Isaiah 59
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Isaiah 59
Your Iniquities Have Separated Between You and Your God
1Behold, the LORD’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:
Jamieson-Fausset-Brown
CHAPTER 59
Is 59:1-21. The People's Sin the Cause of Judgments: They at Last Own It Themselves: the Redeemer's Future Interposition in Their Extremity.
The reason why Jehovah does not deliver His people, notwithstanding their religious services (Is 58:3), is not want of power on His part, but because of their sins (Is 59:1-8); Is 59:9-15 contain their confession; Is 59:16-21, the consequent promise of the Messiah.
1. hand ... shortened--(See on Is 50:2).
ear heavy--(Is 6:10).
CHAPTER 59
Is 59:1-21. The People's Sin the Cause of Judgments: They at Last Own It Themselves: the Redeemer's Future Interposition in Their Extremity.
The reason why Jehovah does not deliver His people, notwithstanding their religious services (Is 58:3), is not want of power on His part, but because of their sins (Is 59:1-8); Is 59:9-15 contain their confession; Is 59:16-21, the consequent promise of the Messiah.
1. hand ... shortened--(See on Is 50:2).
ear heavy--(Is 6:10).
The Pulpit Commentary
A GENERAL REBUKE OF ISRAEL FOR ITS MANIFOLD SINS, The command given to the prophet in Isa_58:1 to "show God's people their transgression, and the house of Jacob their sins "—partly executed in Isa_58:4-7 and Isa_58:13—is now further carried out by a scathing denunciation of various forms of wickedness, more or less prevalent in Israel, the effect of which has been to separate between Israel and God, to "shorten God's hand" and "make his ears heavy." The passage has many analogies with Isa_1:2-23.
The Lord's hand is not shortened; i.e. God is not less able to help than of old; his "hand" has lost none of its power. That he does not help is owing to the iniquities of his people, which have separated between him and them (Isa_59:2). It is the same fact which has made his ear heavy. He cannot hear prayers that are not sincere—not from the heart.
A GENERAL REBUKE OF ISRAEL FOR ITS MANIFOLD SINS, The command given to the prophet in Isa_58:1 to "show God's people their transgression, and the house of Jacob their sins "—partly executed in Isa_58:4-7 and Isa_58:13—is now further carried out by a scathing denunciation of various forms of wickedness, more or less prevalent in Israel, the effect of which has been to separate between Israel and God, to "shorten God's hand" and "make his ears heavy." The passage has many analogies with Isa_1:2-23.
The Lord's hand is not shortened; i.e. God is not less able to help than of old; his "hand" has lost none of its power. That he does not help is owing to the iniquities of his people, which have separated between him and them (Isa_59:2). It is the same fact which has made his ear heavy. He cannot hear prayers that are not sincere—not from the heart.
2But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.
Jamieson-Fausset-Brown
2. hid--Hebrew, "caused Him to hide" (La 3:44).
2. hid--Hebrew, "caused Him to hide" (La 3:44).
The Pulpit Commentary
Have separated; literally, have been separating. The force of the form used is continuous, and implies that Israel had now for a long time been heaping up a barrier between itself and Jehovah. Your sins have hid his face; literally, your sins have caused his face to be hidden from you, i.e. "have made him avert it."
Have separated; literally, have been separating. The force of the form used is continuous, and implies that Israel had now for a long time been heaping up a barrier between itself and Jehovah. Your sins have hid his face; literally, your sins have caused his face to be hidden from you, i.e. "have made him avert it."
3For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness.
Jamieson-Fausset-Brown
3. (Is 1:15; Ro 3:13-15).
hands ... fingers--Not merely the "hands" perpetrate deeds of grosser enormity ("blood"), but the "fingers" commit more minute acts of "iniquity."
lips ... tongue--The lips "speak" openly "lies," the tongue "mutters" malicious insinuations ("perverseness"; perverse misrepresentations of others) (Jr 6:28; 9:4).
3. (Is 1:15; Ro 3:13-15).
hands ... fingers--Not merely the "hands" perpetrate deeds of grosser enormity ("blood"), but the "fingers" commit more minute acts of "iniquity."
lips ... tongue--The lips "speak" openly "lies," the tongue "mutters" malicious insinuations ("perverseness"; perverse misrepresentations of others) (Jr 6:28; 9:4).
The Pulpit Commentary
Your hands are defiled with blood (comp. Isa_1:15, Isa_1:21). (On the "innocent blood" shed by the Jews of the later Judaean kingdom, see 2Ki_21:6, 2Ki_21:16; 2Ki_24:4; 2Ki_25:25; 2Ch_24:21; 2Ch_28:3; 2Ch_33:6; 2Ch_36:16, etc.) It consisted in
(1) sacrifices of children to Moloch;
(2) persecution of prophets; and
(3) judicial murders, either actual (like that of Naboth, in Israel) or virtual, i.e. such perversion of justice as produced general poverty and misery, and tended to shorten men's lives (see the comment on Isa_1:15). Your lips have spoken lies (comp. Isa_32:7). The wicked oppressors "devised wicked devices to destroy the poor with lying words."
