Isaiah 51
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Isaiah 51
Hearken to Me, Ye That Follow After Righteousness
1Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.
Jamieson-Fausset-Brown
CHAPTER 51
Is 51:1-23. Encouragement to the Faithful Remnant of Israel to Trust in God for Deliverance, Both from Their Long Babylonian Exile, and from Their Present Dispersion.
1. me--the God of your fathers.
ye ... follow after righteousness--the godly portion of the nation; Is 51:7 shows this (Pr 15:9; 1Ti 6:11). "Ye follow righteousness," seek it therefore from Me, who "bring it near," and that a righteousness "not about to be abolished" (Is 51:6, 7); look to Abraham, your father (Is 51:2), as a sample of how righteousness before Me is to be obtained; I, the same God who blessed him, will bless you at last (Is 51:3); therefore trust in Me, and fear not man's opposition (Is 51:7, 8, 12, 13). The mistake of the Jews, heretofore, has been, not in that they "followed after righteousness," but in that they followed it "by the works of the law," instead of "by faith," as Abraham did (Ro 9:31, 32; 10:3, 4; 4:2-5).
hole of ... pit--The idea is not, as it is often quoted, the inculcation of humility, by reminding men of the fallen state from which they have been taken, but that as Abraham, the quarry, as it were (compare Is 48:1), whence their nation was hewn, had been called out of a strange land to the inheritance of Canaan, and blessed by God, the same God is able to deliver and restore them also (compare Mt 3:9).
CHAPTER 51
Is 51:1-23. Encouragement to the Faithful Remnant of Israel to Trust in God for Deliverance, Both from Their Long Babylonian Exile, and from Their Present Dispersion.
1. me--the God of your fathers.
ye ... follow after righteousness--the godly portion of the nation; Is 51:7 shows this (Pr 15:9; 1Ti 6:11). "Ye follow righteousness," seek it therefore from Me, who "bring it near," and that a righteousness "not about to be abolished" (Is 51:6, 7); look to Abraham, your father (Is 51:2), as a sample of how righteousness before Me is to be obtained; I, the same God who blessed him, will bless you at last (Is 51:3); therefore trust in Me, and fear not man's opposition (Is 51:7, 8, 12, 13). The mistake of the Jews, heretofore, has been, not in that they "followed after righteousness," but in that they followed it "by the works of the law," instead of "by faith," as Abraham did (Ro 9:31, 32; 10:3, 4; 4:2-5).
hole of ... pit--The idea is not, as it is often quoted, the inculcation of humility, by reminding men of the fallen state from which they have been taken, but that as Abraham, the quarry, as it were (compare Is 48:1), whence their nation was hewn, had been called out of a strange land to the inheritance of Canaan, and blessed by God, the same God is able to deliver and restore them also (compare Mt 3:9).
The Pulpit Commentary
AN ADDRESS TO FAITHFUL ISRAEL, SUGGESTING TOPICS OF COMFORT.
The address consists of three nearly equal strophes or stanzas, each commencing with a call, Shim'u elai, "Hearken unto me," or Haqshibu elai, "Attend to me." The prophet appears to be the speaker, and to address himself to the more faithful portion of the people.
Ye that follow after righteousness; i.e. "ye that endeavour to lead righteous lives" (comp. Isa_51:7). Ye that seek the Lord. And do not "seek after idols," as too many of the exiles did (Isa_40:19; Isa_41:7; Isa_44:9-20; Isa_46:5-8, etc.). Look unto the rock … the hole; i.e. look back at your past history, especially at the early beginnings of it. Consider from what a slight and poor commencement—an aged man and a barren woman (Isa_51:2)—ye were raised up to be God's people, a numerous nation, a multitude like the sand of the sea. How came this result about? Was it not simply by the blessing of God?
AN ADDRESS TO FAITHFUL ISRAEL, SUGGESTING TOPICS OF COMFORT.
The address consists of three nearly equal strophes or stanzas, each commencing with a call, Shim'u elai, "Hearken unto me," or Haqshibu elai, "Attend to me." The prophet appears to be the speaker, and to address himself to the more faithful portion of the people.
Ye that follow after righteousness; i.e. "ye that endeavour to lead righteous lives" (comp. Isa_51:7). Ye that seek the Lord. And do not "seek after idols," as too many of the exiles did (Isa_40:19; Isa_41:7; Isa_44:9-20; Isa_46:5-8, etc.). Look unto the rock … the hole; i.e. look back at your past history, especially at the early beginnings of it. Consider from what a slight and poor commencement—an aged man and a barren woman (Isa_51:2)—ye were raised up to be God's people, a numerous nation, a multitude like the sand of the sea. How came this result about? Was it not simply by the blessing of God?
2Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him.
Jamieson-Fausset-Brown
2. alone--translate, "I called him when he was but one" (Eze 33:24). The argument is: the same God who had so blessed "one" individual, as to become a mighty nation (Ge 12:1; 22:7), can also increase and bless the small remnant of Israel, both that left in the Babylonish captivity, and that left in the present and latter days (Zec 14:2); "the residue" (Is 13:8, 9).
2. alone--translate, "I called him when he was but one" (Eze 33:24). The argument is: the same God who had so blessed "one" individual, as to become a mighty nation (Ge 12:1; 22:7), can also increase and bless the small remnant of Israel, both that left in the Babylonish captivity, and that left in the present and latter days (Zec 14:2); "the residue" (Is 13:8, 9).
The Pulpit Commentary
I called him alone; or, I called him when he was but ode; i.e. before he had any children (comp. Eze_33:24, "Abraham was one, and he inherited the land"). And blessed him (see Gen_24:1, Gen_24:35). And increased him; i.e. "made him a father of many nations" (Gen_17:5). If God could multiply the progeny of ode man, much more could he make a flourishing nation out of the exiles, who, though but a "remnant" of the pro-Captivity Israel, were yet many thousands in number (see Ezr_2:64).
I called him alone; or, I called him when he was but ode; i.e. before he had any children (comp. Eze_33:24, "Abraham was one, and he inherited the land"). And blessed him (see Gen_24:1, Gen_24:35). And increased him; i.e. "made him a father of many nations" (Gen_17:5). If God could multiply the progeny of ode man, much more could he make a flourishing nation out of the exiles, who, though but a "remnant" of the pro-Captivity Israel, were yet many thousands in number (see Ezr_2:64).
3For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody.
Jamieson-Fausset-Brown
3. For--See for the argument, see on Is 51:2.
the garden of the Lord--restoration of the primeval paradise (Ge 2:8; Eze 28:13; Re 2:7).
melody--Hebrew, "psalm." God's praises shall again be heard.
