Isaiah 49-51

The great Author of redemption shows the authority for his work. The sword of his word slays the lusts of his people, and all at enmity with them. His sharp arrows wound the conscience; but all these wounds will be healed, when the sinner prays to him for mercy. But even the Redeemer, who spake as never man spake in his personal ministry, often seemed to labour in vain. And if Jacob will not be brought back to God, and Israel will not be gathered, still Christ will be glorious. This promise is in part fulfilled in the calling of the Gentiles. Men perish in darkness. But Christ enlightens men, and so makes them holy and happy.

The unbelief and rejection of the Jews. (Is. 49:1-6) Gracious promise to the Gentiles. (Is. 49:7-12) God's love to the church. (Is. 49:13-17) Its increase. (Is. 49:18-23) And deliverance. (Is. 49:24-26)

The Father is the Lord, the Redeemer, and Holy One of Israel, as sending the Son to be the Redeemer. Man, whom he came to save, put contempt upon him. To this he submitted for our salvation. He is a pledge for all the blessings of the covenant; in him God was reconciling the world to himself. Pardoning mercy is a release from the curse of the law; renewing grace is a release from the dominion of sin: both are from Christ. He saith to those in darkness, Show yourselves. Not only see, but be seen, to the glory of God, and your own comforts. Though there are difficulties in the way to heaven, yet the grace of God will carry us over them, and make even the mountains a way. This denotes the free invitations and the encouraging promises of the gospel, and the outpouring of the Spirit.

Let there be universal joy, for God will have mercy upon the afflicted, because of his compassion; upon his afflicted, because of his covenant. We have no more reason to question his promise and grace, than we have to question his providence and justice. Be assured that God has a tender affection for his church and people; he would not have them to be discouraged. Some mothers do neglect their children; but God's compassions to his people, infinitely exceed those of the tenderest parents toward their children. His setting them as a mark on his hand, or a seal upon his arm, denotes his being ever mindful of them. As far as we have scriptural evidence that we belong to his ransomed flock, we may be sure that he will never forsake us. Let us then give diligence to make our calling and election sure, and rejoice in the hope and glory of God.

Zion is addressed as an afflicted widow, bereaved of her children. Numbers flock to her, and she is assured that they come to be a comfort to her. There are times when the church is desolate and few in number; yet its desolations shall not last for ever, and God will repair them. God can raise up friends for returning Israelites, even among Gentiles. They shall bring their children, and make them thy children. Let all deal tenderly and carefully with young converts and beginners in religion. Princes shall protect the church. It shall appear that God is the sovereign Lord of all. And those who in the exercise of faith, hope, and patience, wait on God for the fulfilment of his promises, shall never be confounded.

We were lawful captives to the justice of God, yet delivered by a price of unspeakable value. Here is an express promise: Even the prey of the terrible shall be delivered. We may here view Satan deprived of his prey, bound and cast into the pit; and all the powers that have combined to enslave, persecute, or corrupt the church, are destroyed; that all the earth may know that our Saviour and Redeemer is Jehovah, the mighty One of Jacob. And every effort we make to rescue our fellow-sinners from the bondage of Satan, is, in some degree, helping forward that great change.

Those who have professed to be people of God, and seem to be dealt severely with, are apt to complain, as if God had been hard with them. Here is an answer for such murmurings; God never deprived any of their advantages, except for their sins. The Jews were sent into Babylon for their idolatry, a sin which broke the covenant; and they were at last rejected for crucifying the Lord of glory. God called on them to leave their sins, and prevent their own ruin. Last of all, the Son came to his own, but his own received him not. When God calls men to happiness, and they will not answer, they are justly left to be miserable. To silence doubts concerning his power, proofs of it are given. The wonders which attended his sufferings and death, proclaimed that he was the Son of God, Matt. 27:54.

The rejection of the Jews. (Is. 50:1-3) The sufferings and exaltation of the Messiah. (Is. 50:4-9) Consolation to the believer, and warning to the unbeliever. (Is. 50:10,11)

As Jesus was God and man in one person, we find him sometimes speaking, or spoken of, as the Lord God; at other times, as man and the servant of Jehovah. He was to declare the truths which comfort the broken, contrite heart, those weary of sin, harassed with afflictions. And as the Holy Spirit was upon him, that he might speak as never man spake; so the same Divine influence daily wakened him to pray, to preach the gospel, and to receive and deliver the whole will of the Father. The Father justified the Son when he accepted the satisfaction he made for the sin of man. Christ speaks in the name of all believers. Who dares to be an enemy to those unto whom he is a Friend? or who will contend with those whom he is an Advocate? Thus St. Paul applies it, Rom. 8:33.