Your hands are defiled with blood (comp. Isa_1:15, Isa_1:21). (On the "innocent blood" shed by the Jews of the later Judaean kingdom, see 2Ki_21:6, 2Ki_21:16; 2Ki_24:4; 2Ki_25:25; 2Ch_24:21; 2Ch_28:3; 2Ch_33:6; 2Ch_36:16, etc.) It consisted in
(1) sacrifices of children to Moloch;
(2) persecution of prophets; and
(3) judicial murders, either actual (like that of Naboth, in Israel) or virtual, i.e. such perversion of justice as produced general poverty and misery, and tended to shorten men's lives (see the comment on Isa_1:15). Your lips have spoken lies (comp. Isa_32:7). The wicked oppressors "devised wicked devices to destroy the poor with lying words."
4None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity.
Jamieson-Fausset-Brown
4. Rather, "No one calleth an adversary into court with justice," that is, None bringeth a just suit: "No one pleadeth with truth."
they trust ... iniquity--(So Job 15:35; Psa 7:14).
4. Rather, "No one calleth an adversary into court with justice," that is, None bringeth a just suit: "No one pleadeth with truth."
they trust ... iniquity--(So Job 15:35; Psa 7:14).
The Pulpit Commentary
None calleth for justice; rather, none preferreth his suit in justice (so Lowth, Gesenius, Ewald, Knobel, and Mr. Cheyne). "No one," that is, "who engaged in a suit, limited himself to just pleas and honest courses in his prosecution of it." Nor any pleadeth for truth; rather, none pleadeth in truthfulness. They trust in vanity; literally, in chaos; i.e. "in a mass of false and vain statements." The whole basis of the dealings between man and man was unsound, corrupt, chaotic. Where truth and plain dealing are set aside, all shortly becomes ruin and confusion. They conceive mischief, etc. (comp. Psa_7:14).
None calleth for justice; rather, none preferreth his suit in justice (so Lowth, Gesenius, Ewald, Knobel, and Mr. Cheyne). "No one," that is, "who engaged in a suit, limited himself to just pleas and honest courses in his prosecution of it." Nor any pleadeth for truth; rather, none pleadeth in truthfulness. They trust in vanity; literally, in chaos; i.e. "in a mass of false and vain statements." The whole basis of the dealings between man and man was unsound, corrupt, chaotic. Where truth and plain dealing are set aside, all shortly becomes ruin and confusion. They conceive mischief, etc. (comp. Psa_7:14).
5They hatch cockatrice’ eggs, and weave the spider’s web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper.
Jamieson-Fausset-Brown
5. cockatrice--probably the basilisk serpent, cerastes. Instead of crushing evil in the egg, they foster it.
spider's web--This refers not to the spider's web being made to entrap, but to its thinness, as contrasted with substantial "garments," as Is 59:6 shows. Their works are vain and transitory (Job 8:14; Pr 11:18).
eateth ... their eggs--he who partakes in their plans, or has anything to do with them, finds them pestiferous.
that which is crushed--The egg, when it is broken, breaketh out as a viper; their plans, however specious in their undeveloped form like the egg, when developed, are found pernicious. Though the viper is viviparous (from which "vi-per" is derived), yet during gestation, the young are included in eggs, which break at the birth [Bochart]; however, metaphors often combine things without representing everything to the life.
5. cockatrice--probably the basilisk serpent, cerastes. Instead of crushing evil in the egg, they foster it.
spider's web--This refers not to the spider's web being made to entrap, but to its thinness, as contrasted with substantial "garments," as Is 59:6 shows. Their works are vain and transitory (Job 8:14; Pr 11:18).
eateth ... their eggs--he who partakes in their plans, or has anything to do with them, finds them pestiferous.
that which is crushed--The egg, when it is broken, breaketh out as a viper; their plans, however specious in their undeveloped form like the egg, when developed, are found pernicious. Though the viper is viviparous (from which "vi-per" is derived), yet during gestation, the young are included in eggs, which break at the birth [Bochart]; however, metaphors often combine things without representing everything to the life.
The Pulpit Commentary
They hatch cockatrice' eggs. (On the cockatrice, see the comment upon Isa_11:8.) The meaning here is that the people gave themselves to brooding on and hatching purposes which were as pernicious and destructive as the eggs of venomous serpents. And weave the spider's web; i.e. "their purposes were as flimsy and unsubstantial as the web of the spider." He that eateth, etc. If a man partake of their plans, he becomes morally as bad as they, and is smitten with spiritual death. If an attempt be made to "crush" and destroy their plans, the only result is the premature birth of a viper.
They hatch cockatrice' eggs. (On the cockatrice, see the comment upon Isa_11:8.) The meaning here is that the people gave themselves to brooding on and hatching purposes which were as pernicious and destructive as the eggs of venomous serpents. And weave the spider's web; i.e. "their purposes were as flimsy and unsubstantial as the web of the spider." He that eateth, etc. If a man partake of their plans, he becomes morally as bad as they, and is smitten with spiritual death. If an attempt be made to "crush" and destroy their plans, the only result is the premature birth of a viper.
6Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands.
Jamieson-Fausset-Brown
6. not ... garments--like the "fig leaves" wherewith Adam and Eve vainly tried to cover their shame, as contrasted with "the coats of skins" which the Lord God made to clothe them with (Is 64:6; Ro 13:14; Ga 3:27; Php 3:9). The artificial self-deceiving sophisms of human philosophy (1Ti 6:5; 2Ti 2:16, 23).
6. not ... garments--like the "fig leaves" wherewith Adam and Eve vainly tried to cover their shame, as contrasted with "the coats of skins" which the Lord God made to clothe them with (Is 64:6; Ro 13:14; Ga 3:27; Php 3:9). The artificial self-deceiving sophisms of human philosophy (1Ti 6:5; 2Ti 2:16, 23).
