Isaiah 55-57

All are welcome to the blessings of salvation, to whom those blessings are welcome. In Christ there is enough for all, and enough for each. Those satisfied with the world, that see no need of Christ, do not thirst. They are in no uneasiness about their souls: but where God gives grace, he gives a thirst after it; and where he has given a thirst after it, he will give it. Come to Christ, for he is the Fountain opened, he is the Rock smitten. Come to holy ordinances, to the streams that make glad the city of our God. Come to the healing waters, come to the living waters, Rev. 22:17. Our Saviour referred to this, John 7:37. Come, and buy; make it your own by application of the grace of the gospel to yourselves. Come, and eat; make it still more your own, and enjoy it. The world comes short of our expectations; we promise ourselves, at least, water in it, and we are disappointed; but Christ outdoes our expectations. We come to him, and we find wine and milk. The gifts offered to us are such as no price can be set upon. The things offered are already paid for; for Christ purchased them at the full price of his own blood, I Pet. 1:19. Our wants are beyond number, and we have nothing to supply them; if Christ and heaven are ours, we see ourselves for ever indebted to free grace. Hearken diligently; let the proud heart stoop; not only come, but accept God's offers. All the wealth and pleasure in the world, will not yield solid comfort and content to the soul. They do not satisfy even the appetites of the body; for all is vanity and vexation. Let the disappointments we meet with in the world, help to drive us to Christ, and to seek for satisfaction in him only. Then, and not before, we shall find rest for our souls. Hear, and your soul shall live. On what easy terms is happiness offered us! By the sure mercies of David, we are to understand the Messiah. All his mercies are covenant mercies; they are purchased by him, they are promised in him, and out of his hand they are dispensed to us. We know not how to find the way to the waters, but Christ is given to be a Leader, a Commander, to show us what to do, and enable us to do it. Our business is to obey him, and follow him. And there is no coming to the Father but by him. He is the Holy One of Israel, true to his promises; and he has promised to glorify Christ, by giving him the heathen for his inheritance.

An invitation to receive freely the blessings of the Saviour. (Is. 55:1-5) Gracious offers of pardon and peace. (Is. 55:6-13)

Here is a gracious offer of pardon, and peace, and of all happiness. It shall not be in vain to seek God, now his word is calling to us, and his Spirit is striving with us. But there is a day coming when he will not be found. There may come such a time in this life; it is certain that at death and judgment the door will be shut. There must be not only a change of the way, but a change of the mind. We must alter our judgments about persons and things. It is not enough to break off from evil practices, we must strive against evil thoughts. To repent is to return to our Lord, against whom we have rebelled. If we do so, God will multiply to pardon, as we have multiplied to offend. But let none trifle with this plenteous mercy, or use it as an occasion to sin. Men's thoughts concerning sin, Christ, and holiness, concerning this world and the other, vastly differ from God's; but in nothing more than in the matter of pardon. We forgive, and cannot forget; but when God forgives sin, he remembers it no more. The power of his word in the kingdoms of providence and grace, is as certain as in that of nature. Sacred truth produces a spiritual change in the mind of men, which neither rain nor snow can make on the earth. It shall not return to the Lord without producing important effects. If we take a special view of the church, we shall find what great things God has done, and will do for it. The Jews shall come to their own land; this shall represent the blessings promised. Gospel grace will make a great change in men. Delivered from the wrath to come, the converted sinner finds peace in his conscience; and love constrains him to devote himself to the service of his Redeemer. Instead of being profane, contentious, selfish, or sensual, behold him patient, humble, kind, and peaceable. The hope of helping in such a work should urge us to spread the gospel of salvation. And do thou help us, O Spirit of all truth, to have such views of the fulness, freeness, and greatness of the rich mercy in Christ, as may remove from us all narrow views of sovereign grace.