A child of God is afraid of incurring his displeasure. This grace usually appears most in believers when in darkness, when other graces appear not. Those that truly fear God, obey the voice of Christ. A sincere servant of God may for a long time be without views of eternal happiness. What is likely to be an effectual cure in this sad case? Let him trust in the name of the Lord; and let him stay himself upon the promises of the covenant, and build his hopes on them. Let him trust in Christ, trust in that name of his, The Lord our Righteousness; stay himself upon God as his God, in and through a Mediator. Presuming sinners are warned not to trust in themselves. Their own merit and sufficiency are light and heat to them. Creature-comforts are as sparks, short-lived, and soon gone; yet the children of this world, while they last, seek to warm themselves by them, and walk with pride and pleasure in the light of them. Those that make the world their comfort, and their own righteousness their confidence, will certainly meet with bitterness in the end. A godly man's way may be dark, but his end shall be peace and everlasting light. A wicked man's way may be pleasant, but his end and abode for ever will be utter darkness.

It is good for those privileged by the new birth, to consider that they were shapen in sin. This should cause low thoughts of ourselves, and high thoughts of Divine grace. It is the greatest comfort to be made serviceable to the glory of God. The more holiness men have, and the more good they do, the more gladness they have. Let us seriously reflect upon our guilt. To do so will tend to keep the heart humble, and the conscience awake and tender. They make Christ more precious to the soul, and give strength to our attempts and prayers for others.

Exhortations to trust the Messiah. (Is. 51:1-3) The power of God, and the weakness of man. (Is. 51:4-8) Christ defends his people. (Is. 51:9-16) Their afflictions and deliverances. (Is. 51:17-23)

The gospel of Christ shall be preached and published. How shall we escape if we neglect it? There is no salvation without righteousness. The soul shall, as to this world, vanish like smoke, and the body be thrown by like a worn-out garment. But those whose happiness is in Christ's righteousness and salvation, will have the comfort of it when time and days shall be no more. Clouds darken the sun, but do not stop its course. The believer will enjoy his portion, while revilers of Christ are in darkness

The people whom Christ has redeemed with his blood, as well as by his power, will obtain joyful deliverance from every enemy. He that designs such joy for us at last, will he not work such deliverance in the mean time, as our cases require? In this world of changes, it is a short step from joy to sorrow, but in that world, sorrow shall never come in view. They prayed for the display of God's power; he answers them with consolations of his grace. Did we dread to sin against God, we should not fear the frowns of men. Happy is the man that fears God always. And Christ's church shall enjoy security by the power and providence of the Almighty.

God calls upon his people to mind the things that belong to their everlasting peace. Jerusalem had provoked God, and was made to taste the bitter fruits. Those who should have been her comforters, were their own tormentors. They have no patience by which to keep possesion of their own souls, nor any confidence in God's promise, by which to keep possession of its comfort. Thou art drunken, not as formerly, with the intoxicating cup of Babylon's idolatries, but with the cup of affliction. Know, then, the cause of God's people may for a time seem as lost, but God will protect it, by convincing the conscience, or confounding the projects, of those that strive against it. The oppressors required souls to be subjected to them, that every man should believe and worship as they would have them. But all they could gain by violence was, that people were brought to outward hypocritical conformity, for consciences cannot be forced.

O isles--Messiah is here regarded as having been rejected by the Jews (Isa 49:4, 5), and as now turning to the Gentiles, to whom the Father hath given Him "for a light and salvation." "Isles" mean all regions beyond sea. from the womb--(Isa 44:2; Lu 1:31; Joh 10:36). from ... bowels ... mention of my name--His name "Jesus" (that is, God-Saviour) was designated by God before His birth (Mt 1:21).

Messiah, as the ideal Israel (Isa 49:3), states the object of His mission, His want of success for a time, yet His certainty of ultimate success.

my mouth ... sword--(Isa 11:4; Re 19:15). The double office of the Word of God, saving and damnatory, is implied (Isa 50:4; Joh 12:48; Heb 4:12). shaft--(Ps 45:5). "Polished," that is, free from all rust, implies His unsullied purity. in ... quiver ... hid me--Like a sword in its scabbard, or a shaft in the quiver, Messiah, before His appearing, was hid with God, ready to be drawn forth at the moment God saw fit [Hengstenberg]; also always protected by God, as the arrow by the quiver (Isa 51:16).