The Pulpit Commentary
Their webs shall not become garments. The unsubstantial fabrics which they weave shall not serve them in any way as garments, or be of any real value or utility. Their devices shall not take objective shape in such sort as to afford them "cover" or protection. Their works are works of iniquity; rather, works of nothingness, works that make a mere pretence of being works at all, and are in reality mere shams, impotent and delusive. And the act of violence is in their hands; rather, and it is an act of violence that is in their hands. Violence creates nothing. At the best, it destroys.
Their webs shall not become garments. The unsubstantial fabrics which they weave shall not serve them in any way as garments, or be of any real value or utility. Their devices shall not take objective shape in such sort as to afford them "cover" or protection. Their works are works of iniquity; rather, works of nothingness, works that make a mere pretence of being works at all, and are in reality mere shams, impotent and delusive. And the act of violence is in their hands; rather, and it is an act of violence that is in their hands. Violence creates nothing. At the best, it destroys.
7Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths.
Jamieson-Fausset-Brown
7. feet--All their members are active in evil; in Is 59:3, the "hands, fingers, lips, and tongue," are specified.
run ... haste--(Ro 3:15). Contrast David's "running and hasting" in the ways of God (Psa 119:32, 60).
thoughts--not merely their acts, but their whole thoughts.
7. feet--All their members are active in evil; in Is 59:3, the "hands, fingers, lips, and tongue," are specified.
run ... haste--(Ro 3:15). Contrast David's "running and hasting" in the ways of God (Psa 119:32, 60).
thoughts--not merely their acts, but their whole thoughts.
The Pulpit Commentary
Their feet run to evil. It is, however, only too true that they have a power to work evil. They cannot construct, their devices fall through, their "spinning" is to no purpose; but they can, in a rough and blind way, do enormous mischief. "Their feet run to evil"—rush to it at full speed—brook no delay, but hurry on into act. It is an easy thing to shed innocent blood; and those who are conscious of constructive impotence are very apt to seek compensation by doing destructive work, which at least shows that they have a power of some kind. Hence "Reigns of Terror" when revolutions are at the last gasp. The strong expressions with respect to shedding innocent blood, used here and in 2Ki_21:16 and 2Ki_24:4, seem to imply something like a massacre of the more godly Israelites by the ungodly in Manasseh's time. Wasting and destruction (compare the "destruction and misery" of Rom_3:16, which is a quotation of the present passage).
Their feet run to evil. It is, however, only too true that they have a power to work evil. They cannot construct, their devices fall through, their "spinning" is to no purpose; but they can, in a rough and blind way, do enormous mischief. "Their feet run to evil"—rush to it at full speed—brook no delay, but hurry on into act. It is an easy thing to shed innocent blood; and those who are conscious of constructive impotence are very apt to seek compensation by doing destructive work, which at least shows that they have a power of some kind. Hence "Reigns of Terror" when revolutions are at the last gasp. The strong expressions with respect to shedding innocent blood, used here and in 2Ki_21:16 and 2Ki_24:4, seem to imply something like a massacre of the more godly Israelites by the ungodly in Manasseh's time. Wasting and destruction (compare the "destruction and misery" of Rom_3:16, which is a quotation of the present passage).
8The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace.
Jamieson-Fausset-Brown
8. peace--whether in relation to God, to their own conscience, or to their fellow men (Is 57:20, 21).
judgment--justice.
crooked--the opposite of "straightforward" (Pr 2:15; 28:18).
8. peace--whether in relation to God, to their own conscience, or to their fellow men (Is 57:20, 21).
judgment--justice.
crooked--the opposite of "straightforward" (Pr 2:15; 28:18).
The Pulpit Commentary
The way of peace they know not. They have no desire for "peace," and neither "seek" it nor "ensue" it (1Pe_3:11). Peace can only be obtained through righteousness (Isa_32:17). There is no judgment in their goings; rather, no justice—no recognition of other men's rights, no endeavour to observe right in their own acts and proceedings (comp. Isa_59:4; and see also Isa_1:17, Isa_1:21, Isa_1:23; Isa_3:14, Isa_3:15, etc.). They have made them crooked paths (comp. Pro_2:15; Pro_10:9; Pro_28:6). The way that leadeth to life is straight. They have wandered from it, and made for themselves "crooked" paths, which can only lead to destruction. In such paths there neither is nor can be "peace."
The way of peace they know not. They have no desire for "peace," and neither "seek" it nor "ensue" it (1Pe_3:11). Peace can only be obtained through righteousness (Isa_32:17). There is no judgment in their goings; rather, no justice—no recognition of other men's rights, no endeavour to observe right in their own acts and proceedings (comp. Isa_59:4; and see also Isa_1:17, Isa_1:21, Isa_1:23; Isa_3:14, Isa_3:15, etc.). They have made them crooked paths (comp. Pro_2:15; Pro_10:9; Pro_28:6). The way that leadeth to life is straight. They have wandered from it, and made for themselves "crooked" paths, which can only lead to destruction. In such paths there neither is nor can be "peace."
We Wait for Light, but Behold Obscurity
9Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness.
Jamieson-Fausset-Brown
9. judgment far--retribution in kind because they had shown "no judgment in their goings" (Is 59:8). "The vindication of our just rights by God is withheld by Him from us."
us--In Is 59:8 and previous verses, it was "they," the third person; here, "us ... we," the first person. The nation here speaks: God thus making them out of their own mouth condemn themselves; just as He by His prophet had condemned them before. Isaiah includes himself with his people and speaks in their name.
justice--God's justice bringing salvation (Is 46:13).
light--the dawn of returning prosperity.
obscurity--adversity (Jr 8:15).