The Lord tells us what are his expectations of duty from us. Be honest and just in all dealings. Also strictly observe the sabbath day. To have the blessing of God upon employments all the week, make conscience of keeping the sabbath holy. Have nothing to do with sin. Blessed is the man that keeps his hand from all things displeasing to God and hurtful to his own soul. Those who, through the Spirit, wait for the hope of righteousness by faith, will be found walking in ways of holy obedience.

A charge to keep the Divine precepts. (Is. 56:1,2) Blessings promised. (Is. 56:3-8) Reproof to the careless watchmen, the teachers and rulers of the Jews. (Is. 56:9-12)

Unbelief often suggests things to discourage believers, against which God has expressly guarded. Spiritual blessings are unspeakably better than having sons and daughters; for children are a care, and may prove a grief and shame, but the blessings we partake of in God's house, are comforts which cannot be made bitter. Those who love the Lord truly, will serve him faithfully, and then his commandments are not grievous. Three things are promised. Assistance: I will not only bid them welcome, but incline them to come. Acceptance, and comfort: though they came mourning to the house of prayer, they shall go away rejoicing. They shall find ease by casting their cares and burdens upon God. Many a sorrowful spirit has been made joyful in the house of prayer. The Gentiles shall be one body with the Jews, that, as Christ says, John 10:16, there may be one fold and one Shepherd. Thanks be to God that none are separated from him except by wilful sin and unbelief; and if we come to him, we shall be accepted through the sacrifice of our great High Priest.

Desolating judgments are called for; and this severe rebuke of the rulers and teachers of the Jewish church, is applicable to other ages and places. It is bad with a people when their shepherds slumber, and are eager after the world. Let us pray the Great Shepherd to send us pastors after his own heart, who will feed us with knowledge, that we may rejoice in his holy name, and that believers may be daily added to the church.

The righteous are delivered from the sting of death, not from the stroke of it. The careless world disregards this. Few lament it as a public loss, and very few notice it as a public warning. They are taken away in compassion, that they may not see the evil, nor share in it, nor be tempted by it. The righteous man, when he dies, enters into peace and rest.

The blessed death of the righteous. (Is. 57:1,2) The abominable idolatries of the Jewish nation. (Is. 57:3-12) Promises to the humble and contrite. (Is. 57:13-21)

The Lord here calls apostates and hypocrites to appear before him. When reproved for their sins, and threatened with judgments, they ridiculed the word of God. The Jews were guilty of idolatry before the captivity; but not after that affliction. Their zeal in the worship of false gods, may shame our indifference in the worship of the true God. The service of sin is disgraceful slavery; those who thus debase themselves to hell, will justly have their portion there. Men incline to a religion that inflames their unholy passions. They are led to do any evil, however great or vile, if they think it will atone for crimes, or purchase indulgence for some favourite lust. This explains idolatry, whether pagan, Jewish, or antichristian. But those who set up anything instead of God, for their hope and confidence, never will come to a right end. Those who forsake the only right way, wander in a thousand by-paths. The pleasures of sin soon tire, but never satisfy. Those who care not for the word of God and his providences, show they have no fear of God. Sin profits not; it ruins and destroys.

The idols and their worshippers shall come to nothing; but those who trust in God's grace, shall be brought to the joys of heaven. With the Lord there is neither beginning of days, nor end of life, nor change of time. His name is holy, and all must know him as a holy God. He will have tender regard to those who bring their mind to their condition, and dread his wrath. He will make his abode with those whose hearts he has thus humbled, in order to revive and comfort them. When troubles last long, even good men are tempted to entertain hard thoughts of God. Therefore He will not contend for ever, for he will not forsake the work of his own hands, nor defeat the purchase of his Son's blood. Covetousness is a sin that particularly lays men under the Divine displeasure. See the sinfulness of sin. See also that troubles cannot reform men unless God's grace work in them. Peace shall be published, perfect peace. It is the fruit of preaching lips, and praying lips. Christ came and preached peace to Gentiles, as well as to the Jews; to after-ages, who were afar off in time, as well as to those of that age. But the wicked would not be healed by God's grace, therefore would not be healed by his comforts. Their ungoverned lusts and passions made them like the troubled sea. Also the terrors of conscience disturbed their enjoyments. God hath said it, and all the world cannot unsay it, That there is no peace to those who allow themselves in any sin. If we are recovered from such an awful state, it is only by the grace of God. And the influences of the Holy Spirit, and that new heart, from whence comes grateful praise, the fruit of our lips, are his gift. Salvation, with all its fruits, hopes, and comforts, is his work, and to him belongs all the glory. There is no peace for the wicked man; but let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the Lord, and he will have mercy upon him, and to our God, and he will abundantly pardon.

