hb bah, singular, read בם bam, plural, with the Septuagint, Syriac, Vulgate, and Chaldee. The h he is upon a rasure in one MS. Or, for נתיבתיהם nethibotheyhem, plural, we must read נתיבתם nethibatham, singular, as it is in an ancient MS., to preserve the grammatical concord.—L.

Verses 7, 8. Their feet run to evil — This seems to be taken from Proverbs 1:16; where see the note. He had spoken of their hands, fingers, lips, tongues, &c., before, and now he speaks of their feet, to show that they were wholly set upon mischief. Their thoughts are thoughts of iniquity — Their minds and hearts are wholly set upon committing wickedness, and doing injuries: they not only do evil, but do it deliberately. Wasting and destruction are in their paths — In what way or work soever they are engaged, it all tends to ruin and destruction. It is a metaphor taken from an overspreading torrent, or sweeping plague, or from beasts of prey, that tear and devour whatever comes in their way. The way of peace they know not — They live in continual contentions and discords, and break in pieces the very bonds of society. And there is no judgment — No justice, equity, faith, or integrity, which are the foundation of judgment; in their goings — In their conduct or actions. They have made them crooked paths — They have turned aside from the way of God’s commandments, which are a plain and straight way, into the crooked and winding paths of craft, subtlety, and selfishness. Whosoever goeth therein shall know no peace — Shall experience none. Whosoever shall do as they do, and be turbulent and perverse as they are, will have as little peace within, or happiness without, as they have.

7, 8. Before this, depravity had involved hands, fingers, lips, tongue; now the feet are added. Make haste — Running and making “haste” to do evil. To indicate further degrees in depravity, citations are made from Proverbs 1:16; and in both verses Paul (Romans 3:15-17) finds a fitting citation for utter depravity. Not only things they touch and speak of are polluted, but their ways are made crooked for working greater lengths of destruction. Corresponding retribution follows. Way of peace they know not — No peace do they have; no judgment, or, better, no sense of right, is in their goings; that is, along their whole pathway of life.

V. 9. Justice-Judgment, and so justice is here taken for deliverance. God doth not defend our right, nor revenge our wrong, because of these outrages, and acts of violence, injustice, and oppression.

Verses 9-11. Therefore is judgment far from us — Because we have no regard for justice or honesty, God will not plead our cause against our oppressors; neither doth justice overtake us — He does not defend our rights, nor avenge our wrongs; as if he had said, If we had executed judgment and equity among one another, they would not now have been far from us. We wait for light — In what sense the Hebrews use the terms light and darkness, see before, on Isaiah 58:8, 10. But behold obscurity — We are in a state of such thick darkness, that, which way soever we look, we see no hope of deliverance. We grope for the wall like the blind — As a blind man, that hath no other means of perceiving and distinguishing objects than his hands, feels for the wall, from whence he expects either direction or a resting-place to lean on; so we expect salvation, as it were, blindfold, not taking direction from the prophets, but hoping to obtain it by our cries and fasts, though we continue in our sins; and therefore may be well said to grope after it. And, or rather, yea, we grope as if we had no eyes — As if we were stark blind; we stumble at noon-day — This denotes their exceeding blindness, as a man must needs be exceedingly blind who can discern no more at noon-day than if it were midnight. We are in desolate places as dead men — He compares their calamitous state to that of men dead, without hope of restoration. We roar like bears, &c. — Thus he expresses the greatness of their anguish, which forced from them loud outcries and sorrowful lamentations. We look for judgment, &c. — See note on verse 9.

9. Therefore — As the consequence of the foregoing. Is judgment — Or, real vindication. Far from us — We as a people are utterly undeserving. Neither doth justice overtake us — The meaning is, God doth not interpose for us. Note here, that the verbs are all of the Hebrew future-present, indicating prospective continuance of action. We wait for light — For divine favour. Behold, obscurity — No guiding relief comes. Same meaning in parallel member.

V. 10. As dead men-He compares their captivity to men dead without hope of recovery.

Verse 10. We stumble at noon day as in the night— “We stumble at mid-day, as in the twilight”] I adopt here an emendation of Houbigant, hggvn nishgegah, instead of the second, hvvgn negasheshah, the repetition of which has a poverty and inelegance extremely unworthy of the prophet, and unlike his manner. The mistake is of long standing, being prior to all the ancient versions. It was a very easy and obvious mistake, and I have little doubt of our having recovered the true reading in this ingenious correction.

Verses 9-11. Therefore is judgment far from us — Because we have no regard for justice or honesty, God will not plead our cause against our oppressors; neither doth justice overtake us — He does not defend our rights, nor avenge our wrongs; as if he had said, If we had executed judgment and equity among one another, they would not now have been far from us. We wait for light — In what sense the Hebrews use the terms light and darkness, see before, on Isaiah 58:8, 10. But behold obscurity — We are in a state of such thick darkness, that, which way soever we look, we see no hope of deliverance. We grope for the wall like the blind — As a blind man, that hath no other means of perceiving and distinguishing objects than his hands, feels for the wall, from whence he expects either direction or a resting-place to lean on; so we expect salvation, as it were, blindfold, not taking direction from the prophets, but hoping to obtain it by our cries and fasts, though we continue in our sins; and therefore may be well said to grope after it. And, or rather, yea, we grope as if we had no eyes — As if we were stark blind; we stumble at noon-day — This denotes their exceeding blindness, as a man must needs be exceedingly blind who can discern no more at noon-day than if it were midnight. We are in desolate places as dead men — He compares their calamitous state to that of men dead, without hope of restoration. We roar like bears, &c. — Thus he expresses the greatness of their anguish, which forced from them loud outcries and sorrowful lamentations. We look for judgment, &c. — See note on verse 9.