9. judgment far--retribution in kind because they had shown "no judgment in their goings" (Is 59:8). "The vindication of our just rights by God is withheld by Him from us."
us--In Is 59:8 and previous verses, it was "they," the third person; here, "us ... we," the first person. The nation here speaks: God thus making them out of their own mouth condemn themselves; just as He by His prophet had condemned them before. Isaiah includes himself with his people and speaks in their name.
justice--God's justice bringing salvation (Is 46:13).
light--the dawn of returning prosperity.
obscurity--adversity (Jr 8:15).
The Pulpit Commentary
ISRAEL HUMBLY CONFESSES ITS SIN'S TO GOD. Isaiah, anxious to bring the people to confession and amendment, makes humble confession in their name, joining himself with them, as if he had been a participator in their iniquities.
Therefore—i.e. on account of these sins—is judgment far from us; i.e. "does God refrain from judging our enemies." Neither doth justice—i.e. the righting of the wrongs which we suffer at the hands of the heathen—overtake us. We are left by God unavenged, and our enemies are left unpunished on account of our many transgressions. We wait for light. We look for a bright dawn to succeed the night of our trouble; but we wait in vain—the obscurity continues.
ISRAEL HUMBLY CONFESSES ITS SIN'S TO GOD. Isaiah, anxious to bring the people to confession and amendment, makes humble confession in their name, joining himself with them, as if he had been a participator in their iniquities.
Therefore—i.e. on account of these sins—is judgment far from us; i.e. "does God refrain from judging our enemies." Neither doth justice—i.e. the righting of the wrongs which we suffer at the hands of the heathen—overtake us. We are left by God unavenged, and our enemies are left unpunished on account of our many transgressions. We wait for light. We look for a bright dawn to succeed the night of our trouble; but we wait in vain—the obscurity continues.
10We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noon day as in the night; we are in desolate places as dead men.
Jamieson-Fausset-Brown
10. grope--fulfilling Moses' threat (De 28:29).
stumble at noon ... as ... night--There is no relaxation of our evils; at the time when we might look for the noon of relief, there is still the night of our calamity.
in desolate places--rather, to suit the parallel words "at noonday," in fertile (literally, "fat"; Ge 27:28) fields [Gesenius] (where all is promising) we are like the dead (who have no hope left them); or, where others are prosperous, we wander about as dead men; true of all unbelievers (Is 26:10; Lu 15:17).
10. grope--fulfilling Moses' threat (De 28:29).
stumble at noon ... as ... night--There is no relaxation of our evils; at the time when we might look for the noon of relief, there is still the night of our calamity.
in desolate places--rather, to suit the parallel words "at noonday," in fertile (literally, "fat"; Ge 27:28) fields [Gesenius] (where all is promising) we are like the dead (who have no hope left them); or, where others are prosperous, we wander about as dead men; true of all unbelievers (Is 26:10; Lu 15:17).
The Pulpit Commentary
We grope for the wall; rather, we grope along the wall (comp. Deu_28:29; and for the "blindness that had happened unto Israel" see above, Isa_29:10, Isa_29:18; Isa_35:5; Isa_42:16, etc.). We stumble at noonday. It was not that light was really wanting, but they had no eyes to behold it. We are in desolate places; rather, in dark places (Vulgate, Rodiger, Kay, Knobel). The word occurs only in this place, and is of doubtful signification.
We grope for the wall; rather, we grope along the wall (comp. Deu_28:29; and for the "blindness that had happened unto Israel" see above, Isa_29:10, Isa_29:18; Isa_35:5; Isa_42:16, etc.). We stumble at noonday. It was not that light was really wanting, but they had no eyes to behold it. We are in desolate places; rather, in dark places (Vulgate, Rodiger, Kay, Knobel). The word occurs only in this place, and is of doubtful signification.
11We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us.
Jamieson-Fausset-Brown
11. roar--moan plaintively, like a hungry bear which growls for food.
doves--(Is 38:14; Eze 7:16).
salvation--retribution in kind: because not salvation, but "destruction" was "in their paths" (Is 59:7).
11. roar--moan plaintively, like a hungry bear which growls for food.
doves--(Is 38:14; Eze 7:16).
salvation--retribution in kind: because not salvation, but "destruction" was "in their paths" (Is 59:7).
The Pulpit Commentary
We roar all like bears; rather, we growl. The verb is used commonly of the "roaring" of the sea (Isa_17:12; Isa_51:15; Jer_6:23; Jer_31:1-40 :45; Jer_50:42; Jer_51:55); but is applied also to the noise made by a dog (Psa_59:6, Psa_59:14). Here it represents the deep murmur of discontent, which alternates with the mournful tones of Israel's despondency—the latter being compared to the melancholy cooing of the dove (see Isa_38:14). We look for judgment, but there is none, etc. The same complaint as in Isa_59:9, clause 1.
We roar all like bears; rather, we growl. The verb is used commonly of the "roaring" of the sea (Isa_17:12; Isa_51:15; Jer_6:23; Jer_31:1-40 :45; Jer_50:42; Jer_51:55); but is applied also to the noise made by a dog (Psa_59:6, Psa_59:14). Here it represents the deep murmur of discontent, which alternates with the mournful tones of Israel's despondency—the latter being compared to the melancholy cooing of the dove (see Isa_38:14). We look for judgment, but there is none, etc. The same complaint as in Isa_59:9, clause 1.