every one--After the special privileges of Israel (Isa 54:1-17) there follow, as the consequence, the universal invitation to the Gentiles (Lu 24:47; Ro 11:12, 15). Ho--calls the most earnest attention. thirsteth--has a keen sense of need (Mt 5:6). waters ... wine and milk--a gradation. Not merely water, which is needed to maintain life at all, but wine and milk to strengthen, cheer, and nourish; the spiritual blessings of the Gospel are meant (Isa 25:6; So 5:1; Joh 7:37). "Waters," plural, to denote abundance (Isa 43:20; 44:3). no money--Yet, in Isa 55:2, it is said, "ye spend money." A seeming paradox. Ye are really spiritual bankrupts: but thinking yourselves to have money, namely, a devotion of your own making, ye lavish it on that "which is not bread," that is, on idols, whether literal or spiritual. buy ... without money--another paradox. We are bought, but not with a price paid by ourselves (1Co 6:20; 1Pe 1:18, 19). In a different sense we are to "buy" salvation, namely, by parting with everything which comes between us and Christ who has bought it for us and by making it our own (Mt 13:44, 46; Lu 12:33; Re 3:18).

Grace to the Jews First.

not bread--(Hab 2:13). "Bread of deceit" (Pr 20:17). Contrast this with the "bread of life" (Joh 6:32, 35; also Lu 14:16-20). satisfieth not--(Ec 1:8; 4:8). hearken ... and eat--When two imperatives are joined, the second expresses the consequence of obeying the command in the first (Ge 42:18). By hearkening ye shall eat. So in Isa 55:1, "buy and eat." By buying, and so making it your own, ye shall eat, that is, experimentally enjoy it (Joh 6:53). Compare the invitation (Pr 9:5, 6; Mt 22:4). fatness--(Ps 36:8; 63:5).

me ... live--by coming to me ye shall live: for "I am the life" (Joh 14:6). everlasting covenant--(Jer 32:40; 2Sa 23:5). with you ... David--God's covenant is with the antitypical David, Messiah (Eze 34:23), and so with us by our identification with Him. sure--answering to "everlasting," irrevocable, unfailing, to be relied on (Ps 89:2-4, 28, 29, 34-36; Jer 33:20, 21; 2Sa 7:15, 16; 2Co 1:18-20). mercies of David--the mercies of grace (Isa 63:7; Joh 1:16) which I covenanted to give to David, and especially to Messiah, his antitype. Quoted in Ac 13:34.

him--the mystical David (Eze 37:24, 25; Jer 30:9; Ho 3:5). Given by God (Isa 49:6). witness--He bore witness even unto death for God, to His law, claims, and plan of redeeming love (Joh 18:37; Re 1:5). Revelation is a "testimony"; because it is propounded to be received on the authority of the Giver, and not merely because it can be proved by arguments. commander--"preceptor" [Horsley]; "lawgiver" [Barnes]. to the people--rather, "peoples."

thou--Jehovah addresses Messiah. call ... run--God must call, before man can, or will, run (So 1:4; Joh 6:44). Not merely come, but run eagerly. thou knowest not--now as thy people (so in Mt 7:23). nation ... nations--gradation; from Israel, one nation, the Gospel spread to many nations, and will do so more fully on Israel's conversion. knew not thee--(Isa 52:15; Eph 2:11, 12). because of ... thy God ... glorified thee--(Isa 60:5, 9; Zec 8:23); where similar language is directed to Israel, because of the identification of Israel with Messiah, who is the ideal Israel (Mt 2:15; compare with Ho 11:1; see Ac 3:13).