10, 11. We grope for the wall — Like the blind we feel our way. And the same or similar course of figures continues to verse 15, each illustrating some comprehensive phase in this confession which the people are openly and freely making, but which, in chap. lviii, it was boasted there was no need to make. Self-righteousness was uppermost in that chapter. Now it is confessed, “Moral blindness and darkness is our lot. Light and peace belong to the lot of the good, but to us it is the same as if we were dead.” In verse 11 the figure is changed to indicate still the same bad state of the heart. With the insolence of a bear we growl; with hopeless sadness we moan like the turtledove. For judgment — That is, for vindication, (see verse 9,) for apology for our condition, but in vain. For salvation — For deliverance from this state; but it fails to appear.

V. 11. Mourn-Their oppressing governors made the wicked roar like bears, and the good mourn like doves.

Verse 11. But it is far off from us— “And it is far distant from us.”] The conjunction w vau must necessarily be prefixed to the verb, as the Syriac, Chaldee, and Vulgate found it in their copies; hqjrw verachakah, “and far off.”

Verses 9-11. Therefore is judgment far from us — Because we have no regard for justice or honesty, God will not plead our cause against our oppressors; neither doth justice overtake us — He does not defend our rights, nor avenge our wrongs; as if he had said, If we had executed judgment and equity among one another, they would not now have been far from us. We wait for light — In what sense the Hebrews use the terms light and darkness, see before, on Isaiah 58:8, 10. But behold obscurity — We are in a state of such thick darkness, that, which way soever we look, we see no hope of deliverance. We grope for the wall like the blind — As a blind man, that hath no other means of perceiving and distinguishing objects than his hands, feels for the wall, from whence he expects either direction or a resting-place to lean on; so we expect salvation, as it were, blindfold, not taking direction from the prophets, but hoping to obtain it by our cries and fasts, though we continue in our sins; and therefore may be well said to grope after it. And, or rather, yea, we grope as if we had no eyes — As if we were stark blind; we stumble at noon-day — This denotes their exceeding blindness, as a man must needs be exceedingly blind who can discern no more at noon-day than if it were midnight. We are in desolate places as dead men — He compares their calamitous state to that of men dead, without hope of restoration. We roar like bears, &c. — Thus he expresses the greatness of their anguish, which forced from them loud outcries and sorrowful lamentations. We look for judgment, &c. — See note on verse 9.

10, 11. We grope for the wall — Like the blind we feel our way. And the same or similar course of figures continues to verse 15, each illustrating some comprehensive phase in this confession which the people are openly and freely making, but which, in chap. lviii, it was boasted there was no need to make. Self-righteousness was uppermost in that chapter. Now it is confessed, “Moral blindness and darkness is our lot. Light and peace belong to the lot of the good, but to us it is the same as if we were dead.” In verse 11 the figure is changed to indicate still the same bad state of the heart. With the insolence of a bear we growl; with hopeless sadness we moan like the turtledove. For judgment — That is, for vindication, (see verse 9,) for apology for our condition, but in vain. For salvation — For deliverance from this state; but it fails to appear.

V. 12. Transgressions-The word here signifies sins of an high nature, such as wherein there is much of man’s will against light: rebellious sins. Multiplied-They admit of no excuse; for they are acted before thee, and multiplied against thee, whereby thou art justly provoked to deny us all help. Testify-As so many witnesses produced proves our guilt. Are with us-Are still unforgiven. We know-We are convinced of them.

Verses 12, 13. For our transgressions — The word wnw[vp, here used, signifies sins of a high nature, namely, such as were wilfully committed against light and knowledge; rebellious sins. Are multiplied before thee — They admit of no excuse; for they are committed before thee, and multiplied against thee, whereby thou art justly provoked to deny us all help. And our sins testify against us — The sins charged upon us are so many witnesses produced to prove our guilt. For our transgressions are with us — Are still unforgiven, and we lie under the divine wrath on account of them. As for our iniquities, we know them — We are convinced of them. In transgressing and lying, &c. — He now enumerates some of those particular sins which they profess themselves to be convinced of; by which he does not mean the sins of some particular persons, or some slight sins, but a general defection and corruption of the whole body. Transgressing here, and lying, seem to be one and the same thing, inasmuch as in their transgressing the law of God, they broke their solemn engagement to God, made upon mount Sinai. Departing away from God — Turning from God to idols. Speaking oppression, &c. — As it were, talking of little else one among another, but how to oppress their neighbours, and apostatize from God. Conceiving and uttering — That is, first contriving in their hearts false accusations against their neighbours, and false worship, to the dishonour of God; laying the contrivances so that they might be effectual, and then uttering them; from the heart — And when they dealt with men in ways of fraud, it was from the heart; but when they spake with God, it was but from the lips.

12, 13. Our sins testify against us — Every page of our life history is a record against us.

V. 13. Lying-Transgressing here, and lying, seem to be one and the same thing, inasmuch as in their transgressing the law of God, they broke their solemn engagement to God upon mount Sinai. Departing-Turning from God to idols. Speaking-As it were, talking of little else one among another, but how to oppress their neighbours, and apostatize from God. Uttering-That is, first contriving in their heart false accusations, false worship to the dishonour of God; laying the contrivances and uttering them. From the heart-And when they dealt with men in ways of fraud, it was from the heart, but when they spake with God it was but from the lip.