12For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions are with us; and as for our iniquities, we know them;
Jamieson-Fausset-Brown
12. (Da 9:5, &c.).
thee ... us--antithesis.
with us--that is, we are conscious of them (Job 12:3, Margin; Job 15:9).
know--acknowledge they are our iniquities.
12. (Da 9:5, &c.).
thee ... us--antithesis.
with us--that is, we are conscious of them (Job 12:3, Margin; Job 15:9).
know--acknowledge they are our iniquities.
The Pulpit Commentary
Our transgressions are multiplied before thee; i.e. they are very numerous; and they come "before God," so as to attract his attention and call for his animadversion. Our sins testify against us; i.e. "rise up against us as witnesses, whose evidence we cannot disprove, and have not even the face to dispute." Our transgressions are with us—i.e. "constantly haunt us"—and as for our iniquities, we know them; i.e. we are aware of them, we acknowledge them, we have them continually in our memories. It is one of the most certain phenomena of consciousness that grievous sins, deadly sins, haunt the mind, and cannot in this life be wiped out from the memory.
Our transgressions are multiplied before thee; i.e. they are very numerous; and they come "before God," so as to attract his attention and call for his animadversion. Our sins testify against us; i.e. "rise up against us as witnesses, whose evidence we cannot disprove, and have not even the face to dispute." Our transgressions are with us—i.e. "constantly haunt us"—and as for our iniquities, we know them; i.e. we are aware of them, we acknowledge them, we have them continually in our memories. It is one of the most certain phenomena of consciousness that grievous sins, deadly sins, haunt the mind, and cannot in this life be wiped out from the memory.
13In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood.
Jamieson-Fausset-Brown
13. The particulars of the sins generally confessed in Is 59:12 (Is 48:8; Jr 2:19, 20). The act, the word, and the thought of apostasy, are all here marked: transgression and departing, &c.; lying (compare Is 59:4), and speaking, &c.; conceiving and uttering from the heart.
13. The particulars of the sins generally confessed in Is 59:12 (Is 48:8; Jr 2:19, 20). The act, the word, and the thought of apostasy, are all here marked: transgression and departing, &c.; lying (compare Is 59:4), and speaking, &c.; conceiving and uttering from the heart.
The Pulpit Commentary
An enumeration of special sins. First, sins of the heart. Transgressing and lying against the Lord; or rather, treason and unfaithfulness to Jehovah (Cheyne); followed by departing away from God, or the secret act of apostasy. Next, sins of the tongue: Speaking oppression and revolt; or, oppression and wrong—the "wrong," probably, of false accusation (comp. Deu_19:16); and, lastly, conceiving and uttering · words of falsehood generally.
An enumeration of special sins. First, sins of the heart. Transgressing and lying against the Lord; or rather, treason and unfaithfulness to Jehovah (Cheyne); followed by departing away from God, or the secret act of apostasy. Next, sins of the tongue: Speaking oppression and revolt; or, oppression and wrong—the "wrong," probably, of false accusation (comp. Deu_19:16); and, lastly, conceiving and uttering · words of falsehood generally.
14And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter.
Jamieson-Fausset-Brown
14. Justice and righteousness are put away from our legal courts.
in the street--in the forum, the place of judicature, usually at the gate of the city (Zec 8:16).
cannot enter--is shut out from the forum, or courts of justice.
14. Justice and righteousness are put away from our legal courts.
in the street--in the forum, the place of judicature, usually at the gate of the city (Zec 8:16).
cannot enter--is shut out from the forum, or courts of justice.
The Pulpit Commentary
Judgment is turned away backward. In conclusion, the crying sin of perversion of justice is admitted with much amplification.
(1) Right judgment is exactly inverted—the innocent are condemned, the guilty acquitted.
(2) Justice standeth afar off—too far off to be able to hear those who make appeal to it.
(3) Truth is fallen in the street; i.e. false witness prevails over true in the courts of justice.
(4) Equity cannot enter—is not admitted inside the courts, but waits without.
Judgment is turned away backward. In conclusion, the crying sin of perversion of justice is admitted with much amplification.
(1) Right judgment is exactly inverted—the innocent are condemned, the guilty acquitted.
(2) Justice standeth afar off—too far off to be able to hear those who make appeal to it.
(3) Truth is fallen in the street; i.e. false witness prevails over true in the courts of justice.
(4) Equity cannot enter—is not admitted inside the courts, but waits without.
15Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment.
Jamieson-Fausset-Brown
15. faileth--is not to be found.
he that departeth ... prey--He that will not fall in with the prevailing iniquity exposes himself as a prey to the wicked (Psa 10:8, 9).
Lord saw it--The iniquity of Israel, so desperate as to require nothing short of Jehovah's interposition to mend it, typifies the same necessity for a Divine Mediator existing in the deep corruption of man; Israel, the model nation, was chosen to illustrate his awful fact.
15. faileth--is not to be found.
he that departeth ... prey--He that will not fall in with the prevailing iniquity exposes himself as a prey to the wicked (Psa 10:8, 9).
Lord saw it--The iniquity of Israel, so desperate as to require nothing short of Jehovah's interposition to mend it, typifies the same necessity for a Divine Mediator existing in the deep corruption of man; Israel, the model nation, was chosen to illustrate his awful fact.