The condition and limit in the obtaining of the spiritual benefits (Isa 55:1-3): (1) Seek the Lord. (2) Seek Him while He is to be found (Isa 65:1; Ps 32:6; Mt 25:1-13; Joh 7:34; 8:21; 2Co 6:2; Heb 2:3; 3:13, 15). call--casting yourselves wholly on His mercy (Ro 10:13). Stronger than "seek"; so "near" is more positive than "while He may be found" (Ro 10:8, 9). near--propitious (Ps 34:18; 145:18).

unrighteous--Hebrew, "man of iniquity"; true of all men. The "wicked" sins more openly in "his way"; the "unrighteous" refers to the more subtle workings of sin in the "thoughts." All are guilty in the latter respect, thought many fancy themselves safe, because not openly "wicked in ways" (Ps 94:11). The parallelism is that of gradation. The progress of the penitent is to be from negative reformation, "forsaking his way," and a farther step, "his thoughts," to positive repentance, "returning to the Lord" (the only true repentance, Zec 12:10), and making God his God, along with the other children of God (the crowning point; appropriation of God to ourselves: "to our God"). "Return" implies that man originally walked with God, but has apostatized. Isaiah saith, "our God," the God of the believing Israelites; those themselves redeemed desire others to come to their God (Ps 34:8; Re 22:17). abundantly pardon--Literally, "multiply to pardon," still more than "have mercy"; God's graciousness is felt more and more the longer one knows Him (Ps 130:7).

For--referring to Isa 55:7. You need not doubt His willingness "abundantly to pardon" (compare Isa 55:12); for, though "the wicked" man's "ways," and "the unrighteous man's thoughts," are so aggravated as to seem unpardonable, God's "thoughts" and "ways" in pardoning are not regulated by the proportion of the former, as man's would be towards his fellow man who offended him; compare the "for" (Ps 25:11; Ro 5:19).

(Ps 57:10; 89:2; 103:11). "For" is repeated from Isa 55:8. But Maurer, after the negation, translates, "but."

The hearts of men, once barren of spirituality, shall be made, by the outpouring of the Spirit under Messiah, to bear fruits of righteousness (Isa 5:6; De 32:2; 2Sa 23:4; Ps 72:6). snow--which covers plants from frost in winter; and, when melted in spring, waters the earth. returneth not--void; as in Isa 55:11; it returns not in the same shape, or without "accomplishing" the desired end. bud--germinate.

(Mt 24:35). Rain may to us seem lost when it falls on a desert, but it fulfils some purpose of God. So the gospel word falling on the hard heart; it sometimes works a change at last; and even if so, it leaves men without excuse. The full accomplishment of this verse, and Isa 55:12, 13, is, however, to be at the Jews' final restoration and conversion of the world (Isa 11:9-12; 60:1-5, 21).

go out--from the various countries in which ye (the Jews) are scattered, to your own land (Eze 11:17). led--by Messiah, your "Leader" (Isa 55:4; Isa 52:12; Mic 2:12, 13). mountains ... trees, &c.--images justly used to express the seeming sympathy of nature with the joy of God's people. For, when sin is removed, the natural world shall be delivered from "vanity," and be renewed, so as to be in unison with the regenerated moral world (Isa 44:23; Ps 98:8; Ro 8:19-22).

thorn--emblem of the wicked (2Sa 23:6; Mic 7:4). fir tree--the godly (Isa 60:13; Ps 92:12). Compare as to the change wrought, Ro 6:19. brier--emblem of uncultivation (Isa 5:6). myrtle--Hebrew, Hedes, from which comes Hedassah, the original name of Esther. Type of the Christian Church; for it is a lowly, though beautiful, fragrant, and evergreen shrub (Ps 92:13, 14). for a name ... everlasting sign--a perpetual memorial to the glory of Jehovah (Jer 13:11; 33:9).

judgment--equity. John the Baptist preached similarly a return to righteousness, as needed to prepare men for Messiah's first coming (Lu 3:3, 8-14). So it shall be before the second coming (Mal 4:4-6). near to come--(Mt 3:2; 4:17), also as to the second coming (Isa 62:10, 11; Lu 21:28, 31; Ro 13:11, 12; Heb 10:25). righteousness--answering to "salvation" in the parallel clause; therefore it means righteousness which bringeth salvation (Isa 46:13; Ro 3:25, 26).