Verses 12, 13. For our transgressions — The word wnw[vp, here used, signifies sins of a high nature, namely, such as were wilfully committed against light and knowledge; rebellious sins. Are multiplied before thee — They admit of no excuse; for they are committed before thee, and multiplied against thee, whereby thou art justly provoked to deny us all help. And our sins testify against us — The sins charged upon us are so many witnesses produced to prove our guilt. For our transgressions are with us — Are still unforgiven, and we lie under the divine wrath on account of them. As for our iniquities, we know them — We are convinced of them. In transgressing and lying, &c. — He now enumerates some of those particular sins which they profess themselves to be convinced of; by which he does not mean the sins of some particular persons, or some slight sins, but a general defection and corruption of the whole body. Transgressing here, and lying, seem to be one and the same thing, inasmuch as in their transgressing the law of God, they broke their solemn engagement to God, made upon mount Sinai. Departing away from God — Turning from God to idols. Speaking oppression, &c. — As it were, talking of little else one among another, but how to oppress their neighbours, and apostatize from God. Conceiving and uttering — That is, first contriving in their hearts false accusations against their neighbours, and false worship, to the dishonour of God; laying the contrivances so that they might be effectual, and then uttering them; from the heart — And when they dealt with men in ways of fraud, it was from the heart; but when they spake with God, it was but from the lips.

12, 13. Our sins testify against us — Every page of our life history is a record against us.

V. 14. Judgment-He speaks here of the sentences in courts of judicature. Truth-Truth is cast to the ground, and justice trampled under foot, even in publick. Equity-No such thing will be admitted in their courts.

Verse 14. Justice standeth afar off] hqdx tsedakah, righteousness, put here, says Kimchi, for alms to the poor. This casts some light on Matthew 6:1: “Take heed that you do not your alms,” elehmosunhn. But the best copies have dikaiosunhn, righteousness; the former having been inserted in the text at first merely as the explanation of the genuine and original word.

Verses 14, 15. And judgment is turned away backward — He speaks here of the sentences in courts of judicature, which were contrary to right and justice; as if he had said, God denies you justice, as you have denied it to others. And justice standeth afar off — Justice and judges are at a great distance from each other; for truth is fallen — Truth is cast to the ground, and justice trampled under foot; in the street — Even in public. And equity cannot enter — No such thing will be admitted in the courts. Yea, truth faileth — Truth is more than fallen, which he had said in the last verse; it faileth. If it had been only fallen, it might have recovered itself again: but its failing denotes the loss of its very vitals; as being everywhere neglected, in the court, in the city, in the country; in inferior as well as superior ranks; in the streets, in the gates, in the markets, in the fairs; in all public places of commerce: as if he had said, All things are amiss; neither judgment, nor justice, nor truth is to be found among us; but fraud and deceit; yet none are troubled on account of it. And he that departeth from evil — That separateth himself from evil things and evil persons, that will not be as vile as others; maketh himself a prey — Or, as llwtvm is rendered in the margin, is accounted mad; is laughed at. Josephus tells us, that immediately before the destruction of Jerusalem, it was a matter of scorn to be religious. The translators reach the meaning of the word by prey: the wicked, like wild beasts, endeavouring to devour such as are not as bad as themselves: where wickedness rules, innocence is oppressed. For they that are simple and innocent are outwitted by the crafty and fraudulent, as not being willing, or rather, not daring to oppose fraud with fraud, but doing all things in sincerity. And the Lord saw it — Took notice of it; it was not hid from him. It is spoken of God after the manner of men. And it displeased him, &c. — As if he had said, If you would know why God is so angry with you, it is for such things as these; the Lord observes them, and they are great evils in his eyes.

Ver. 14. Judgment is turned away backward. The cardinal virtues are here personified, but the wicked citizens drove them from the bench. Justice, on seeing this, stood afar off, expecting no better treatment. Truth was trodden down of the populace in the streets, for they covered their crimes with falsehoods. Equity was so appalled at those proceedings that she durst not enter the city. The health of the public body was so far vitiated as to baffle the aids of medicine.

14, 15. The section from verses 9 to 14, including first part of verse 15, culminates in a confession of a state of things fearfully bad in Jewish society at several periods of its history, but especially in the days of John the Baptist, of our Saviour Christ, and onward to the final breaking up of the nation, A.D. 70. Judgment — Equity set at naught. No magistrate could really avail.

V. 15. Faileth-All things are amiss, neither judgment or justice, or truth, is to be found among us. A prey-Or, as some render it, is accounted mad, is laughed at. Josephus tells us, that immediately before the destruction of Jerusalem, it was matter of scorn to be religions. The translators reach the meaning of the word by prey: the wicked, like wild beasts, endeavouring to devour such as are not as bad as themselves: where wickedness rules, innocency is oppressed.

Verse 15. And the Lord saw it— “And JEHOVAH saw it— “] This third line of the stanza appears manifestly to me to be imperfect by the loss of a phrase. The reader will perhaps more perfectly conceive my idea of the matter if I endeavour to supply the supposed defect, I imagine it might have stood originally in this manner:—

wl rjyw hwhy aryw

lo veyachar Yehovah vaiyar

cpvm אינ yk בעיניו [ryw

mishpat ein ki beeyinaiv veyera

“And JEHOVAH saw it, and he was wroth;

And it displeased him, that there was no judgment.”

We have had already many examples of mistakes of omission; this, if it be such, is very ancient, being prior to all the versions.—L.