Israel--applied to Messiah, according to the true import of the name, the Prince who had power with God in wrestling in behalf of man, and who prevails (Ge 32:28; Ho 12:3, 4). He is also the ideal Israel, the representative man of the nation (compare Mt 2:15 with Ho 11:1). in whom ... glorified--(Joh 14:13; 17:1-5).

I--Messiah. in vain--comparatively in the case of the greater number of His own countrymen. "He came unto His own, and His own received Him not" (Isa 53:1-3; Lu 19:14; Joh 1:11; 7:5). Only a hundred twenty disciples met after His personal ministry was ended (Ac 1:15). yet ... my judgment ... with the Lord--Ultimately, God will do justice to My cause, and reward (Margin for "work," compare Isa 40:10; 62:11) My labors and sufferings. He was never "discouraged" (Isa 42:4; 50:7, 10). He calmly, in spite of seeming ill success for the time, left the result with God, confident of final triumph (Isa 53:10-12; 1Pe 2:23). So the ministers of Christ (1Co 4:1-5; 1Pe 4:19).

The reason why He was confident that His work would be accepted and rewarded, namely, because He is "glorious in the eyes of Jehovah," &c. to bring Jacob again to him--(Mt 15:24; Ac 3:26). Though Israel be not gathered--metaphor from a scattered flock which the shepherd gathers together again; or a hen and her chickens (Mt 23:37). Instead of the text "not," the Keri has the similar Hebrew word, "to Him," which the parallelism favors: "And that Israel may be gathered to Him." yet--rather, parenthetically. "For I am glorious, &c., and My God is My strength." Then (Isa 49:6) resuming the words from the beginning of Isa 49:5, "He saith" (I repeat), &c. Horsley explains, "Notwithstanding the incredulity of the Jews, Messiah shall be glorified in the conversion of the Gentiles," reading as English Version: but if the Keri be read, "Israel shall at one time or other be gathered, notwithstanding their incredulity during Messiah's sojourn on earth."

It is a light thing--"It is too little that Thou shouldest," [Hengstenberg], that is, It is not enough honor to Thee to raise up Jacob and Israel, but I design for Thee more, namely, that Thou shouldest be the means of enlightening the Gentiles (Isa 42:6, 7; 60:3). the preserved--namely, those remaining after the judgments of God on the nation--the elect remnant of Israel reserved for mercy. Lowth, with a slight but needless change of the Hebrew, translates for "tribes" and "preserved," the "scions"--the "branches."

whom man despiseth--Hebrew, "the despised of soul," that is, by every soul, by all men (Isa 52:14, 15; 53:3; 50:6-9; Ps 22:6). Lowth translates, "whose person is despised." abhorreth--literally, "who is an abomination to the nation" (Lu 23:18-23). The Jews contemptuously call Him always Tolvi, "the crucified." I prefer, on account of Goi, the Hebrew term for nation being usually applied to the Gentiles, and that for people to the Jews (Ho 1:9; so the Greek terms respectively also Laos and Ethne, Ro 9:25), to take "nation" here collectively for the Gentile world, which also spurned Him (Ps 2:1-3; Ac 4:25-27). servant of rulers--(Mt 17:27). He who would not exert His power against the rulers (Mt 26:52, 53). shall see--namely the fulfilment of God's promises (Isa 49:3, 6), "when He (shall be) a light to the Gentiles." arise--to reverence Thee (Ps 72:10, 11; Php 2:10). princes also--rather, for the parallelism, supply the ellipsis, thus, "Princes shall see and shall worship." faithful--namely, to His promises. choose thee--as God's elect (Isa 42:1).