Admitted to the Kingdom of God.

(Lu 12:43). the man--Hebrew, enosh, "a man in humble life," in contradistinction to Hebrew, ish, "one of high rank." Even the humblest, as "the stranger" and "the eunuch" (Isa 56:4, 6), are admissible to these privileges. this ... it--what follows: "keeping the Sabbath," &c. (Isa 58:13, 14; Eze 20:12). A proof that the Sabbath, in the spirit of its obligation, was to be binding under the Gospel (Isa 66:23). That gospel times are referred to is plain, from the blessing not being pronounced on the man who observed the sacrificial ritual of the Jewish law. layeth hold--image from one grasping firmly some precious object which he is afraid of having forcibly snatched from him. The "Sabbath" here includes all the ordinances of divine worship under the new gospel law. keepeth ... hand ... from ... evil--The observance of the second table of the law; as the "Sabbath" referred to the first table. Together, they form the whole duty of man, the worship of God and a holy life.

God welcomes all believers, without distinction of persons, under the new economy (Ac 10:34, 35). joined ... to ... Lord--(Nu 18:4, 7). "Proselytes." separated--Proselytes from the Gentiles were not admitted to the same privileges as native Israelites. This barrier between Jews and Gentiles was to be broken down (Eph 2:14-16). eunuch--(Ac 8:27, &c.). Eunuchs were chamberlains over harems, or court ministers in general. dry tree--barren (compare Lu 23:31); not admissible into the congregation of Israel (De 23:1-3). Under the Gospel the eunuch and stranger should be released from religious and civil disabilities.

please me--sacrifice their own pleasure to mine. take hold--so "layeth hold" (see on Isa 56:2).

in mine house--the temple, the emblem of the Church (1Ti 3:15). They shall no longer be confined as proselytes were, to the outer court, but shall be admitted "into the holiest" (Heb 10:19, 20). a place--literally, "a hand." than of sons--Though the eunuch is barren of children (Isa 56:3), I will give him a more lasting name than that of being father of sons and daughters (regarded as a high honor among the Hebrews) (Joh 1:12; 10:3; 1Jo 3:1; Re 2:17; 3:12).

join ... Lord--(Jer 50:6). Conditions of admission to the privileges of adoption.

Even them--(Eph 2:11-13). to my holy mountain--Jerusalem, the seat of the Lord's throne in His coming kingdom (Isa 2:2; Jer 3:17). joyful--(Ro 5:11). burnt offerings ... sacrifices--spiritual, of which the literal were types (Ro 12:1; Heb 13:15; 1Pe 2:5). accepted--(Eph 1:6). altar--(Heb 13:10), spiritually, the Cross of Christ, which sanctifies our sacrifices of prayer and praise. house ... for all people--or rather, "peoples." No longer restricted to one favored people (Mal 1:11; Joh 4:21, 23; 1Ti 2:8). To be fully realized at the second coming (Isa 2:2-4). No longer literal, but spiritual sacrifice, namely, "prayer" shall be offered (Ps 141:2; 51:17; Mal 1:11; Mt 21:13).

Jehovah will not only restore the scattered outcasts of Israel (Isa 11:12; Ps 147:2) to their own land, but "will gather others ('strangers') to him (Israel), besides those gathered" (Margin, "to his gathered"; that is, in addition to the Israelites collected from their dispersion), (Joh 10:16; Eph 1:10; 2:19).

beasts--Gentile idolatrous nations hostile to the Jews, summoned by God to chastise them (Jer 12:7-9; 50:17; Eze 34:5): the Chaldeans and subsequently the Romans. The mention of the "outcasts of Israel" (Isa 56:8) brings in view the outcasting, caused by the sins of their rulers (Isa 56:10-12). to devour--namely, Israel.