Verses 14, 15. And judgment is turned away backward — He speaks here of the sentences in courts of judicature, which were contrary to right and justice; as if he had said, God denies you justice, as you have denied it to others. And justice standeth afar off — Justice and judges are at a great distance from each other; for truth is fallen — Truth is cast to the ground, and justice trampled under foot; in the street — Even in public. And equity cannot enter — No such thing will be admitted in the courts. Yea, truth faileth — Truth is more than fallen, which he had said in the last verse; it faileth. If it had been only fallen, it might have recovered itself again: but its failing denotes the loss of its very vitals; as being everywhere neglected, in the court, in the city, in the country; in inferior as well as superior ranks; in the streets, in the gates, in the markets, in the fairs; in all public places of commerce: as if he had said, All things are amiss; neither judgment, nor justice, nor truth is to be found among us; but fraud and deceit; yet none are troubled on account of it. And he that departeth from evil — That separateth himself from evil things and evil persons, that will not be as vile as others; maketh himself a prey — Or, as llwtvm is rendered in the margin, is accounted mad; is laughed at. Josephus tells us, that immediately before the destruction of Jerusalem, it was a matter of scorn to be religious. The translators reach the meaning of the word by prey: the wicked, like wild beasts, endeavouring to devour such as are not as bad as themselves: where wickedness rules, innocence is oppressed. For they that are simple and innocent are outwitted by the crafty and fraudulent, as not being willing, or rather, not daring to oppose fraud with fraud, but doing all things in sincerity. And the Lord saw it — Took notice of it; it was not hid from him. It is spoken of God after the manner of men. And it displeased him, &c. — As if he had said, If you would know why God is so angry with you, it is for such things as these; the Lord observes them, and they are great evils in his eyes.

Ver. 15. He that departeth from evil maketh himself a prey. He is discarded from the parties, he loses his caste, and is regarded as a traitor, a deserter from the ranks. Now is the moral test of the state of the heart; whether he will go to hell for the sake of company, or be a decided character for religion; for no man can serve two masters. This crime of ridiculing revelation, and persecuting the saints, fills up the measure of iniquity.

15-17. The Lord saw it — Dramatic for the statement that he accepts the confession as he promised. Isaiah 58:8-14. It displeased — Literally, It was evil in his eyes. No judgment — That there was no just judgment (always so dear to him, Isaiah 61:8) among the Jewish people. Saw that… no man — No man who executed justice and sought truth. Wondered — Amazed. He sees with dismay that no one is there to interfere or to intercede. Therefore — Upon knowledge of what was wanting. This passage is strongly dramatic, figuring God as a human supervision. His arm — Symbol of omnipotence. “His right hand and his holy arm hath gotten him the victory.” Psalm 98:1. His own equity came to the rescue.

V. 16. No man-To appear in the behalf of equity. His arm-He would do his work without help from any other. Righteousness-His justice; seeing there could be no justice found among them, he would avenge the innocent himself.

Verse 16. And wondered that there was no intercessor] This and the following verses some of the most eminent rabbins understand as spoken of the Messiah. Kimchi says that Rabbi Joshua ben Levi proposes this objection: “It is written, ‘Behold, he will come in the clouds of heaven as the son of man,’ Daniel 7:13; and elsewhere it is written, ‘He cometh lowly, and riding upon an ass,’ Zechariah 9:9. How can these texts be reconciled? Thus: If the Jews have merit, he will come unto them in the clouds of heaven; but if they be destitute of merit, he will come unto them riding upon an ass.” Now out of their own mouth they may be condemned. They were truly destitute of all merit when Jesus Christ came into Jerusalem riding upon an ass, according to the letter of the above prophecy; and they neither acknowledged nor received him. And that they were destitute of merit their destruction by the Romans, which shortly followed their rejection of him, sufficiently proves.

Verse 16. And he saw there was no man — Namely, to intercede, which is understood from the following words; or no man to help in such a case, and to appear in the behalf of equity. See Ezekiel 22:30. And wondered — Hebrew, µmwtvyw, was amazed, or astonished, an expression which denotes both God’s solicitude about their condition, and their stupidity, in not laying it to heart themselves, especially considering that they had been a people well instructed, and yet, when under the guilt of such gross sins, should be no more solicitous to obtain pardon. Therefore, or, yet, his arm brought salvation unto him — That is, to his people; and his righteousness it sustained him — His justice; seeing there could be no justice found among them, he would avenge the innocent himself. Since magistrates and societies for the reformation of manners fail of doing their part, the one will not do justice, nor the other call for it, God will let them know he can effect it without them, and thus prepare his people for mercy. And then the work of deliverance shall be wrought by the immediate influence of the divine grace on men’s spirits, and of the divine providence on their affairs. When God stirred up the spirit of Cyrus, and brought his people out of Babylon, not by human wisdom nor power, but by the Spirit of the Lord, then his own arm brought salvation to them, which arm is not shortened now.

Ver. 16. The Lord saw that there was no intercessor—therefore his arm brought salvation. This prophecy cannot therefore, with truth and justice, be restricted to Isaiah’s time; for there were then many intercessors. He himself prophesied in four reigns, and was contemporary with several of the great prophets; yet there was no salvation in his time. Neither can this text be applied to the time when God delivered the Israelites from the Babylonian captivity, for Daniel was then one of the most eminent intercessors, having fasted and prayed for twenty three days; and Cyrus was their great patron. This text must therefore be understood of our redemption by Christ, and of the ultimate deliverance of the church from the antichristian dominion. St. Paul thus applied the twentieth verse: the Redeemer, or deliverer, shall come to Zion. Romans 9:26, Isaiah 63:1, is understood in the same manner.