3. For--See for the argument, see on Is 51:2.
the garden of the Lord--restoration of the primeval paradise (Ge 2:8; Eze 28:13; Re 2:7).
melody--Hebrew, "psalm." God's praises shall again be heard.
The Pulpit Commentary
The Lord shall comfort Zion (comp. Isa_40:1; Isa_49:3; Isa_51:12; Isa_52:9, etc.). Literally, the word used is has comforted; i.e. has so determined the matter in his counsels that it may be considered as already accomplished. Her waste places … her wilderness … her desert. Though Nebuchadnezzar "left of the poor of the land to be vinedressers and husbandmen" (2Ki_25:12; Jer_52:16), yet the population was not sufficient to maintain cultivation generally. Thus, much of Judaea, during the absence of the exiles, became a "wilderness" and a "desert" (see Eze_36:34). Like Eden … like the garden of the Lord. The Prophet Joel compares Judaea before its desolation to "the garden of Eden" (Joe_2:3): and Ezekiel, like Isaiah, prophesies that it shall once more become "like the garden of Eden," when the exiles have returned to it (Eze_37:1-28 :35). With the last-named writer, Eden represents all that is glorious, not in nature only, but in art (Eze_28:13; Eze_31:8, Eze_31:9, Eze_31:16, Eze_31:18). The voice of melody (comp. Isa_35:10, and infra, verse 11). As music ceases out of the land in time of affliction (Isa_24:8), so when a "time of refreshing from the Lord" arrives, there is at once singing and "melody" (comp. Rev_5:8; Rev_14:2; Rev_15:2).
The Lord shall comfort Zion (comp. Isa_40:1; Isa_49:3; Isa_51:12; Isa_52:9, etc.). Literally, the word used is has comforted; i.e. has so determined the matter in his counsels that it may be considered as already accomplished. Her waste places … her wilderness … her desert. Though Nebuchadnezzar "left of the poor of the land to be vinedressers and husbandmen" (2Ki_25:12; Jer_52:16), yet the population was not sufficient to maintain cultivation generally. Thus, much of Judaea, during the absence of the exiles, became a "wilderness" and a "desert" (see Eze_36:34). Like Eden … like the garden of the Lord. The Prophet Joel compares Judaea before its desolation to "the garden of Eden" (Joe_2:3): and Ezekiel, like Isaiah, prophesies that it shall once more become "like the garden of Eden," when the exiles have returned to it (Eze_37:1-28 :35). With the last-named writer, Eden represents all that is glorious, not in nature only, but in art (Eze_28:13; Eze_31:8, Eze_31:9, Eze_31:16, Eze_31:18). The voice of melody (comp. Isa_35:10, and infra, verse 11). As music ceases out of the land in time of affliction (Isa_24:8), so when a "time of refreshing from the Lord" arrives, there is at once singing and "melody" (comp. Rev_5:8; Rev_14:2; Rev_15:2).
4Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.
Jamieson-Fausset-Brown
4. my people--the Jews. This reading is better than that of Gesenius: "O peoples ... nations," namely, the Gentiles. The Jews are called on to hear and rejoice in the extension of the true religion to the nations; for, at the first preaching of the Gospel, as in the final age to come, it was from Jerusalem that the gospel law was, and is, to go forth (Is 2:3).
law ... judgment--the gospel dispensation and institutions (Is 42:1, "judgment").
make ... to rest--establish firmly; found.
light, &c.--(Is 42:6).
4. my people--the Jews. This reading is better than that of Gesenius: "O peoples ... nations," namely, the Gentiles. The Jews are called on to hear and rejoice in the extension of the true religion to the nations; for, at the first preaching of the Gospel, as in the final age to come, it was from Jerusalem that the gospel law was, and is, to go forth (Is 2:3).
law ... judgment--the gospel dispensation and institutions (Is 42:1, "judgment").
make ... to rest--establish firmly; found.
light, &c.--(Is 42:6).
The Pulpit Commentary
Hearken unto me; rather, attend to me—a stronger term than "hearken"—attend, and hear of a greater blessing than the restoration of the land of Judah to cultivation and fruitfulness. God, enthroned anew in Zion, will from thence send forth his light and his truth to the nations, will make his Law known to them, and allow them to partake of his salvation. O my nation. Some manuscripts have "O ye nations." But the reading is undoubtedly a wrong one. A law shall proceed from me. The Christian "law"—the new covenant—is probably intended. This became, by the preaching of the apostles, a light of the people, or rather, of the peoples.
Hearken unto me; rather, attend to me—a stronger term than "hearken"—attend, and hear of a greater blessing than the restoration of the land of Judah to cultivation and fruitfulness. God, enthroned anew in Zion, will from thence send forth his light and his truth to the nations, will make his Law known to them, and allow them to partake of his salvation. O my nation. Some manuscripts have "O ye nations." But the reading is undoubtedly a wrong one. A law shall proceed from me. The Christian "law"—the new covenant—is probably intended. This became, by the preaching of the apostles, a light of the people, or rather, of the peoples.
5My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust.
Jamieson-Fausset-Brown
5. righteousness ... near--that is, faithful fulfilment of the promised deliverance, answering to "salvation" in the parallel clause (Is 46:13; 56:1; Ro 10:8, 9). Ye follow after "righteousness"; seek it therefore, from Me, and you will not have far to go for it (Is 51:1).
arms--put for Himself; I by My might.
judge--(Is 2:3, 4; Psa 98:9).
isles, &c.--(Is 60:9).
arm--(Ro 1:16), "the power of God unto (the Gentiles as well as the Jews) salvation."
5. righteousness ... near--that is, faithful fulfilment of the promised deliverance, answering to "salvation" in the parallel clause (Is 46:13; 56:1; Ro 10:8, 9). Ye follow after "righteousness"; seek it therefore, from Me, and you will not have far to go for it (Is 51:1).
arms--put for Himself; I by My might.
judge--(Is 2:3, 4; Psa 98:9).
isles, &c.--(Is 60:9).
arm--(Ro 1:16), "the power of God unto (the Gentiles as well as the Jews) salvation."