His watchmen--Israel's spiritual leaders (Isa 62:6; Eze 3:17). dumb dogs--image from bad shepherds' watchdogs, which fail to give notice, by barking, of the approach of wild beasts. blind--(Mt 23:16). sleeping, lying down--rather, "dreamers, sluggards" [Lowth]. Not merely sleeping inactive, but under visionary delusions. loving to slumber--not merely slumbering involuntarily, but loving it.

greedy--literally, "strong" (that is, insatiable) in appetite (Eze 34:2, 3; Mic 3:11). cannot understand--unable to comprehend the wants of the people, spiritually: so Isa 56:10, "cannot bark." look to ... own way--that is, their own selfish interests; not to the spiritual welfare of the people (Jer 6:13; Eze 22:27). from his quarter--rather, "from the highest to the lowest" [Lowth]. "From his quarter"; that is, from one end to the other of them, one and all (Ge 19:4).

fetch wine--language of the national teachers challenging one another to drink. Barnes translates, "I will take another cup" (Isa 5:11). to-morrow, &c.--Their self-indulgence was habitual and intentional: not merely they drink, but they mean to continue so.

no man layeth it to heart--as a public calamity. merciful men--rather, godly men; the subjects of mercy. none considering--namely, what was the design of Providence in removing the godly. from the evil--Hebrew, from the face of the evil, that is, both from the moral evil on every side (Isa 56:10-12), and from the evils about to come in punishment of the national sins, foreign invasions, &c. (Isa 56:9; 57:13). So Ahijah's death is represented as a blessing conferred on him by God for his piety (1Ki 14:10-13; see also 2Ki 22:20).

of the Many: a Believing Remnant Shall Survive the General Judgments of the Nation, and Be Restored by Him Who Creates Peace. In the midst of the excesses of the unfaithful watchmen (Isa 56:10, 11, 12), most of the few that are godly perish: partly by vexation at the prevailing ungodliness; partly by violent death in persecution: prophetical of the persecuting times of Manasseh, before God's judgments in causing the captivity in Babylon; and again those in the last age of the Church, before the final judgments on the apostasy (2Ki 21:16; Mt 23:29-35, 37; Re 11:17). The Hebrew for "perisheth," and "is taken away," expresses a violent death (Mic 7:2).

Or, "he entereth into peace"; in contrast to the persecutions which he suffered in this world (Job 3:13, 17). The Margin not so well translates, "he shall go in peace" (Ps 37:37; Lu 2:29). rest--the calm rest of their bodies in their graves (called "beds," 2Ch 16:14; compare Isa 14:18; because they "sleep" in them, with the certainty of awakening at the resurrection, 1Th 4:14) is the emblem of the eternal "rest" (Heb 4:9; Re 14:13). each one walking in ... uprightness--This clause defines the character of those who at death "rest in their beds," namely, all who walk uprightly.

But ... ye--In contrast to "the righteous" and their end, he announces to the unbelieving Jews their doom. sons of the sorceress--that is, ye that are addicted to sorcery: this was connected with the worship of false gods (2Ki 21:6). No insult is greater to an Oriental than any slur cast on his mother (1Sa 20:30; Job 30:8). seed of the adulterer--Spiritual adultery is meant: idolatry and apostasy (Mt 16:4).

sport yourselves--make a mock (Isa 66:5). Are ye aware of the glory of Him whom you mock, by mocking His servants ("the righteous," Isa 57:1)? (2Ch 36:16). make ... wide mouth--(Ps 22:7, 13; 35:21; La 2:16). children of transgression, &c.--not merely children of transgressors, and a seed of false parents, but of transgression and falsehood itself, utterly unfaithful to God.