Messiah is represented as having asked for the grace of God in behalf of sinners; this verse contains God the Father's favorable answer. an acceptable time--"In a time of grace" [Hengstenberg]. A limited time (Isa 61:2; 2Co 6:2). The time judged by God to be the best fitted for effecting the purposes of His grace by Messiah. heard thee--(Ps 2:8; Heb 5:7). day of salvation--when "the fulness of time" (Ga 4:4) shall have come. The day of salvation is "to-day" (Heb 4:7). helped--given Thee the help needed to enable Thee, as man, to accomplish man's salvation. preserve--from the assaults and efforts of Satan, to divert Thee from Thy voluntary death to save man. covenant of the people--(See on Isa 42:6). "The people," in the singular, is always applied exclusively to Israel. establish the earth--rather, "to restore the land," namely, Canaan to Israel. Spiritually, the restoration of the Church (the spiritual Israel) to the heavenly land forfeited by man's sin is also included. cause to inherit ... desolate heritages--image from the desolate state of Judea during the Babylonish captivity. Spiritually, the Gentile world, a moral waste, shall become a garden of the Lord. Literally, Judea lying desolate for ages shall be possessed again by Israel (compare Isa 61:7, "in their land"). Jesus, the antitype of, and bearing the same name as Joshua (Heb 4:8), shall, like him, divide the land among its true heirs (Isa 54:3; 61:4).

(Isa 42:7; Zec 9:12). prisoners--the Jews bound in legal bondage. them ... in darkness--the Gentiles having no light as to the one true God [Vitringa]. Show yourselves--not only see but be seen (Mt 5:16; Mr 5:19). Come forth from the darkness of your prison into the light of the Sun of righteousness. in the ways, &c.--In a desert there are no "ways," nor "high places," with "pastures"; thus the sense is: "They shall have their pastures, not in deserts, but in cultivated and inhabited places." Laying aside the figure, the churches of Christ at the first shall be gathered, not in obscure and unknown regions, but in the most populous parts of the Roman empire, Antioch, Alexandria, Rome, &c. [Vitringa]. Another sense probably is the right one. Israel, on its way back to the Holy Land, shall not have to turn aside to devious paths in search of necessaries, but shall find them in all places wherever their route lies; so Rosenmuller. God will supply them as if He should make the grass grow in the trodden ways and on the barren high places.

Messiah will abundantly satisfy all the wants, both of literal Israel on their way to Palestine, and of the spiritual on their way to heaven, as their Shepherd (Isa 65:13; Mt 5:6), also in heaven (Re 7:16, 17).

my--All things are God's. mountains a way--I will remove all obstructions out of the way (Isa 40:4). exalted--that is, cast up (Isa 57:14; 62:10); for instance, over valleys. Vitringa explains "mountains" as great kingdoms, Egypt, Syria, &c., subjected to Rome, to facilitate the spreading of the Gospel; "highways," the Christian doctrine wherein those who join the Church walk, and which, at the time of Constantine, was to be raised into prominence before all, and publicly protected (Isa 35:8, 9).

Sinim--The Arabians and other Asiatics called China Sin, or Tchin; the Chinese had no special name for themselves, but either adopted that of the reigning dynasty or some high-sounding titles. This view of "Sinim" suits the context which requires a people to be meant "from far," and distinct from those "from the north and from the west" [Gesenius].

So Re 12:12. God will have mercy on the afflicted, because of His compassion; on His afflicted, because of His covenant.

Zion--the literal Israel's complaint, as if God had forsaken her in the Babylonian captivity; also in their dispersion previous to their future restoration; thereby God's mercy shall be called forth (Isa 63:15-19; Ps 77:9, 10; 102:17).

(Isa 44:21; Ps 103:13; Mt 7:11).

Alluding to the Jews' custom (perhaps drawn from Ex 13:9) of puncturing on their hands a representation of their city and temple, in token of zeal for them [Lowth], (So 8:6).

Thy children--Israel (Isa 49:20, 21; Isa 43:6). Jerome reads, for "Thy children," "Thy builders"; they that destroyed thee shall hasten to build thee. haste--to rebuild thy desolate capital. shall go forth--Thy destroyers shall leave Judea to Israel in undisturbed possession.

As Zion is often compared to a bride (Isa 54:5), so the accession of converts is like bridal ornaments ("jewels," Isa 62:3; Mal 3:17). Her literal children are, however, more immediately meant, as the context refers to their restoration; and only secondarily to her spiritual children by conversion to Christ. Israel shall be the means of the final complete conversion of the nations (Mic 5:7; Ro 11:12, 15). as a bride--namely, binds on her ornaments.

land of thy destruction--thy land once the scene of destruction. too narrow--(Isa 54:1, 2; Zec 10:10).

children ... after ... other--rather, "the children of thy widowhood," that is, the children of whom thou hast been bereft during their dispersion in other lands (see on Isa 47:8) [Maurer]. again--rather, "yet." give place--rather, "stand close to me," namely, in order that we may be the more able to dwell in in the narrow place [Horsley]. Compare as to Israel's spiritual children, and the extension of the gospel sphere, Ro 15:19, 24; 2Co 10:14-16. But Isa 49:22 (compare Isa 66:20) shows that her literal children are primarily meant. Gesenius translates, "Make room."