The Pulpit Commentary
My righteousness is near; my salvation is gone forth. "One day is with the Lord as a thousand years, and. a thousand years as one day" (2Pe_3:8). Isaiah always speaks as if the Messianic kingdom was to supervene almost immediately on the return of the exiles to Palestine. It was not revealed to him that there would be an interval of from five hundred to six hundred years between the two events. By God's "righteousness" here we must understand his righteous plans for the redemption of his people through Christ, and for the punishment of those who resist his will and remain impenitent. The salvation and the judgment are the two parts of the "righteousness.'' The isles shall wait upon me (comp. Isa_41:1, Isa_41:5; Isa_42:4, Isa_42:10, Isa_42:12; Isa_49:1; Isa_60:9, etc.; and the comment on Isa_42:4). On mine arm shall they trust. God's "arm" is his executive power—that might by which he effects his purposes. The "isles" or "countries" that have been expecting the coming of a Deliverer will have faith in his power to redeem and save them. Christianity was received with more readiness by the Gentiles than by the "peculiar people" (Act_11:21; Act_13:42, Act_13:46; Act_14:1, Act_14:2; Act_17:4, Act_17:5; Act_18:6, etc.).
My righteousness is near; my salvation is gone forth. "One day is with the Lord as a thousand years, and. a thousand years as one day" (2Pe_3:8). Isaiah always speaks as if the Messianic kingdom was to supervene almost immediately on the return of the exiles to Palestine. It was not revealed to him that there would be an interval of from five hundred to six hundred years between the two events. By God's "righteousness" here we must understand his righteous plans for the redemption of his people through Christ, and for the punishment of those who resist his will and remain impenitent. The salvation and the judgment are the two parts of the "righteousness.'' The isles shall wait upon me (comp. Isa_41:1, Isa_41:5; Isa_42:4, Isa_42:10, Isa_42:12; Isa_49:1; Isa_60:9, etc.; and the comment on Isa_42:4). On mine arm shall they trust. God's "arm" is his executive power—that might by which he effects his purposes. The "isles" or "countries" that have been expecting the coming of a Deliverer will have faith in his power to redeem and save them. Christianity was received with more readiness by the Gentiles than by the "peculiar people" (Act_11:21; Act_13:42, Act_13:46; Act_14:1, Act_14:2; Act_17:4, Act_17:5; Act_18:6, etc.).
My Salvation Shall Be For Ever
6Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.
Jamieson-Fausset-Brown
6. (Is 40:6, 8; Psa 102:26; He 1:11, 12).
vanish away--literally, "shall be torn asunder," as a garment [Maurer]; which accords with the context.
in like manner--But Gesenius, "Like a gnat"; like the smallest and vilest insect. Jerome translates, as English Version, and infers that "in like manner" as man, the heavens (that is, the sky) and earth are not to be annihilated, but changed for the better (Is 65:17).
righteousness--My faithfully fulfilled promise (see on Is 51:5).
6. (Is 40:6, 8; Psa 102:26; He 1:11, 12).
vanish away--literally, "shall be torn asunder," as a garment [Maurer]; which accords with the context.
in like manner--But Gesenius, "Like a gnat"; like the smallest and vilest insect. Jerome translates, as English Version, and infers that "in like manner" as man, the heavens (that is, the sky) and earth are not to be annihilated, but changed for the better (Is 65:17).
righteousness--My faithfully fulfilled promise (see on Is 51:5).
The Pulpit Commentary
Lift up your eyes to the heavens. Look to that which seems to you most stable and most certain to endure—the vast firmament of the heavens, and the solid earth beneath it, of which God "bears up the pillars" (Psa_125:3). Both these, and man too, are in their nature perishable, and will vanish away and cease to be. But God, and his power to save, and his eternal law of right, can never pass away, but must endure for evermore. Let Israel be sure that the righteous purposes of God with respect to their own deliverance from Babylon, and to the conversion of the Gentiles, stand firm, and that they will most certainly be accomplished. The heavens shall vanish away like smoke (comp. Psa_102:26; Mat_24:35; 2Pe_3:10-12). And the earth shall wax old like a garment. So also in Psa_102:26 and Heb_1:11. The new heaven and new earth promised by Isaiah (Isa_65:17; Isa_66:22), St. Peter (2Pe_3:13), and St. John (Rev_21:1) are created in the last times, because "the first heaven and the first earth have passed away." They that dwell therein shall die in like manner. Dr. Kay observes that the Hebrew text does not say, "in like manner," but "as in like manner.'' Man is not subject to the same law of perishableness as the external world, but to a different law. External things simply "pass away" and are no more. Man disappears from the earth, but continues to exist somewhere. He has, by God's gift, a life that is to be unceasing.
Lift up your eyes to the heavens. Look to that which seems to you most stable and most certain to endure—the vast firmament of the heavens, and the solid earth beneath it, of which God "bears up the pillars" (Psa_125:3). Both these, and man too, are in their nature perishable, and will vanish away and cease to be. But God, and his power to save, and his eternal law of right, can never pass away, but must endure for evermore. Let Israel be sure that the righteous purposes of God with respect to their own deliverance from Babylon, and to the conversion of the Gentiles, stand firm, and that they will most certainly be accomplished. The heavens shall vanish away like smoke (comp. Psa_102:26; Mat_24:35; 2Pe_3:10-12). And the earth shall wax old like a garment. So also in Psa_102:26 and Heb_1:11. The new heaven and new earth promised by Isaiah (Isa_65:17; Isa_66:22), St. Peter (2Pe_3:13), and St. John (Rev_21:1) are created in the last times, because "the first heaven and the first earth have passed away." They that dwell therein shall die in like manner. Dr. Kay observes that the Hebrew text does not say, "in like manner," but "as in like manner.'' Man is not subject to the same law of perishableness as the external world, but to a different law. External things simply "pass away" and are no more. Man disappears from the earth, but continues to exist somewhere. He has, by God's gift, a life that is to be unceasing.
7Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings.
Jamieson-Fausset-Brown
7. know righteousness--(See on Is 51:1).
7. know righteousness--(See on Is 51:1).
The Pulpit Commentary
Hearken unto me, ye that know righteousness. The highest grade of faithfulness is here addressed—not those who "seek" (Isa_51:1), but those who have found—who "know righteousness," and have the "law" of God in their "hearts." Such persons may still be liable to one weakness—they may "fear the reproach of men." The prophet exhorts them to put aside this fear, remembering
(1) the nothingness of humanity, and
(2) the eternity and imperishableness of God's judgments.
Hearken unto me, ye that know righteousness. The highest grade of faithfulness is here addressed—not those who "seek" (Isa_51:1), but those who have found—who "know righteousness," and have the "law" of God in their "hearts." Such persons may still be liable to one weakness—they may "fear the reproach of men." The prophet exhorts them to put aside this fear, remembering
(1) the nothingness of humanity, and
(2) the eternity and imperishableness of God's judgments.
8For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation.
Jamieson-Fausset-Brown
8. (See on Is 50:9; Job 4:18-20). Not that the moth eats men up, but they shall be destroyed by as insignificant instrumentality as the moth that eats a garment.
8. (See on Is 50:9; Job 4:18-20). Not that the moth eats men up, but they shall be destroyed by as insignificant instrumentality as the moth that eats a garment.