15-17. The Lord saw it — Dramatic for the statement that he accepts the confession as he promised. Isaiah 58:8-14. It displeased — Literally, It was evil in his eyes. No judgment — That there was no just judgment (always so dear to him, Isaiah 61:8) among the Jewish people. Saw that… no man — No man who executed justice and sought truth. Wondered — Amazed. He sees with dismay that no one is there to interfere or to intercede. Therefore — Upon knowledge of what was wanting. This passage is strongly dramatic, figuring God as a human supervision. His arm — Symbol of omnipotence. “His right hand and his holy arm hath gotten him the victory.” Psalm 98:1. His own equity came to the rescue.

V. 17. For-God, resolving to appear as a man of war, puts on his arms; he calls righteousness his breast-plate, to shew the justness of his cause, as also his faithfulness in making good his promises. Vengeance-Or garments made of vengeance: as God is said to put on the former for their sakes, whom he would preserve, so he puts on these for their sakes, whom he will destroy, namely, his peoples enemies. Zeal-For his own honour, and for his own people. The sum of all these expressions is, to describe both the cause and effect together; the cause was righteousness and zeal in God, the effect, salvation to his people, and vengeance on his enemies.

Verse 17. For clothing— “For his clothing”] tvblt tilbosheth. “I cannot but think that this word, tvblt tilbosheth, is an interpolation. 1. It is in no one ancient version. 2. It is redundant in the sense, as it is before expressed in ydgb bigdey. 3. It makes the hemistich just so much longer than it ought to be, if it is compared with the others adjoining. 4. It makes a form of construction in this clause less elegant than that in the others. 5. It might probably be in some margin a various reading for ydgb bigdey, and thence taken into the text. This is more probable, as its form is such as it would be if it were in regimine, as it must be before µqn nakam.”—Dr. JUBB. Two sorts of armour are mentioned: a breast-plate and a helmet, to bring righteousness and salvation to those who fear him; and the garments of vengeance and the cloak of zeal for the destruction of all those who finally oppose him, and reject his Gospel.

Verses 17, 18. For he put on righteousness as a breast-plate — God, resolving to appear as a man of war, puts on his armour; he calls righteousness his breast-plate, to show the justness of his cause, as also his faithfulness in making good his promises. And a helmet of salvation upon his head — As the breast-plate is to defend the heart, whereby God signifies the justness of his cause, and his faithfulness; so the helmet is to defend the head, the fountain of knowledge and wisdom, and therefore by this piece of armour God would have us to know that he can neither be deceived nor disappointed with regard to the execution of his designs, for the salvation of his faithful and obedient people; but will, without fail, carry them into effect. And he put on the garments of vengeance — Or garments made of vengeance: as God is said to put on the former for their sakes whom he would preserve, so he puts on these for their sakes whom he will destroy, namely, his people’s enemies. Was clad with zeal — For his own honour, and for his people’s welfare. The sum of all these expressions is, to describe both the cause and effect together; the cause was righteousness and zeal in God; the effect, salvation to his people, and vengeance on his enemies. According to their deeds — Hebrew, twlmg, recompenses, or deserts. That is, he will recompense his adversaries with those effects of his fury that they have deserved. To the islands he will repay recompense — He will execute judgment on his enemies to the most remote parts of the earth.

15-17. The Lord saw it — Dramatic for the statement that he accepts the confession as he promised. Isaiah 58:8-14. It displeased — Literally, It was evil in his eyes. No judgment — That there was no just judgment (always so dear to him, Isaiah 61:8) among the Jewish people. Saw that… no man — No man who executed justice and sought truth. Wondered — Amazed. He sees with dismay that no one is there to interfere or to intercede. Therefore — Upon knowledge of what was wanting. This passage is strongly dramatic, figuring God as a human supervision. His arm — Symbol of omnipotence. “His right hand and his holy arm hath gotten him the victory.” Psalm 98:1. His own equity came to the rescue.

V. 18. Deeds-Heb. recompences or deserts. That is, he will recompence his adversaries with those effects of his fury that they have deserved. Islands-To those remoter nations under the king of Babylon, that thought themselves secure.

Verse 18. According to their deeds, accordingly he will repay— “He is mighty to recompense; he that is mighty to recompense will requite”] The former part of this verse, as it stands at present in the Hebrew text, seems to me to be very imperfect, and absolutely unintelligible. The learned Vitringa has taken a great deal of pains upon it after Cocceius, who he says is the only one of all the interpreters, ancient or modern, who has at all understood it, and has opened the way for him. He thinks that both of them together have clearly made out the sense; I do not expect that any third person will ever be of that opinion. He says, Videtur sententia ad verbum sonare: quasi propter facta [adversariorum] quasi propter rependet; excandescentiam, &c., et sic reddidit Pagnimus. “According to the height of their demerits, he will repay them to the height: fury to his adversaries, recompense to his enemies,” &c.—Waterland. This he converts, by a process which will not much edify my reader, into Secundum summe merita, secundum summe (merita) rependet; which is his translation. They that hold the present Hebrew text to be absolutely infallible must make their way through it as they can; but they ought surely to give us somewhat that has at least the appearance of sense. However, I hope the case here is not quite desperate; the Chaldee leads us very fairly to the correction of the text, which is both corrupted and defective. The paraphrase runs thus: mlvy almg awh aylmg yrm marey gumlaiya hu gimla yeshallem, “The Lord of retribution, he will render recompense.” He manifestly read בעל baal instead of כעל keal. aylmg yrm marey gumlaiya is twlmg בעי baal gemuloth; as atwryrm yrm marey merirutha is ãa בעל baal aph. Proverbs 22:24. And so in the Chaldee paraphrase on Isaiah 35:4: ylgty awh yy aylmg yrm marey gamlaiya yeya hu yithgeley, “The Lord of retribution, Jehovah himself, shall be revealed;” words very near to those of the prophet in this place. The second כעל keal, which the Chaldee has omitted, must be read בעל baal likewise. With this only addition to the Chaldee, which the Hebrew text justifies, we are supplied with the following clear reading of the passage:—

הוא twlmg בעל

hu gemuloth baal

ישלם twlmg בעל

yeshallem gemuloth baal

The Lord of retributions he

The Lord of retributions, shall repay.