Who, &c.--Zion's joyful wonder at the unexpected restoration of the ten tribes. Secondarily, the accession of spiritual Israelites to the mother church of Jerusalem from the Gentiles is meant. This created surprise at first (Ac 10:45; 14:27; 15:3, 4). lost ... am desolate, a captive, and removing to and fro--rather, "bereaved of ... have been barren, an exile and outcast" [Horsley]. She had been "put away" by Jehovah, her husband (Isa 50:1); hence her wonder at the children begotten to her.

lift ... hand--that is, beckon to (see on Isa 13:2). standard--(Isa 11:12). bring ... sons in ... arms--The Gentiles shall aid in restoring Israel to its own land (Isa 60:4; 66:20). Children able to support themselves are carried on the shoulders in the East; but infants, in the arms, or astride on one haunch (Isa 60:12). "Thy sons" must be distinct from "the Gentiles," who carry them; and therefore cannot primarily refer to converts among the Gentiles.

lick ... dust--that is, kiss thy feet in token of humble submission. for they ... not ... ashamed ... wait for me--The restoration of Israel shall be in answer to their prayerful waiting on the Lord (Isa 30:18, 19; Ps 102:16, 17; Zec 12:10; 14:3).

the prey--Israel, long a prey to mighty Gentile nations, whose oppression of her shall reach its highest point under Antichrist (Da 11:36, 37, 41, 45). lawful captive--the Jews justly consigned for their sins (Isa 50:1) as captives to the foe. Secondarily, Satan and Death are "the mighty" conquerors of man, upon whom his sin give them their "lawful" claim. Christ answers that claim for the sinners, and so the captive is set free (Job 19:25; 14:14; Mt 12:29; Ho 6:2, where Isa 49:4 shows the primary reference is to Israel's restoration, to which the resurrection corresponds; Isa 26:19; Eph 4:8; Heb 2:14, 15). Others not so well translate, "the captives taken from among the just Israelites."

(Isa 53:12; Ps 68:18; Col 2:15). contend with him, &c.--(Isa 54:17).

feed ... own flesh--a phrase for internal strifes (Isa 9:20). own blood--a just retribution for their having shed the blood of God's servants (Re 16:6). sweet wine--that is, must, or new wine, the pure juice which flows from the heap of grapes before they are pressed; the ancients could preserve it for a long time, so as to retain its flavor. It was so mild that it required a large quantity to intoxicate; thus the idea here is that very much blood would be shed (Re 14:10, 20). all flesh shall, &c.--the effect on the world of God's judgments (Isa 66:15, 16, 18, 19; Re 15:3, 4).

Where ... mothers divorcement--Zion is "the mother"; the Jews are the children; and God the Husband and Father (Isa 54:5; 62:5; Jer 3:14). Gesenius thinks that God means by the question to deny that He had given "a bill of divorcement" to her, as was often done on slight pretexts by a husband (De 24:1), or that He had "sold" His and her "children," as a poor parent sometimes did (Ex 21:7; 2Ki 4:1; Ne 5:5) under pressure of his "creditors"; that it was they who sold themselves through their own sins. Maurer explains, "Show the bill of your mother's divorcement, whom ... ; produce the creditors to whom ye have been sold; so it will be seen that it was not from any caprice of Mine, but through your own fault, your mother has been put away, and you sold" (Isa 52:3). Horsley best explains (as the antithesis between "I" and "yourselves" shows, though Lowth translates, "Ye are sold") I have never given your mother a regular bill of divorcement; I have merely "put her away" for a time, and can, therefore, by right as her husband still take her back on her submission; I have not made you, the children, over to any "creditor" to satisfy a debt; I therefore still have the right of a father over you, and can take you back on repentance, though as rebellious children you have sold yourselves to sin and its penalty (1Ki 21:25). bill ... whom--rather, "the bill with which I have put her away" [Maurer].

They Are Not Finally Cast Off by God.