The Pulpit Commentary
The moth shall eat them (comp. Isa_50:1-11 : 9). If men themselves never wholly pass away (see the comment on Isa_51:6), yet it is otherwise with their judgments. These perish absolutely, disappear, and are utterly forgotten.
The moth shall eat them (comp. Isa_50:1-11 : 9). If men themselves never wholly pass away (see the comment on Isa_51:6), yet it is otherwise with their judgments. These perish absolutely, disappear, and are utterly forgotten.
Awake, Awake, Put On Strength, O Arm of the LORD
9Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon?
Jamieson-Fausset-Brown
9. Impassioned prayer of the exiled Jews.
ancient days--(Psa 44:1).
Rahab--poetical name for Egypt (see on Is 30:7).
dragon--Hebrew, tannin. The crocodile, an emblem of Egypt, as represented on coins struck after the conquest of Egypt by Augustus; or rather here, "its king," Pharaoh (see on Is 27:1; Psa 74:13, 14; Eze 32:2, Margin; Eze 29:3).
9. Impassioned prayer of the exiled Jews.
ancient days--(Psa 44:1).
Rahab--poetical name for Egypt (see on Is 30:7).
dragon--Hebrew, tannin. The crocodile, an emblem of Egypt, as represented on coins struck after the conquest of Egypt by Augustus; or rather here, "its king," Pharaoh (see on Is 27:1; Psa 74:13, 14; Eze 32:2, Margin; Eze 29:3).
The Pulpit Commentary
AN APPEAL OF THE PROPHET TO GOD TO AROUSE HIMSELF, WITH A PROMISE OF ISRAEL'S RESTORATION. There has been much doubt as to the utterer of this "splendid apostrophe." Zion, the prophet, the angels, Jehovah, and God the Son pleading with God the Father, have been suggested. To us it seems simplest and best to assign the passage to the prophet.
Awake, awake (comp. Psa_7:6; Psa_35:23; Psa_44:23; Psa_78:65). When God neglects the prayers and supplications of his people, he is spoken of as "asleep," and needing to be awoke by a loud cry. The anthropomorphism is obvious, and of course not to be taken literally (see 1Ki_18:27, ad fin.). Put on strength. Gird the strength to thee (Psa_93:1) which thou hadst laid aside while thou wept asleep. Art thou not it that hath cut Rahab? rather, was it not thou that didst cleave Rahab in pieces? Here, as in Psa_87:4 and Psa_89:10, "Rahab" would seem to be a symbolical expression for Egypt. "Rahab" is literally "pride," or "the proud one." The event alluded to, both here and in Psa_89:10, is the destruction of Pharaoh's host in the Red Sea (see Psa_89:10). And wounded the dragon. "The dragon" is another symbol of the Egyptian power (comp. Eze_29:3, "Pharaoh, King of Egypt, the great dragon that lieth in the midst of his rivers"). Originally designating God's great enemy, Satan (Gen_3:14; Rev_12:7-9; Rev_20:2), it is a term which comes to be applied to the adversaries of the Almighty generally.
AN APPEAL OF THE PROPHET TO GOD TO AROUSE HIMSELF, WITH A PROMISE OF ISRAEL'S RESTORATION. There has been much doubt as to the utterer of this "splendid apostrophe." Zion, the prophet, the angels, Jehovah, and God the Son pleading with God the Father, have been suggested. To us it seems simplest and best to assign the passage to the prophet.
Awake, awake (comp. Psa_7:6; Psa_35:23; Psa_44:23; Psa_78:65). When God neglects the prayers and supplications of his people, he is spoken of as "asleep," and needing to be awoke by a loud cry. The anthropomorphism is obvious, and of course not to be taken literally (see 1Ki_18:27, ad fin.). Put on strength. Gird the strength to thee (Psa_93:1) which thou hadst laid aside while thou wept asleep. Art thou not it that hath cut Rahab? rather, was it not thou that didst cleave Rahab in pieces? Here, as in Psa_87:4 and Psa_89:10, "Rahab" would seem to be a symbolical expression for Egypt. "Rahab" is literally "pride," or "the proud one." The event alluded to, both here and in Psa_89:10, is the destruction of Pharaoh's host in the Red Sea (see Psa_89:10). And wounded the dragon. "The dragon" is another symbol of the Egyptian power (comp. Eze_29:3, "Pharaoh, King of Egypt, the great dragon that lieth in the midst of his rivers"). Originally designating God's great enemy, Satan (Gen_3:14; Rev_12:7-9; Rev_20:2), it is a term which comes to be applied to the adversaries of the Almighty generally.
10Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?
Jamieson-Fausset-Brown
10. it--the arm.
Art not Thou the same Almighty power that ... ? dried the sea--the Red Sea (Is 43:16; Ex 14:21).
10. it--the arm.
Art not Thou the same Almighty power that ... ? dried the sea--the Red Sea (Is 43:16; Ex 14:21).
The Pulpit Commentary
Art thou not it which hath dried the sea? rather, was it not thou that didst dry up the sea? (comp. Exo_14:21, Exo_14:22). The waters of the Red Sea are called those of "the great deep," because they are a portion of the circumambient ocean, not a tideless land-locked basin, like the Mediterranean. That hath made; rather, that madest. The allusion is to the single occasion of the passage of the Red Sea by the Israelites. Isa_51:11.—The redeemed of the Lord (see the comment on Isa_35:10. where the same passage occurs with scarcely any variation). Isaiah is not averse to repetitions (see Isa_5:25; Isa_9:12, Isa_9:17, Isa_9:21; Isa_10:4; Isa_11:1; Isa_65:25; Isa_48:22;Isa_57:21, etc.).
Art thou not it which hath dried the sea? rather, was it not thou that didst dry up the sea? (comp. Exo_14:21, Exo_14:22). The waters of the Red Sea are called those of "the great deep," because they are a portion of the circumambient ocean, not a tideless land-locked basin, like the Mediterranean. That hath made; rather, that madest. The allusion is to the single occasion of the passage of the Red Sea by the Israelites. Isa_51:11.—The redeemed of the Lord (see the comment on Isa_35:10. where the same passage occurs with scarcely any variation). Isaiah is not averse to repetitions (see Isa_5:25; Isa_9:12, Isa_9:17, Isa_9:21; Isa_10:4; Isa_11:1; Isa_65:25; Isa_48:22;Isa_57:21, etc.).
11Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away.
Jamieson-Fausset-Brown
11. (Is 35:10).