The k caph in כעל keal twice seems to have been at first b beth, in MS. This verse in the Septuagint is very imperfect. In the first part of it they give us no assistance: the latter part is wholly omitted in the printed copies; but it is thus supplied by MSS. Pachom. and I. D. II: Toiv upenantioiv autou amunan toiv ecqroiv autou, taiv nhsoiv apodoma

apotisei.—L.

Verses 17, 18. For he put on righteousness as a breast-plate — God, resolving to appear as a man of war, puts on his armour; he calls righteousness his breast-plate, to show the justness of his cause, as also his faithfulness in making good his promises. And a helmet of salvation upon his head — As the breast-plate is to defend the heart, whereby God signifies the justness of his cause, and his faithfulness; so the helmet is to defend the head, the fountain of knowledge and wisdom, and therefore by this piece of armour God would have us to know that he can neither be deceived nor disappointed with regard to the execution of his designs, for the salvation of his faithful and obedient people; but will, without fail, carry them into effect. And he put on the garments of vengeance — Or garments made of vengeance: as God is said to put on the former for their sakes whom he would preserve, so he puts on these for their sakes whom he will destroy, namely, his people’s enemies. Was clad with zeal — For his own honour, and for his people’s welfare. The sum of all these expressions is, to describe both the cause and effect together; the cause was righteousness and zeal in God; the effect, salvation to his people, and vengeance on his enemies. According to their deeds — Hebrew, twlmg, recompenses, or deserts. That is, he will recompense his adversaries with those effects of his fury that they have deserved. To the islands he will repay recompense — He will execute judgment on his enemies to the most remote parts of the earth.

18. According… deeds… he will repay — Dealing fury, terrible retribution, but only to the incorrigible. To the islands — See chap. 41:1. To the western heathen world-power, Rome, embracing the world now or soon to be in complicity with apostate Israel in throwing down all righteous equity and judgment. He — The Eternal Jehovah. Review the course of thought thus far in the chapter. The points are: Keen self-reproach on account of sins; dark descriptions of characters on this head, followed by sorrowful confession and admissions of apostasy on the part of the great mass of Israel; the crucible of judgment is employed; worthless dross is rejected; genuine material is preserved.

V. 19. Fear-Worship the Lord. The west-The western part of the world. His glory-The glorious God. The rising of the sun-The eastern parts. When-At what time soever the devil, or his instruments shall make violent irruptions upon the church. A standard-God shall make known himself to take their part and defend them, by his spirit alone.

Verse 19. When the enemy shall come in like a flood] This all the rabbins refer to the coming of the Messiah. If ye see a generation which endures much tribulation, then (say they) expect him, according to what is written: “When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him.”

Kimchi says, he that was the standard-bearer always began the battle by first smiting at the enemy. Here then the Spirit of the Lord is the standard-bearer, and strikes the first blow. They who go against sin and Satan with the Holy Spirit at their head, are sure to win the day. The Spirit of the Lord shall lift up a standard against him— “Which a strong wind driveth along.”] Quam spiritus Domini cogit, “Which the Spirit of the Lord drives on.”—Vulg. hsswn nosesah, pihel a swn nus fugit. Kimchi says his father thus explained this word: hsswn nosesah interpretatur in significatione fugæ, et ait, spiritus Domini fugabit hostem;—nam secundum eum hsswn nosesah est ex conjugatione quadrata, ejusque radix est swn nus: “nosesah he interpreted in the signification of flight,—The Spirit of the Lord shall put the enemy to flight; for according to him the root of the word is swn nus, he put to flight.” The object of this action I explain otherwise. The conjunction w vau, prefixed to jwr ruach, seems necessary to the sense, it is added by the corrector in one of the Koningsberg MSS., collated by Lilienthal. It is added also in one of my own.

Verse 19. So shall they fear the name of the Lord — Worship the Lord; from the west — The western parts of the world. And his glory — The glorious God; from the rising of the sun — The eastern parts. The sum is, the whole world shall fear and worship God, and make his name renowned, laying aside their idolatries: and it may be referred, 1st, To the deliverance of God’s people out of Babylon: men shall reverence and adore him when they shall hear how he hath delivered his people, and executed vengeance on their enemies. Or, 2d, To the redemption by Christ, and the calling of the Gentiles. See Malachi 1:11. When the enemy shall come in like a flood, &c. — When nothing seems able to withstand the enemies of God’s church, but they carry all before them as a flood overruns a country, then God himself shall give them a remarkable check, and visibly interpose in behalf of his oppressed people. The prophet, however, may be understood as speaking of Satan, the grand enemy of God’s church, and as signifying that at what time soever he or his instruments should make violent attacks on God’s people, and should endeavour to bear down all before them, by an inundation of infidelity, impiety, and wickedness; the Spirit of God would lift up his standard, and call together his armies, to oppose these enemies’ progress, and subvert their cause. “There can be no doubt,” says Mr. Scott, “but the grand accomplishment of this prophecy is future: and as they, among whom iniquity so abounded, antecedent to this happy change, are spoken of as the professed people of God, and are not accused of idolatry, and as the Lord is represented as wondering that there was no intercessor among them, it is more natural to interpret it of corrupt and degenerate Protestants, than either of the Jews, who are avowed enemies to Christianity, or of Papists, who retain the worship of images, saints, and angels.”