Enflaming yourselves--burning with lust towards idols [Gesenius]; or else (compare Margin), in the terebinth groves, which the Hebrew and the parallelism favor (see on Isa 1:29) [Maurer]. under ... tree--(2Ki 17:10). The tree, as in the Assyrian sculptures, was probably made an idolatrous symbol of the heavenly hosts. slaying ... children--as a sacrifice to Molech, &c. (2Ki 17:31; 2Ch 28:3; 33:6). in ... valleys--the valley of the son of Hinnom. Fire was put within a hollow brazen statue, and the child was put in his heated arms; kettle drums (Hebrew, toph) were beaten to drown the child's cries; whence the valley was called Tophet (2Ch 33:6; Jer 7:3). under ... clifts--the gloom of caverns suiting their dark superstitions.

The smooth stones, shaped as idols, are the gods chosen by thee as thy portion (Ps 16:5). meat offering--not a bloody sacrifice, but one of meal and flour mingled with oil. "Meat" in Old English meant food, not flesh, as it means now (Le 14:10). Should I receive comfort--rather, "Shall I bear these things with patience?" [Horsley].

Upon ... high mountain ... bed--image from adultery, open and shameless (Eze 23:7); the "bed" answers to the idolatrous altar, the scene of their spiritual unfaithfulness to their divine husband (Eze 16:16, 25; 23:41).

"Remembrance," that is, memorials of thy idolatry: the objects which thou holdest in remembrance. They hung up household tutelary gods "behind the doors"; the very place where God has directed them to write His laws "on the posts and gates" (De 6:9; 11:20); a curse, too, was pronounced on putting up an image "in a secret place" (De 27:15). discovered thyself--image from an adulteress. enlarged ... bed--so as to receive the more paramours. made ... covenant--with idols: in open violation of thy "covenant" with God (Ex 19:5; 23:32). Or, "hast made assignations with them for thyself" [Horsley]. thy bed ... their bed--The Jews' sin was twofold; they resorted to places of idolatry ("their bed"), and they received idols into the temple of God ("thy bed"). where--rather, "ever since that" [Horsley]. The Hebrew for "where" means "room" (Margin), a place; therefore, translate, "thou hast provided a place for it" (for "their bed"), namely, by admitting idolatrous altars in thy land [Barnes]; or "thou choosest a (convenient) place for thyself" in their bed [Maurer] (Isa 56:5).

the king--the idol which they came to worship, perfumed with oil, like harlots (Jer 4:30; Eze 23:16, 40). So "king" means idol (Am 5:26; Zep 1:5); (malcham meaning "king") [Rosenmuller]. Rather, the king of Assyria or Egypt, and other foreign princes, on whom Israel relied, instead of on God; the "ointment" will thus refer to the presents (Ho 12:1), and perhaps the compliances with foreigners' idolatries, whereby Israel sought to gain their favor [Lowth] (Isa 30:6; Eze 16:33; 23:16; Ho 7:11). send ... messengers far off--not merely to neighboring nations, but to those "far off," in search of new idols, or else alliances. even unto hell--the lowest possible degradation.

greatness of ... way--the length of thy journey in seeking strange gods, or else foreign aid (Jer 2:23, 24). Notwithstanding thy deriving no good from these long journeys (so, "send ... far off," Isa 57:9), thou dost not still give up hope (Jer 2:25; 18:12). hast found ... life of ... hand--for "thou still findest life (that is, vigor) enough in thy hand" to make new idols [Maurer], or to seek new alliance ("hand" being then taken for strength in general). grieved--rather, "therefore thou art not weak" [Maurer]; inasmuch as having "life in thy hand," thou art still strong in hope.