Therefore--assurance of faith; or else the answer of Jehovah corresponding to their prayer. As surely as God redeemed Israel out of Egypt, He shall redeem them from Babylon, both the literal in the age following, and mystical in the last ages (Re 18:20, 21). There shall be a second exodus (Is 11:11-16; 27:12, 13).
singing--image from the custom of singing on a journey when a caravan is passing along the extended plains in the East.
everlasting joy--(Jude 24).
sorrow ... flee away--(Re 21:4).
11. (Is 35:10).
Therefore--assurance of faith; or else the answer of Jehovah corresponding to their prayer. As surely as God redeemed Israel out of Egypt, He shall redeem them from Babylon, both the literal in the age following, and mystical in the last ages (Re 18:20, 21). There shall be a second exodus (Is 11:11-16; 27:12, 13).
singing--image from the custom of singing on a journey when a caravan is passing along the extended plains in the East.
everlasting joy--(Jude 24).
sorrow ... flee away--(Re 21:4).
I, Even I, Am He That Comforteth You
12I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass;
Jamieson-Fausset-Brown
12. comforteth--(Is 51:3; Is 40:1).
thou--Zion.
son of man--frail and dying as his parent Adam.
be made as grass--wither as grass (Is 40:6, 7).
12. comforteth--(Is 51:3; Is 40:1).
thou--Zion.
son of man--frail and dying as his parent Adam.
be made as grass--wither as grass (Is 40:6, 7).
The Pulpit Commentary
AN ADDRESS OF GOD TO HIS CAPTIVE PEOPLE. There is no very clear connection between this passage and the preceding, to which it is certainly not an answer. God comforts the captives under the oppression which they are suffering
(1) by reminding them of their oppressors' weakness and short-livedness;
(2) by assuring them of speedy deliverance (Isa_51:14); and
(3) by impressing upon them his own power as shown in the past, which is a guarantee that he will protect them in the future (Isa_51:15, Isa_51:16).
I am he that comforteth you (comp. Isa_51:3, and the comment ad loc). Who art thou? Art thou a poor, weak, powerless, unprotected people, which might well tremble at the powerful Babylonians: or art thou not rather a people under the special protection of Jehovah, bound, therefore, to fear no one? As grass (comp. Isa_37:27; Isa_11:6-8).
AN ADDRESS OF GOD TO HIS CAPTIVE PEOPLE. There is no very clear connection between this passage and the preceding, to which it is certainly not an answer. God comforts the captives under the oppression which they are suffering
(1) by reminding them of their oppressors' weakness and short-livedness;
(2) by assuring them of speedy deliverance (Isa_51:14); and
(3) by impressing upon them his own power as shown in the past, which is a guarantee that he will protect them in the future (Isa_51:15, Isa_51:16).
I am he that comforteth you (comp. Isa_51:3, and the comment ad loc). Who art thou? Art thou a poor, weak, powerless, unprotected people, which might well tremble at the powerful Babylonians: or art thou not rather a people under the special protection of Jehovah, bound, therefore, to fear no one? As grass (comp. Isa_37:27; Isa_11:6-8).
13And forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor?
Jamieson-Fausset-Brown
13. (Is 40:12, 26, 28), the same argument of comfort drawn from the omnipotence of the Creator.
as if ... ready, &c.--literally, "when he directs," namely, his arrow, to destroy (Psa 21:12; 7:13; 11:2) [Maurer].
13. (Is 40:12, 26, 28), the same argument of comfort drawn from the omnipotence of the Creator.
as if ... ready, &c.--literally, "when he directs," namely, his arrow, to destroy (Psa 21:12; 7:13; 11:2) [Maurer].
The Pulpit Commentary
And forgettest the Lord thy Maker. It is not so much apostasy as want of a lively and practical faith with which captive Israel is here reproached. They did not deny God—they only left him out of sight, neglected him, forgot him. That hath stretched forth the heavens (comp. Isa_40:22; Isa_42:5; Isa_44:24; Isa_45:12, etc.). And laid the foundations of the earth (see Isa_48:13; Psa_102:25; Heb_1:10). And hast feared continually … because of the fury of the oppressor. (On the sufferings of the Israelites under their Babylonian oppressors, see the comment on Isa_42:22, and again on Isa_47:6.) By the present passage it would appear that life itself was not safe from their cruel fury, when their victims had exasperated them. Where is the fury of the oppressor? All their violence and rage will come to nought, when they in their turn become subject to the conquering Persians.
And forgettest the Lord thy Maker. It is not so much apostasy as want of a lively and practical faith with which captive Israel is here reproached. They did not deny God—they only left him out of sight, neglected him, forgot him. That hath stretched forth the heavens (comp. Isa_40:22; Isa_42:5; Isa_44:24; Isa_45:12, etc.). And laid the foundations of the earth (see Isa_48:13; Psa_102:25; Heb_1:10). And hast feared continually … because of the fury of the oppressor. (On the sufferings of the Israelites under their Babylonian oppressors, see the comment on Isa_42:22, and again on Isa_47:6.) By the present passage it would appear that life itself was not safe from their cruel fury, when their victims had exasperated them. Where is the fury of the oppressor? All their violence and rage will come to nought, when they in their turn become subject to the conquering Persians.
14The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.
Jamieson-Fausset-Brown
14. captive exile--literally, one bowed down as a captive (Is 10:4) [Maurer]. The scene is primarily Babylon, and the time near the close of the captivity. Secondarily, and antitypically, the mystical Babylon, the last enemy of Israel and the Church, in which they have long suffered, but from which they are to be gloriously delivered.
pit--such as were many of the ancient dungeons (compare Jr 38:6, 11, 13; Ge 37:20).
nor ... bread ... fail--(Is 33:16; Jr 37:21).
14. captive exile--literally, one bowed down as a captive (Is 10:4) [Maurer]. The scene is primarily Babylon, and the time near the close of the captivity. Secondarily, and antitypically, the mystical Babylon, the last enemy of Israel and the Church, in which they have long suffered, but from which they are to be gloriously delivered.
pit--such as were many of the ancient dungeons (compare Jr 38:6, 11, 13; Ge 37:20).
nor ... bread ... fail--(Is 33:16; Jr 37:21).
The Pulpit Commentary
The captive exile hasteneth that he may be loosed; rather, he that is bent down hasteneth to be released; i.e. such of the exiles as were cramped and bent by fetters, or by the stocks, would speedily, on the fall of Babylon, obtain their release. They would not "die unto the pit," i.e. so as to belong to the pit and to be east into it, but would live and have a sufficiency of sustenance.
The captive exile hasteneth that he may be loosed; rather, he that is bent down hasteneth to be released; i.e. such of the exiles as were cramped and bent by fetters, or by the stocks, would speedily, on the fall of Babylon, obtain their release. They would not "die unto the pit," i.e. so as to belong to the pit and to be east into it, but would live and have a sufficiency of sustenance.