Ver. 19. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. So it has often happened. When a hundred thousand Midianites invaded the land, the Spirit of the Lord moved Gideon to blow with his trumpets. The holy apostles likewise, moved by the divine impetus, resisted the overspreading of idolatry and wickedness. Constantine displayed the banner of the cross, and drove all his enemies before him. In this way the Lord has moved the hearts of good men in every age, to lift up their banners in his name. The humblest christian may therefore do great things in the strength of the Lord; and even the day of small and feeble things shall not be despised.

19, 20. The interposing Saviour is on his redeeming career. Hitherto, that is in verses 16-19, in view of Israel’s having fallen morally so inextricably deep, and because no one appeared as a helper, an intercessor, Jehovah enters at once into service for his recovery; his own arm is laid bare; he puts on armour for Israel’s defence and upbringing, namely, righteousness as a breastplate, a protecting helmet for the safety of his head, and garments of vengeance for the onslaught in general against what it had belonged to all the appointed agencies in Israel’s history to do, namely, to train the nation into the virtues of justice, mercy, truth, righteousness, etc. — just such as were essential to qualify them to be a holy nation. At the discovery of this condition of his people, he was struck with dismay “that there was no man” at hand: (verse 16:) “man,” in the sense of a whole man, a hero, an “intercessor,” who, as in duty bound, should have wrought to the attainment of the character required among his people. The right man was wanting. True priest and prophet were long past, and Jehovah himself now undertakes the cause of Israel. Verses 17, 18. In verse 19 there begin to appear some results of his interposition. The Hebrew (in verse 18) is complicated and difficult, but we obtain this sense — that, armed as he is with justice and salvation, vengeance and zeal, he carries out a general retributive judgment upon all adversaries, whether of distant “isles” or of inimical Israel — with the former especially, and brings them to capitulate, and they become friends. So shall they fear the name of the Lord — Spoken of those who were at enmity with “the Lord,” and with his true Israel. “Fear” of God’s “name” is the suitable recognition of his claims and the reverence due to his authority. From the west — They of the west — all Gentiles. His glory — The “name” and “glory” of Jehovah are here not only parallels, but synonymes, as we learn from other places where the two terms are jointly and severally used to signify the manifested excellence or glorious presence of Jehovah. — Alexander. Isaiah 30:27; 35:2; 40:5; 42:12. From the rising of the sun — From the east as well as from the west. It is curious, at least, that the local directions are here reversed. Usually the order is from the east to the west. (See Isaiah 43:5; Malachi 1:11.) This is the only note of time (if it be this) where the great events here indicated have their occurrence. Logically, and from the context, this term begins at the advent of Christ, and continues to what is technically called the millennial period. During this interval immense results — moral, spiritual, intellectual — travel from west to east. When the enemy — All adversaries to the true religion. Shall come in like a flood — As not unfrequently is the case during a long period in Messiah’s dispensation. The Spirit of the Lord shall lift up a standard against him — The Hebrew, here, has had abundant interpretations varying from our English Version, but with little approval from the best critics. “The Spirit,” otherwise rendered “the Wind of Jehovah” — a driving wind — “shall dam up a straitened river.” The words, in Hebrew, are of that peculiar form which may be rendered either way. But the general sense or tenor of the context seems to call for a turning off from strict literalness (and that in the way of our Version) in order to preserve a consistent suitableness throughout.

V. 20. The Redeemer-Christ, of whom the apostle expounds it, Romans 11:26, the prophets usually concluding their promises of temporal deliverances with the promises of spiritual, especially such, of which the temporal were evident types.

Verse 20. Unto them that turn from transgression in Jacob— “And shall turn away iniquity from Jacob”] So the Septuagint and St. Paul, Romans 11:26, reading instead of ybvl leshabey and bq[yb beyaacob, byvhw veheshib and bq[ym meyaacob. The Syriac likewise reads byvhw veheshib; and the Chaldee, to the same sense, byvhlw ulehashib. Our translators have expressed the sense of the present reading of the Hebrew text: “And unto them that turn from transgression in Jacob.”

Verses 20, 21. And, or, moreover, the Redeemer shall come to Zion — To Jerusalem, or to his church, often signified by Zion, namely, Christ shall come, of whom the apostle expounds it, Romans 11:26; the prophets usually concluding their promises of temporal deliverances with the promises of spiritual, especially such, of which the temporal were evident types. And unto them that turn from transgression, &c. — As he will come in the flesh, and tabernacle among his people; so he will come, by his Spirit, to those of them who turn from their sins unto God, (see John 14:15-23,) and will dwell in their hearts, (Ephesians 3:17,) so that they shall have Christ in them, the hope of glory, Colossians 1:27; Christ living in them, Galatians 2:20. This is my covenant with them — What I have promised to them that turn from their iniquities. My Spirit that is upon thee — Namely, upon Christ: see Isaiah 11:1-3. The Spirit promised to the church was first upon him, and from him, the head, that precious ointment descends to the skirts of his garments. And my word that I have put into thy mouth — Which thou hast uttered by virtue of my Spirit; shall not depart out of thy mouth — But thou shalt continue to be the Word made flesh, the wisdom of God incarnate, the great teacher of thy people, and the light of the world, till the consummation of all things. Nor out of the mouth of thy seed, &c. — But it shall dwell richly in them in all wisdom, capacitating them to teach, admonish, reprove, rebuke, exhort, and comfort one another, speaking with grace in their hearts: from henceforth and for ever — Always, even unto the end of the world; for the world being permitted to stand for the sake of the church, we may be sure that as long as it doth stand, Christ will have a church in it. Upon the whole, the meaning of this promise is, that God will give and continue his word and Spirit to his people, throughout all generations. 1st, There shall be some in every age, in whose hearts he will work, and in whom he will dwell, and thus the Comforter shall abide with the church for ever, John 14:16. 2d, The word of Christ shall always continue in the mouths of the faithful, that is, there shall be some in every age who, believing with the heart unto righteousness, shall, with the tongue, make confession unto salvation: and there shall still be a seed to speak Christ’s holy language, and profess his holy religion. Observe well, reader, the Spirit and the word go together, and by them the church is upheld. The word in the mouths of our ministers, nay, in our own mouths, will not profit us, unless the Spirit work with the word, and give it efficacy to enlighten, quicken, renew, and comfort us. The Spirit, however, doth his work by the word, and in concurrence with it; and whatever is pretended to be a dictate of the Spirit must be tried by the Scriptures. On this foundation the church is built, stands firm, and shall stand for ever; Christ himself being the chief corner-stone.