I--Messiah. no man--willing to believe in and obey Me (Isa 52:1, 3). The same Divine Person had "come" by His prophets in the Old Testament (appealing to them, but in vain, Jer 7:25, 26), who was about to come under the New Testament. hand shortened--the Oriental emblem of weakness, as the long stretched-out hand is of power (Isa 59:1). Notwithstanding your sins, I can still "redeem" you from your bondage and dispersion. dry up ... sea--(Ex 14:21). The second exodus shall exceed, while it resembles in wonders, the first (Isa 11:11, 15; 51:15). make ... rivers ... wilderness--turn the prosperity of Israel's foes into adversity. fish stinketh--the very judgment inflicted on their Egyptian enemies at the first exodus (Ex 7:18, 21).

heavens ... blackness--another of the judgments on Egypt to be repeated hereafter on the last enemy of God's people (Ex 10:21). sackcloth--(Re 6:12).

Messiah, as "the servant of Jehovah" (Isa 42:1), declares that the office has been assigned to Him of encouraging the "weary" exiles of Israel by "words in season" suited to their case; and that, whatever suffering it is to cost Himself, He does not shrink from it (Isa 50:5, 6), for that He knows His cause will triumph at last (Isa 50:7, 8). learned--not in mere human learning, but in divinely taught modes of instruction and eloquence (Isa 49:2; Ex 4:11; Mt 7:28, 29; 13:54). speak a word in season--(Pr 15:23; 25:11). Literally, "to succor by words," namely, in their season of need, the "weary" dispersed ones of Israel (De 28:65-67). Also, the spiritual "weary" (Isa 42:3; Mt 11:28). wakeneth morning by morning, &c.--Compare "daily rising up early" (Jer 7:25; Mr 1:35). The image is drawn from a master wakening his pupils early for instruction. wakeneth ... ear--prepares me for receiving His divine instructions. as the learned--as one taught by Him. He "learned obedience," experimentally, "by the things which He suffered"; thus gaining that practical learning which adapted Him for "speaking a word in season" to suffering men (Heb 5:8).

opened ... ear--(See on Isa 42:20; Isa 48:8); that is, hath made me obediently attentive (but Maurer, "hath informed me of my duty"), as a servant to his master (compare Ps 40:6-8, with Php 2:7; Isa 42:1; 49:3, 6; 52:13; 53:11; Mt 20:28; Lu 22:27). not rebellious--but, on the contrary, most willing to do the Father's will in proclaiming and procuring salvation for man, at the cost of His own sufferings (Heb 10:5-10).

smiters--with scourges and with the open hand (Isa 52:14; Mr 14:65). Literally fulfilled (Mt 27:26; 26:27; Lu 18:33). To "pluck the hair" is the highest insult that can be offered an Oriental (2Sa 10:4; La 3:30). "I gave" implies the voluntary nature of His sufferings; His example corresponds to His precept (Mt 5:39). spitting--To spit in another's presence is an insult in the East, much more on one; most of all in the face (Job 30:10; Mt 27:30; Lu 18:32).

Sample of His not being "discouraged" (Isa 42:4; 49:5). set ... face like ... flint--set Myself resolutely, not to be daunted from My work of love by shame or suffering (Eze 3:8, 9).

(Isa 49:4). The believer, by virtue of his oneness with Christ, uses the same language (Ps 138:8; Ro 8:32-34). But "justify" in His case, is God's judicial acceptance and vindication of Him on the ground of His own righteousness (Lu 23:44-47; Ro 1:4; 1Ti 3:16, with which compare 1Pe 3:18); in their case, on the ground of His righteousness and meritorious death imputed to them (Ro 5:19). stand together--in judgment, to try the issue. adversary--literally, "master of my cause," that is, who has real ground of accusation against me, so that he can demand judgment to be given in his favor (compare Zec 3:1, &c. Re 12:10).

(Compare "deal," or "proper," Isa 52:13, Margin; Isa 53:10; Ps 118:6; Jer 23:5). as a garment--(Isa 51:6, 8; Ps 102:26). A leading constituent of wealth in the East is change of raiment, which is always liable to the inroads of the moth; hence the frequency of the image in Scripture.

Messiah exhorts the godly after His example (Isa 49:4, 5; 42:4) when in circumstances of trial ("darkness," Isa 47:5), to trust in the arm of Jehovah alone. Who is, &c.--that is, Whosoever (Jud 7:3). obeyeth ... servant--namely, Messiah. The godly "honor the Son, even as they honor the Father" (Joh 5:23). darkness--(Mic 7:8, 9). God never had a son who was not sometimes in the dark. For even Christ, His only Son, cried out, "My God, My God, why hast Thou forsaken Me?" light--rather, "splendor"; bright sunshine; for the servant of God is never wholly without "light" [Vitringa]. A godly man's way may be dark, but his end shall be peace and light. A wicked man's way may be bright, but his end shall be utter darkness (Ps 112:4; 97:11; 37:24). let him trust in the name of the Lord--as Messiah did (Isa 50:8, 9).