15But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name.
Jamieson-Fausset-Brown
15. divided ... sea--the Red Sea. The same Hebrew word as "make to rest" (Is 51:4). Rather, "that terrify the sea," that is, restrain it by My rebuke, "when its waves roar" [Gesenius]. The Hebrew favors Maurer, "that terrify the sea so that the waves roar." The sense favors Gesenius (Jr 5:22; 31:35), or English Version (Is 51:9, 10, which favors the special reference to the exodus from Egypt).
15. divided ... sea--the Red Sea. The same Hebrew word as "make to rest" (Is 51:4). Rather, "that terrify the sea," that is, restrain it by My rebuke, "when its waves roar" [Gesenius]. The Hebrew favors Maurer, "that terrify the sea so that the waves roar." The sense favors Gesenius (Jr 5:22; 31:35), or English Version (Is 51:9, 10, which favors the special reference to the exodus from Egypt).
The Pulpit Commentary
But I am the Lord thy God, that divided the sea; rather, for I, the Lord thy God, am he that divided the sea (comp. Isa_51:10). The reference is once more to the great miracle wrought at the Exodus, when the Red Sea was "divided" before the host of Israelites (Exo_14:21; comp. Psa_74:13). Whose waves roared (see Exo_14:27; Exo_15:10).
But I am the Lord thy God, that divided the sea; rather, for I, the Lord thy God, am he that divided the sea (comp. Isa_51:10). The reference is once more to the great miracle wrought at the Exodus, when the Red Sea was "divided" before the host of Israelites (Exo_14:21; comp. Psa_74:13). Whose waves roared (see Exo_14:27; Exo_15:10).
16And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.
Jamieson-Fausset-Brown
16. Addressed to Israel, embodied in "the servant of Jehovah" (Is 42:1), Messiah, its ideal and representative Head, through whom the elect remnant is to be restored.
put my words in thy mouth--true of Israel, the depository of true religion, but fully realized only in Israel's Head and antitype, Messiah (Is 49:2; 50:4, 5; 59:21; De 18:18; Joh 3:34).
covered ... in ... shadow of ... hand--protected thee (see on Is 49:2).
plant--rather, "fix" as a tabernacle; so it ought to be rendered (Da 11:45). The "new creation," now going on in the spiritual world by the Gospel (Ep 2:10), and hereafter to be extended to the visible world, is meant (Is 65:17; 66:22; compare Is 13:13; 2Pe 3:10-13).
Zion--Its restoration is a leading part in the new creation to come (Is 65:17, 19).
16. Addressed to Israel, embodied in "the servant of Jehovah" (Is 42:1), Messiah, its ideal and representative Head, through whom the elect remnant is to be restored.
put my words in thy mouth--true of Israel, the depository of true religion, but fully realized only in Israel's Head and antitype, Messiah (Is 49:2; 50:4, 5; 59:21; De 18:18; Joh 3:34).
covered ... in ... shadow of ... hand--protected thee (see on Is 49:2).
plant--rather, "fix" as a tabernacle; so it ought to be rendered (Da 11:45). The "new creation," now going on in the spiritual world by the Gospel (Ep 2:10), and hereafter to be extended to the visible world, is meant (Is 65:17; 66:22; compare Is 13:13; 2Pe 3:10-13).
Zion--Its restoration is a leading part in the new creation to come (Is 65:17, 19).
The Pulpit Commentary
And I have put my words in thy mouth. Some commentators detach this verse altogether from the preceding passage, and regard it as a fragment intruded here out of its proper place by some unaccountable accident. From the close resemblance of the expressions used to those in Isa_49:2, they consider that the person addressed must be "the Servant of Jehovah," and hence conclude that the verse "originally stood in some other context" (Cheyne). It is, however, quite possible to regard Israel as still addressed; since Israel too was the recipient of God's words (see Isa_59:21), and was protected by God's hand from destruction, and kept in existence until the happy time should come when God would create a new heaven and a new earth (Isa_65:17) for Israel's dwelling-place, and say unto Zion—i.e. to the "new Jerusalem" Rev_21:2)—Thou art my people. This crowning promise well terminates the comforting address wherewith Jehovah at this time saw fit to cheer and encourage his captive people.
And I have put my words in thy mouth. Some commentators detach this verse altogether from the preceding passage, and regard it as a fragment intruded here out of its proper place by some unaccountable accident. From the close resemblance of the expressions used to those in Isa_49:2, they consider that the person addressed must be "the Servant of Jehovah," and hence conclude that the verse "originally stood in some other context" (Cheyne). It is, however, quite possible to regard Israel as still addressed; since Israel too was the recipient of God's words (see Isa_59:21), and was protected by God's hand from destruction, and kept in existence until the happy time should come when God would create a new heaven and a new earth (Isa_65:17) for Israel's dwelling-place, and say unto Zion—i.e. to the "new Jerusalem" Rev_21:2)—Thou art my people. This crowning promise well terminates the comforting address wherewith Jehovah at this time saw fit to cheer and encourage his captive people.
Awake, Awake, Stand Up, O Jerusalem
17Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out.
Jamieson-Fausset-Brown
17. Awake, awake, stand up, O Jerusalem, &c.--(Is 52:1).
drunk--Jehovah's wrath is compared to an intoxicating draught because it confounds the sufferer under it, and makes him fall (Job 21:20; Psa 60:3; 75:8; Jr 25:15, 16; 49:12; Zec 12:2; Re 14:10); ("poured out without mixture"; rather, "the pure wine juice mixed with intoxicating drugs").
of trembling--which produced trembling or intoxication.
wrung ... out--drained the last drop out; the dregs were the sediments from various substances, as honey, dates, and drugs, put into the wine to increase the strength and sweetness.
17. Awake, awake, stand up, O Jerusalem, &c.--(Is 52:1).
drunk--Jehovah's wrath is compared to an intoxicating draught because it confounds the sufferer under it, and makes him fall (Job 21:20; Psa 60:3; 75:8; Jr 25:15, 16; 49:12; Zec 12:2; Re 14:10); ("poured out without mixture"; rather, "the pure wine juice mixed with intoxicating drugs").
of trembling--which produced trembling or intoxication.
wrung ... out--drained the last drop out; the dregs were the sediments from various substances, as honey, dates, and drugs, put into the wine to increase the strength and sweetness.