20. Redeemer… to Zion — The apostle Paul refers to this text as proof that when the Gentiles throughout the world shall have come into acceptance of the Christian religion, then apostate Israel shall also be converted thereto. Romans 11:25.

V. 21. My covenant-What I have promised, to them that turn from their iniquity. My words-Which thou hast uttered by virtue of my spirit. Of thy seed-A promise of the perpetual presence of his word and spirit with the prophets, apostles, and teachers of the church to all ages.

Verse 21. This is my covenant with them— “This is the covenant which I make with them”] For אותם otham, them, twenty-four MSS., (four ancient,) and nine editions have אתם ittam, with them. My Spirit that is upon thee] This seems to be an address to the Messiah; Kimchi says it is to the prophet, informing him that the spirit of prophecy should be given to all Israelites in the days of the Messiah, as it was then given to him, i.e., to the prophet.

And my words which I have put in thy mouth] Whatsoever Jesus spoke was the word and mind of God himself; and must, as such, be implicitly received.

Nor out of the mouth of thy seed] The same doctrines which Jesus preached, all his faithful ministers preach; and his seed—genuine Christians, who are all born of God, believe; and they shall continue, and the doctrines remain in the seed’s seed through all generations-for ever and ever. This is God’s covenant, ordered in all things and sure. ISAIAH

Verses 20, 21. And, or, moreover, the Redeemer shall come to Zion — To Jerusalem, or to his church, often signified by Zion, namely, Christ shall come, of whom the apostle expounds it, Romans 11:26; the prophets usually concluding their promises of temporal deliverances with the promises of spiritual, especially such, of which the temporal were evident types. And unto them that turn from transgression, &c. — As he will come in the flesh, and tabernacle among his people; so he will come, by his Spirit, to those of them who turn from their sins unto God, (see John 14:15-23,) and will dwell in their hearts, (Ephesians 3:17,) so that they shall have Christ in them, the hope of glory, Colossians 1:27; Christ living in them, Galatians 2:20. This is my covenant with them — What I have promised to them that turn from their iniquities. My Spirit that is upon thee — Namely, upon Christ: see Isaiah 11:1-3. The Spirit promised to the church was first upon him, and from him, the head, that precious ointment descends to the skirts of his garments. And my word that I have put into thy mouth — Which thou hast uttered by virtue of my Spirit; shall not depart out of thy mouth — But thou shalt continue to be the Word made flesh, the wisdom of God incarnate, the great teacher of thy people, and the light of the world, till the consummation of all things. Nor out of the mouth of thy seed, &c. — But it shall dwell richly in them in all wisdom, capacitating them to teach, admonish, reprove, rebuke, exhort, and comfort one another, speaking with grace in their hearts: from henceforth and for ever — Always, even unto the end of the world; for the world being permitted to stand for the sake of the church, we may be sure that as long as it doth stand, Christ will have a church in it. Upon the whole, the meaning of this promise is, that God will give and continue his word and Spirit to his people, throughout all generations. 1st, There shall be some in every age, in whose hearts he will work, and in whom he will dwell, and thus the Comforter shall abide with the church for ever, John 14:16. 2d, The word of Christ shall always continue in the mouths of the faithful, that is, there shall be some in every age who, believing with the heart unto righteousness, shall, with the tongue, make confession unto salvation: and there shall still be a seed to speak Christ’s holy language, and profess his holy religion. Observe well, reader, the Spirit and the word go together, and by them the church is upheld. The word in the mouths of our ministers, nay, in our own mouths, will not profit us, unless the Spirit work with the word, and give it efficacy to enlighten, quicken, renew, and comfort us. The Spirit, however, doth his work by the word, and in concurrence with it; and whatever is pretended to be a dictate of the Spirit must be tried by the Scriptures. On this foundation the church is built, stands firm, and shall stand for ever; Christ himself being the chief corner-stone.

21. As for me… saith the Lord — Of late the prophet has been, but now Jehovah reappears as, the speaker; probably because he personates the “Redeemer” of the preceding verse. This is my covenant — Namely, the covenant of the Gospel, with all its spiritual benefits, which is to run on till the world ends. My Spirit… upon thee — First, on Messiah without measure; (John 3:36;) then, on his people, the devoted ones of Israel, the true Israel, they of the “west” and they of regions where is “the rising of the sun.” From these, that is, the true Israel, (Isaiah 49:3,) “righteousness will now overflow to the whole people.” They will be raised to their high calling as God’s royal priesthood; and the oath to Abraham and the truth to Jacob will be fulfilled through successive generations, as it had been sworn to the fathers from the days of old. (Birks.)