The Pulpit Commentary
A PROMISE OF DELIVERANCE. TO OPPRESSED ISRAEL. The godly in Israel were suffering a double oppression:
(1) at the hand of their ungodly brethren;
(2) at the hand of the heathen.
The prophet promises a deliverance from both. The deliverance will be followed by the establishment of Messiah's kingdom, which will continue for ever.
And the Lord saw it. The division of the verses here requires alteration. The opening clause of Isa_59:15 belongs to what precedes; the second clause to what follows. "The Lord saw" that condition of things in Israel which is described in Isa_59:3-15; and it displeased him; literally, it was evil in his eyes, especially in that there was no judgment. Justice was not done between man and man; no one thought of pronouncing just judgments. The circumstances were such as to invite a Divine interposition.
A PROMISE OF DELIVERANCE. TO OPPRESSED ISRAEL. The godly in Israel were suffering a double oppression:
(1) at the hand of their ungodly brethren;
(2) at the hand of the heathen.
The prophet promises a deliverance from both. The deliverance will be followed by the establishment of Messiah's kingdom, which will continue for ever.
And the Lord saw it. The division of the verses here requires alteration. The opening clause of Isa_59:15 belongs to what precedes; the second clause to what follows. "The Lord saw" that condition of things in Israel which is described in Isa_59:3-15; and it displeased him; literally, it was evil in his eyes, especially in that there was no judgment. Justice was not done between man and man; no one thought of pronouncing just judgments. The circumstances were such as to invite a Divine interposition.
The Redeemer Shall Come to Zion
★16And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him.
Jamieson-Fausset-Brown
16. no man--namely, to atone by his righteousness for the unrighteousness of the people. "Man" is emphatic, as in 1Ki 2:2; no representative man able to retrieve the cause of fallen men (Is 41:28; 63:5, 6; Jr 5:1; Eze 22:30).
no intercessor--no one to interpose, "to help ... uphold" (Is 63:5).
his arm--(Is 40:10; 51:5). Not man's arm, but His alone (Psa 98:1; 44:3).
his righteousness--the "arm" of Messiah. He won the victory for us, not by mere might as God, but by His invincible righteousness, as man having "the Spirit without measure" (Is 11:5; 42:6, 21; 51:8; 53:11; 1Jo 2:1).
16. no man--namely, to atone by his righteousness for the unrighteousness of the people. "Man" is emphatic, as in 1Ki 2:2; no representative man able to retrieve the cause of fallen men (Is 41:28; 63:5, 6; Jr 5:1; Eze 22:30).
no intercessor--no one to interpose, "to help ... uphold" (Is 63:5).
his arm--(Is 40:10; 51:5). Not man's arm, but His alone (Psa 98:1; 44:3).
his righteousness--the "arm" of Messiah. He won the victory for us, not by mere might as God, but by His invincible righteousness, as man having "the Spirit without measure" (Is 11:5; 42:6, 21; 51:8; 53:11; 1Jo 2:1).
The Pulpit Commentary
He saw that there was no man, and wondered that there was no intercessor; i.e. God looked for some champion of the oppressed to arise; it was to be expected under the circumstances. But, alas! "there was no man." None stood up to resist the unrighteous and protect the innocent; much less did any stand up to deliver Israel from its heathen adversaries. When it is said that God "wondered" at no champion appearing, we must understand the expression as an anthropomorphism· Therefore his arm brought salvation unto him. As them was no human champion, it became necessary that God should arise in his own Person, and show himself. "His arm" and "his righteousness" were enough; no human aid was needed, or could have added anything to the resistless strength of his might (comp. Isa_63:5).
He saw that there was no man, and wondered that there was no intercessor; i.e. God looked for some champion of the oppressed to arise; it was to be expected under the circumstances. But, alas! "there was no man." None stood up to resist the unrighteous and protect the innocent; much less did any stand up to deliver Israel from its heathen adversaries. When it is said that God "wondered" at no champion appearing, we must understand the expression as an anthropomorphism· Therefore his arm brought salvation unto him. As them was no human champion, it became necessary that God should arise in his own Person, and show himself. "His arm" and "his righteousness" were enough; no human aid was needed, or could have added anything to the resistless strength of his might (comp. Isa_63:5).
17For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloak.
Jamieson-Fausset-Brown
17. Messiah is represented as a warrior armed at all points, going forth to vindicate His people. Owing to the unity of Christ and His people, their armor is like His, except that they have no "garments of vengeance" (which is God's prerogative, Ro 12:19), or "cloak of zeal" (in the sense of judicial fury punishing the wicked; this zeal belongs properly to God, 2Ki 10:16; Ro 10:2; Php 3:6; "zeal," in the sense of anxiety for the Lord's honor, they have, Nu 25:11, 13; Psa 69:9; 2Co 7:11; 9:2); and for "salvation," which is of God alone (Psa 3:8), they have as their helmet, "the hope of salvation" (1Th 5:8). The "helmet of salvation" is attributed to them (Ep 6:14, 17) in a secondary sense; namely, derived from Him, and as yet only in hope, not fruition (Ro 8:24). The second coming here, as often, is included in this representation of Messiah. His "zeal" (Joh 2:15-17) at His first coming was but a type of His zeal and vengeance against the foes of God at His second coming (2Th 1:8-10; Re 19:11-21).