In contrast to the godly (Isa 50:10), the wicked, in times of darkness, instead of trusting in God, trust in themselves (kindle a light for themselves to walk by) (Ec 11:9). The image is continued from Isa 50:10, "darkness"; human devices for salvation (Pr 19:21; 16:9, 25) are like the spark that goes out in an instant in darkness (compare Job 18:6; 21:17, with Ps 18:28). sparks--not a steady light, but blazing sparks extinguished in a moment. walk--not a command, but implying that as surely as they would do so, they should lie down in sorrow (Jer 3:25). In exact proportion to mystic Babylon's previous "glorifying" of herself shall be her sorrow (Mt 25:30; 8:12; Re 18:7).

me--the God of your fathers. ye ... follow after righteousness--the godly portion of the nation; Isa 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" (Isa 51:6, 7); look to Abraham, your father (Isa 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 (Isa 51:3); therefore trust in Me, and fear not man's opposition (Isa 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 Isa 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).

in God for Deliverance, Both from Their Long Babylonian Exile, and from Their Present Dispersion.

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" (Isa 13:8, 9).

For--See for the argument, see on Isa 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.

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 (Isa 2:3). law ... judgment--the gospel dispensation and institutions (Isa 42:1, "judgment"). make ... to rest--establish firmly; found. light, &c.--(Isa 42:6).

righteousness ... near--that is, faithful fulfilment of the promised deliverance, answering to "salvation" in the parallel clause (Isa 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 (Isa 51:1). arms--put for Himself; I by My might. judge--(Isa 2:3, 4; Ps 98:9). isles, &c.--(Isa 60:9). arm--(Ro 1:16), "the power of God unto (the Gentiles as well as the Jews) salvation."

(Isa 40:6, 8; Ps 102:26; Heb 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 (Isa 65:17). righteousness--My faithfully fulfilled promise (see on Isa 51:5).

know righteousness--(See on Isa 51:1).

(See on Isa 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.

Impassioned prayer of the exiled Jews. ancient days--(Ps 44:1). Rahab--poetical name for Egypt (see on Isa 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 Isa 27:1; Ps 74:13, 14; Eze 32:2, Margin; Eze 29:3).

it--the arm. Art not Thou the same Almighty power that ... ? dried the sea--the Red Sea (Isa 43:16; Ex 14:21).

(Isa 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 (Isa 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).

comforteth--(Isa 51:3; Isa 40:1). thou--Zion. son of man--frail and dying as his parent Adam. be made as grass--wither as grass (Isa 40:6, 7).

(Isa 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 (Ps 21:12; 7:13; 11:2) [Maurer].

captive exile--literally, one bowed down as a captive (Isa 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 Jer 38:6, 11, 13; Ge 37:20). nor ... bread ... fail--(Isa 33:16; Jer 37:21).

divided ... sea--the Red Sea. The same Hebrew word as "make to rest" (Isa 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 (Jer 5:22; 31:35), or English Version (Isa 51:9, 10, which favors the special reference to the exodus from Egypt).

Addressed to Israel, embodied in "the servant of Jehovah" (Isa 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 (Isa 49:2; 50:4, 5; 59:21; De 18:18; Joh 3:34). covered ... in ... shadow of ... hand--protected thee (see on Isa 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 (Eph 2:10), and hereafter to be extended to the visible world, is meant (Isa 65:17; 66:22; compare Isa 13:13; 2Pe 3:10-13). Zion--Its restoration is a leading part in the new creation to come (Isa 65:17, 19).

Awake, awake, stand up, O Jerusalem, &c.--(Isa 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; Ps 60:3; 75:8; Jer 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.

Following up the image in Isa 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.

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).

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.

drunken ... not with wine--(Isa 29:9; compare Isa 51:17, 20, here; La 3:15).

pleadeth ... cause--(Ps 35:1; Jer 50:34; Mic 7:9). no more drink it--(Isa 54:7-9). This cannot apply to Israel after the return from Babylon, but only to them after their final restoration.

(Isa 49:26; Jer 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; Ps 18:40; 66:11, 12).