The Pulpit Commentary
AN ADDRESS OF THE PROPHET TO JERUSALEM. The comfort afforded to Israel generally is now concentrated on Jerusalem. Her condition during the long period of the Captivity is deplored, and her want of a champion to assert her cause and raise her out of the dust is lamented (Isa_51:17-20). After this, an assurance is given her that the miseries which she has suffered shall pass from her to her great enemy, by whom the dregs of the "cup of trembling" shall be drained, and the last drop wrung out (Isa_51:21-23).
Awake, awake (comp. Isa_51:9 and Isa_52:1). Isaiah marks the breaks in his prophecy, sometimes by a repetition of terminal clauses, which have the effect of a refrain (Isa_5:25; Isa_9:12, Isa_9:17, Isa_9:21; Isa_10:4; and Isa_48:22; Isa_57:21); sometimes by a repetition of initial clauses of a striking character (Isa_5:8, Isa_5:11, Isa_5:20; Isa_13:1; Isa_15:1; Isa_17:1; Isa_19:1; Isa_21:1,Isa_21:11; Isa_22:1; Isa_23:1; Isa_28:1; Isa_29:1; Isa_30:1; Isa_31:1; Isa_33:1; Isa_48:1, Isa_48:12, Isa_48:16; Isa_50:4, Isa_50:7, Isa_50:9, etc.). Here we have thrice over "Awake, awake"—not, however, an exact repetition in the Hebrew, but a near approach to it each summons forming the commencement of a new paragraph or subsection. Which hast drunk at the hand of the Lord the cup of his fury. The cup of God's fury was poured out on Jerusalem when the city was taken by Nebuchadnezzar, the temple, the royal palace, and the houses of the nobles burnt (2Ki_25:9), the walls broken down (2Ki_25:10), and the bulk of the inhabitants carried away captive to Babylon. "The cup of God's fury" is an expression used by Jeremiah (Jer_25:15). The dregs of the cup; rather, perhaps, the goblet-cup (Cheyne), or the out-swollen cup. It is the fulness of the measure of Jerusalem's punishment, not its character, which is pointed at.
AN ADDRESS OF THE PROPHET TO JERUSALEM. The comfort afforded to Israel generally is now concentrated on Jerusalem. Her condition during the long period of the Captivity is deplored, and her want of a champion to assert her cause and raise her out of the dust is lamented (Isa_51:17-20). After this, an assurance is given her that the miseries which she has suffered shall pass from her to her great enemy, by whom the dregs of the "cup of trembling" shall be drained, and the last drop wrung out (Isa_51:21-23).
Awake, awake (comp. Isa_51:9 and Isa_52:1). Isaiah marks the breaks in his prophecy, sometimes by a repetition of terminal clauses, which have the effect of a refrain (Isa_5:25; Isa_9:12, Isa_9:17, Isa_9:21; Isa_10:4; and Isa_48:22; Isa_57:21); sometimes by a repetition of initial clauses of a striking character (Isa_5:8, Isa_5:11, Isa_5:20; Isa_13:1; Isa_15:1; Isa_17:1; Isa_19:1; Isa_21:1,Isa_21:11; Isa_22:1; Isa_23:1; Isa_28:1; Isa_29:1; Isa_30:1; Isa_31:1; Isa_33:1; Isa_48:1, Isa_48:12, Isa_48:16; Isa_50:4, Isa_50:7, Isa_50:9, etc.). Here we have thrice over "Awake, awake"—not, however, an exact repetition in the Hebrew, but a near approach to it each summons forming the commencement of a new paragraph or subsection. Which hast drunk at the hand of the Lord the cup of his fury. The cup of God's fury was poured out on Jerusalem when the city was taken by Nebuchadnezzar, the temple, the royal palace, and the houses of the nobles burnt (2Ki_25:9), the walls broken down (2Ki_25:10), and the bulk of the inhabitants carried away captive to Babylon. "The cup of God's fury" is an expression used by Jeremiah (Jer_25:15). The dregs of the cup; rather, perhaps, the goblet-cup (Cheyne), or the out-swollen cup. It is the fulness of the measure of Jerusalem's punishment, not its character, which is pointed at.
18There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up.
Jamieson-Fausset-Brown
18. Following up the image in Is 51:17, intoxicated and confused by the cup of God's anger, she has none to guide her in her helpless state; she has not yet awakened out of the sleep caused by that draught. This cannot apply to the Babylonish captivity; for in it they had Ezekiel and Daniel, Ezra and Nehemiah, as "guides," and soon awoke out of that sleep; but it applies to the Jews now, and will be still more applicable in their coming oppression by Antichrist.
18. Following up the image in Is 51:17, intoxicated and confused by the cup of God's anger, she has none to guide her in her helpless state; she has not yet awakened out of the sleep caused by that draught. This cannot apply to the Babylonish captivity; for in it they had Ezekiel and Daniel, Ezra and Nehemiah, as "guides," and soon awoke out of that sleep; but it applies to the Jews now, and will be still more applicable in their coming oppression by Antichrist.
The Pulpit Commentary
None to guide her. From the time that Johanan, the son of Kareah, and the other "captains of the forces," quitted Judaea and fled into Egypt, taking with them Jeremiah and Baruch (Jer_43:5-7), there was no one left in the country with any authority or any ability to direct affairs. The city, no doubt, suffered by this state of things, becoming more ruined and more desolate than it would have been otherwise. Had Johanan and the Jews under him remained in the land, God had promised to "build them, and not pull them down;" to "plant them, and not pluck them up" (Jer_42:10). Thus Jerusalem's extreme desolation was not wholly the result of the Babylonian conquest, but was partly due to the after-misconduct of the Jews left in the country.
None to guide her. From the time that Johanan, the son of Kareah, and the other "captains of the forces," quitted Judaea and fled into Egypt, taking with them Jeremiah and Baruch (Jer_43:5-7), there was no one left in the country with any authority or any ability to direct affairs. The city, no doubt, suffered by this state of things, becoming more ruined and more desolate than it would have been otherwise. Had Johanan and the Jews under him remained in the land, God had promised to "build them, and not pull them down;" to "plant them, and not pluck them up" (Jer_42:10). Thus Jerusalem's extreme desolation was not wholly the result of the Babylonian conquest, but was partly due to the after-misconduct of the Jews left in the country.
19These two things are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee?
Jamieson-Fausset-Brown
19. two--classes of evils, for he enumerates four, namely, desolation and destruction to the land and state; famine and the sword to the people.
who shall be sorry for thee--so as to give thee effectual relief: as the parallel clause, "By whom shall I comfort thee?" shows (La 2:11-13).
19. two--classes of evils, for he enumerates four, namely, desolation and destruction to the land and state; famine and the sword to the people.
who shall be sorry for thee--so as to give thee effectual relief: as the parallel clause, "By whom shall I comfort thee?" shows (La 2:11-13).