17. Messiah is represented as a warrior armed at all points, going forth to vindicate His people. Owing to the unity of Christ and His people, their armor is like His, except that they have no "garments of vengeance" (which is God's prerogative, Ro 12:19), or "cloak of zeal" (in the sense of judicial fury punishing the wicked; this zeal belongs properly to God, 2Ki 10:16; Ro 10:2; Php 3:6; "zeal," in the sense of anxiety for the Lord's honor, they have, Nu 25:11, 13; Psa 69:9; 2Co 7:11; 9:2); and for "salvation," which is of God alone (Psa 3:8), they have as their helmet, "the hope of salvation" (1Th 5:8). The "helmet of salvation" is attributed to them (Ep 6:14, 17) in a secondary sense; namely, derived from Him, and as yet only in hope, not fruition (Ro 8:24). The second coming here, as often, is included in this representation of Messiah. His "zeal" (Joh 2:15-17) at His first coming was but a type of His zeal and vengeance against the foes of God at His second coming (2Th 1:8-10; Re 19:11-21).
The Pulpit Commentary
He put on righteousness as a breastplate. The Isaiah anthropomorphism is far less gross than the Homeric. The gods in Homer put on actual armour, and take sword and shield. Jehovah arms himself for the battle in a way that is manifestly metaphoric. He puts on a "Divine panoply"—righteousness as his breastplate, salvation as his helmet, vengeance for garments, and zeal, or jealousy, for a cloak. He takes no offensive weapons—"the out-breathing of his Spirit (verse 19) is enough" (Kay).
He put on righteousness as a breastplate. The Isaiah anthropomorphism is far less gross than the Homeric. The gods in Homer put on actual armour, and take sword and shield. Jehovah arms himself for the battle in a way that is manifestly metaphoric. He puts on a "Divine panoply"—righteousness as his breastplate, salvation as his helmet, vengeance for garments, and zeal, or jealousy, for a cloak. He takes no offensive weapons—"the out-breathing of his Spirit (verse 19) is enough" (Kay).
18According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence.
Jamieson-Fausset-Brown
18. deeds--Hebrew, "recompenses"; "according as their deeds demand" [Maurer]. This verse predicts the judgments at the Lord's second coming, which shall precede the final redemption of His people (Is 66:18, 15, 16).
islands--(See on Is 41:1). Distant countries.
18. deeds--Hebrew, "recompenses"; "according as their deeds demand" [Maurer]. This verse predicts the judgments at the Lord's second coming, which shall precede the final redemption of His people (Is 66:18, 15, 16).
islands--(See on Is 41:1). Distant countries.
The Pulpit Commentary
According to their deeds; rather, according to their deserts (comp. Psa_28:4, ad fin.). He will repay. The ordinary future here, and in the remainder of the prophecy, replaces the "perfect of prophetic certitude," which has been employed in Isa_59:16, Isa_59:17. Fury to his adversaries, recompense to his enemies. God's "adversaries" are those of his own household—his people, the ungodly Israelites; his "enemies" are the heathen that oppress his people (comp. Isa_1:24, which is very similar). To the islands; i.e. the maritime lands, which, under Assyria, and afterwards under Babylon, took part in the oppression of his people.
According to their deeds; rather, according to their deserts (comp. Psa_28:4, ad fin.). He will repay. The ordinary future here, and in the remainder of the prophecy, replaces the "perfect of prophetic certitude," which has been employed in Isa_59:16, Isa_59:17. Fury to his adversaries, recompense to his enemies. God's "adversaries" are those of his own household—his people, the ungodly Israelites; his "enemies" are the heathen that oppress his people (comp. Isa_1:24, which is very similar). To the islands; i.e. the maritime lands, which, under Assyria, and afterwards under Babylon, took part in the oppression of his people.
19So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him.
Jamieson-Fausset-Brown
19. (Is 45:6; Mal 1:11). The result of God's judgments (Is 26:9; 66:18-20).
like a flood--(Jr 46:7, 8; Re 12:15).
lift up a standard--rather, from a different Hebrew root, "shall put him to flight," "drive him away" [Maurer]. Lowth, giving a different sense to the Hebrew for "enemy" from that in Is 59:18, and a forced meaning to the Hebrew for "Spirit of the Lord," translates, "When He shall come as a river straitened in its course, which a mighty wind drives along."
19. (Is 45:6; Mal 1:11). The result of God's judgments (Is 26:9; 66:18-20).
like a flood--(Jr 46:7, 8; Re 12:15).
lift up a standard--rather, from a different Hebrew root, "shall put him to flight," "drive him away" [Maurer]. Lowth, giving a different sense to the Hebrew for "enemy" from that in Is 59:18, and a forced meaning to the Hebrew for "Spirit of the Lord," translates, "When He shall come as a river straitened in its course, which a mighty wind drives along."
The Pulpit Commentary
So shall they fear; rather, and they shall fear. The result of the triumphant exhibition of God's might will be a conversion of the Gentiles, who will flock in both from the west—the quarter of "the islands"—and from the east, to do reverence to the name and to the glory of the Lord. When the enemy shall come in (rather, come on) like a flood; literally, like the river; i.e. the Euphrates (comp. Isa_8:7, "The Lord bringeth up upon them the waters of the river, strong and many, even the King of Assyria and all his glory," etc.). When this shall be the case, then the Spirit of the Lord—hypostasized or nearly so—shall lift up a standard against him (comp. Isa_10:18; Zec_9:16), and easily vanquish him. The metaphor of "lifting a standard" for making an armed resistance is common in Isaiah (Isa_5:26; Isa_13:2; Isa_18:3; Isa_31:9, etc.).
So shall they fear; rather, and they shall fear. The result of the triumphant exhibition of God's might will be a conversion of the Gentiles, who will flock in both from the west—the quarter of "the islands"—and from the east, to do reverence to the name and to the glory of the Lord. When the enemy shall come in (rather, come on) like a flood; literally, like the river; i.e. the Euphrates (comp. Isa_8:7, "The Lord bringeth up upon them the waters of the river, strong and many, even the King of Assyria and all his glory," etc.). When this shall be the case, then the Spirit of the Lord—hypostasized or nearly so—shall lift up a standard against him (comp. Isa_10:18; Zec_9:16), and easily vanquish him. The metaphor of "lifting a standard" for making an armed resistance is common in Isaiah (Isa_5:26; Isa_13:2; Isa_18:3; Isa_31:9, etc.).
The Redeemer's Covenant
★20And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.
Jamieson-Fausset-Brown
20. to Zion--Ro 11:26 quotes it, "out of Zion." Thus Paul, by inspiration, supplements the sense from Psa 14:7: He was, and is come to Zion, first with redemption, being sprung as man out of Zion. The Septuagint translates "for the sake of Zion." Paul applies this verse to the coming restoration of Israel spiritually.
them that turn from--(Ro 11:26). "shall turn away ungodliness from Jacob"; so the Septuagint, Paul herein gives the full sense under inspiration. They turn from transgression, because He first turns them from it, and it from them (Psa 130:4; La 5:21).
20. to Zion--Ro 11:26 quotes it, "out of Zion." Thus Paul, by inspiration, supplements the sense from Psa 14:7: He was, and is come to Zion, first with redemption, being sprung as man out of Zion. The Septuagint translates "for the sake of Zion." Paul applies this verse to the coming restoration of Israel spiritually.
them that turn from--(Ro 11:26). "shall turn away ungodliness from Jacob"; so the Septuagint, Paul herein gives the full sense under inspiration. They turn from transgression, because He first turns them from it, and it from them (Psa 130:4; La 5:21).
The Pulpit Commentary
And the Redeemer shall come to Zion; rather, and there shall come a Redeemer for Zion, and for those who turn, etc. When the "adversaries "and the "enemies" shall have been punished, repentant Israel shall be saved by the coming of Messiah. As usual, the prophet does not note, or perhaps see, intervals of time, but blends events of various periods into one glorious vision of triumphant deliverance, redemption, and prolonged spiritual life in the Redeemer's kingdom.
And the Redeemer shall come to Zion; rather, and there shall come a Redeemer for Zion, and for those who turn, etc. When the "adversaries "and the "enemies" shall have been punished, repentant Israel shall be saved by the coming of Messiah. As usual, the prophet does not note, or perhaps see, intervals of time, but blends events of various periods into one glorious vision of triumphant deliverance, redemption, and prolonged spiritual life in the Redeemer's kingdom.
21As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever.
Jamieson-Fausset-Brown
21. covenant with them ... thee--The covenant is with Christ, and with them only as united to Him (He 2:13). Jehovah addresses Messiah the representative and ideal Israel. The literal and spiritual Israel are His seed, to whom the promise is to be fulfilled (Psa 22:30).
spirit ... not depart ... for ever--(Jr 31:31-37; Mt 28:20).
21. covenant with them ... thee--The covenant is with Christ, and with them only as united to Him (He 2:13). Jehovah addresses Messiah the representative and ideal Israel. The literal and spiritual Israel are His seed, to whom the promise is to be fulfilled (Psa 22:30).
spirit ... not depart ... for ever--(Jr 31:31-37; Mt 28:20).
The Pulpit Commentary
As for me; literally, and I. The prophet begins with one construction, and then checks himself, and introduces another. This is my covenant (comp. Jer_31:31-34; and see the comment on Isa_53:3). The new covenant involved the giving of God's Spirit to his people (Joe_2:28); and this Spirit, it is here promised, shall not depart from God's people while time endures. The Spirit will be accompanied with certain "words" which will be put into the Church's mouth; and these words will remain unchanged and pass on from mouth to mouth, age after age, for ever. The "words" intended are probably those of the entire Bible—"all God's revelations'' (Cheyne)—which the Church will maintain as inspired truth through all ages. Upon thee; i.e. upon Israel. The change of number and person ("with them … upon thee") is not unusual in Isaiah (Isa_1:29; Isa_33:2; Isa_49:5; Isa_62:11, Isa_62:12, etc.).
As for me; literally, and I. The prophet begins with one construction, and then checks himself, and introduces another. This is my covenant (comp. Jer_31:31-34; and see the comment on Isa_53:3). The new covenant involved the giving of God's Spirit to his people (Joe_2:28); and this Spirit, it is here promised, shall not depart from God's people while time endures. The Spirit will be accompanied with certain "words" which will be put into the Church's mouth; and these words will remain unchanged and pass on from mouth to mouth, age after age, for ever. The "words" intended are probably those of the entire Bible—"all God's revelations'' (Cheyne)—which the Church will maintain as inspired truth through all ages. Upon thee; i.e. upon Israel. The change of number and person ("with them … upon thee") is not unusual in Isaiah (Isa_1:29; Isa_33:2; Isa_49:5; Isa_62:11, Isa_62:12, etc.).
THE HOLY BIBLE
Isaiah
Chapter 59
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105