The Pulpit Commentary
These two things. What are the "two things," it is asked, since four are mentioned—desolation, and destruction, and the famine, and the sword? The right answer seems to be that of Aben Ezra and Kimchi, that the two things are "desolation,'' or rather "wasting" within, produced by "famine;" and "destruction" without, produced by "the sword." Who shall be sorry for thee? rather, who will mourn with thee? Jerusalem is without friends; no man condoles with her over her misfortunes. God alone feels compassion; but even he scarce knows how to comfort. By whom? rather, how? (comp. Amo_7:2, Amo_7:5).
These two things. What are the "two things," it is asked, since four are mentioned—desolation, and destruction, and the famine, and the sword? The right answer seems to be that of Aben Ezra and Kimchi, that the two things are "desolation,'' or rather "wasting" within, produced by "famine;" and "destruction" without, produced by "the sword." Who shall be sorry for thee? rather, who will mourn with thee? Jerusalem is without friends; no man condoles with her over her misfortunes. God alone feels compassion; but even he scarce knows how to comfort. By whom? rather, how? (comp. Amo_7:2, Amo_7:5).
20Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God.
Jamieson-Fausset-Brown
20. head of all ... streets--(La 2:19; 4:1).
wild bull--rather, "oryx" [Jerome], or gazelle [Gesenius], or wild goat [Bochart]; commonly in the East taken in a net, of a wide sweep, into which the beasts were hunted together. The streets of cities in the East often have gates, which are closed at night; a person wishing to escape would be stopped by them and caught, as a wild animal in a net.
20. head of all ... streets--(La 2:19; 4:1).
wild bull--rather, "oryx" [Jerome], or gazelle [Gesenius], or wild goat [Bochart]; commonly in the East taken in a net, of a wide sweep, into which the beasts were hunted together. The streets of cities in the East often have gates, which are closed at night; a person wishing to escape would be stopped by them and caught, as a wild animal in a net.
The Pulpit Commentary
Thy sons have fainted, they lie; rather, thy sons fainted; they lay. The prophet describes the siege and capture of Jerusalem as past, because his standpoint is the time of the Captivity. He depicts tile inhabitants of Jerusalem as "faint" through famine, and so weak that they lie prostrate about the streets. As a wild bull in a net; rather, like a gazelle in a net—panting, exhausted, incapable of the hast resistance. They are full of the fury of the Lord; i.e. the fury of the Lord has been fully poured out upon them.
Thy sons have fainted, they lie; rather, thy sons fainted; they lay. The prophet describes the siege and capture of Jerusalem as past, because his standpoint is the time of the Captivity. He depicts tile inhabitants of Jerusalem as "faint" through famine, and so weak that they lie prostrate about the streets. As a wild bull in a net; rather, like a gazelle in a net—panting, exhausted, incapable of the hast resistance. They are full of the fury of the Lord; i.e. the fury of the Lord has been fully poured out upon them.
21Therefore hear now this, thou afflicted, and drunken, but not with wine:
Jamieson-Fausset-Brown
21. drunken ... not with wine--(Is 29:9; compare Is 51:17, 20, here; La 3:15).
21. drunken ... not with wine--(Is 29:9; compare Is 51:17, 20, here; La 3:15).
The Pulpit Commentary
Drunken, but not with wine (comp. Isa_29:9; and see above, Isa_29:17, which shows that the appearance of drunkenness had been produced by Jerusalem drinking the cup of God's wrath).
Drunken, but not with wine (comp. Isa_29:9; and see above, Isa_29:17, which shows that the appearance of drunkenness had been produced by Jerusalem drinking the cup of God's wrath).
22Thus saith thy Lord the LORD, and thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again:
Jamieson-Fausset-Brown
22. pleadeth ... cause--(Psa 35:1; Jr 50:34; Mi 7:9).
no more drink it--(Is 54:7-9). This cannot apply to Israel after the return from Babylon, but only to them after their final restoration.
22. pleadeth ... cause--(Psa 35:1; Jr 50:34; Mi 7:9).
no more drink it--(Is 54:7-9). This cannot apply to Israel after the return from Babylon, but only to them after their final restoration.
The Pulpit Commentary
The Lord … that pleadeth the cause of his people (comp. Jer_50:34, which contains an allusion to this passage). As his people have a relentless adversary, who accuses them continually, and pleads against them (Rev_12:10), so it is needful that they should have an untiring advocate. God himself is this Advocate. The dregs of the cup (see the comment on Isa_51:17, ad fin.).
The Lord … that pleadeth the cause of his people (comp. Jer_50:34, which contains an allusion to this passage). As his people have a relentless adversary, who accuses them continually, and pleads against them (Rev_12:10), so it is needful that they should have an untiring advocate. God himself is this Advocate. The dregs of the cup (see the comment on Isa_51:17, ad fin.).
23But I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over.
Jamieson-Fausset-Brown
23. (Is 49:26; Jr 25:15-29; Zec 12:2).
Bow down that ... go over--Conquerors often literally trod on the necks of conquered kings, as Sapor of Persia did to the Roman emperor Valerian (Jos 10:24; Psa 18:40; 66:11, 12).
23. (Is 49:26; Jr 25:15-29; Zec 12:2).
Bow down that ... go over--Conquerors often literally trod on the necks of conquered kings, as Sapor of Persia did to the Roman emperor Valerian (Jos 10:24; Psa 18:40; 66:11, 12).
The Pulpit Commentary
I will put it into the hand of them that afflict thee. Babylon, the oppressor of Judah, shall in her turn be made to drink of the cup of which Judah had so long drunk, and shall suffer nearly the same woes which she had inflicted. Meanwhile, Judah should cease to drink of the cup, and have "a time of refreshing." Bow down, that we may go over; i.e. "submit yourselves to the uttermost, that we may put upon you the most extreme indignity." The metaphor is drawn from the actual practise of conquerors, who made captive kings prostrate themselves, and placed their feet upon their necks, or otherwise trampled upon them.
I will put it into the hand of them that afflict thee. Babylon, the oppressor of Judah, shall in her turn be made to drink of the cup of which Judah had so long drunk, and shall suffer nearly the same woes which she had inflicted. Meanwhile, Judah should cease to drink of the cup, and have "a time of refreshing." Bow down, that we may go over; i.e. "submit yourselves to the uttermost, that we may put upon you the most extreme indignity." The metaphor is drawn from the actual practise of conquerors, who made captive kings prostrate themselves, and placed their feet upon their necks, or otherwise trampled upon them.
THE HOLY BIBLE
Isaiah
Chapter 51
Translated out of the original tongues, and with the former translations diligently compared and revised.
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