Israel wished not to seem altogether to have denied God. Therefore they "lied" to Him. God asks, Why dost thou do so? "Whom dost thou fear? Certainly not Me; for thou hast not remembered Me." Translate, "seeing that thou hast not remembered Me." laid it to ... heart--rather, "nor hast Me at heart"; hast no regard for Me; and that, because I have been long silent and have not punished thee. Literally, "Have I not held My peace, and that for long? and so thou fearest Me not" (Ps 50:21; Ec 8:11). It would be better openly to renounce God, than to "flatter Him" with lies of false professions (Ps 78:36) [Ludovicus De Dieu]. However, Isa 51:12, 13 favors English Version of the whole verse; God's "silent" long-suffering, which was intended to lead them to repentance, caused them "not to fear Him" (Ro 2:4, 5).

declare--I will expose publicly thy (hypocritical) righteousness. I will show openly how vain thy works, in having recourse to idols, or foreign alliances, shall prove (Isa 57:3).

When thou criest--In the time of thy trouble. companies--namely, of idols, collected by thee from every quarter; or else, of foreigners, summoned to thy aid. wind ... carry ... away--(Job 21:18; Mt 7:27). vanity--rather, "a breath" [Lowth]. possess ... land ... inherit--that is, the literal land of Judea and Mount Zion; the believing remnant of Israel shall return and inherit the land. Secondarily, the heavenly inheritance, and the spiritual Zion (Isa 49:8; Ps 37:9, 11; 69:35, 36; Mt 5:5; Heb 12:22). "He that putteth his trust in Me," of whatever extraction, shall succeed to the spiritual patrimony of the apostate Jew [Horsley].

shall say--The nominative is, "He that trusteth in Me" (Isa 57:13). The believing remnant shall have every obstacle to their return cleared out of the way, at the coming restoration of Israel, the antitype to the return from Babylon (Isa 35:8; 40:3, 4; 62:10, 11). Cast ... up--a high road before the returning Jews. stumbling-block--Jesus had been so to the Jews, but will not be so then any longer (1Co 1:23); their prejudices shall then be taken out of the way.

The pride and self-righteousness of the Jews were the stumbling block in the way of their acknowledging Christ. The contrition of Israel in the last days shall be attended with God's interposition in their behalf. So their self-humiliation, in Isa 66:2, 5, 10, &c., precedes their final prosperity (Zec 12:6, 10-14); there will, probably, be a previous period of unbelief even after their return (Zec 12:8, 9).

For--referring to the promise in Isa 57:14, 15, of restoring Israel when "contrite" (Ge 6:3; 8:21; Ps 78:38, 39; 85:5; 103:9, 13, 14; Mic 7:18). God "will not contend for ever" with His people, for their human spirit would thereby be utterly crushed, whereas God's object is to chasten, not to destroy them (La 3:33, 34; Mic 7:8, 9). With the ungodly He is "angry every day" (Ps 7:11; Re 14:11). spirit ... before me--that is, the human spirit which went forth from Me (Nu 16:22), answering to "which I have made" in the parallel clause.

covetousness--akin to idolatry; and, like it, having drawn off Israel's heart from God (Isa 2:7; 56:11; 58:3; Jer 6:13; Col 3:5). hid me--(Isa 8:17; 45:15). went on frowardly--the result of God's hiding His face (Ps 81:12; Ro 1:24, 26).

Rather, "I have seen his ways (in sin), yet will I heal him," that is, restore Israel spiritually and temporally (Jer 33:6; 3:22; Ho 14:4, 5) [Horsley]. I will ... restore comforts unto him and to his mourners--However, the phrase, "his mourners," favors English Version; "his ways" will thus be his ways of repentance; and God's pardon on "seeing" them answers to the like promise (Isa 61:2, 3; Jer 31:18, 20).

fruit of ... lips--that is, thanksgivings which flow from the lips. I make men to return thanks to Me (Ho 14:2; Heb 13:15). Peace, peace--"perfect peace" (see Isa 26:3, Margin; Joh 14:27). Primarily, the cessation of the troubles now afflicting the Jews, as formerly, under the Babylonian exile. More generally, the peace which the Gospel proclaims both to Israel "that is near," and to the Gentiles who are "far off" (Ac 2:39; Eph 2:17).

when it cannot rest--rather, "for it can have no rest" (Job 15:20, &c.; Pr 4:16, 17). English Version represents the sea as occasionally agitated; but the Hebrew expresses that it can never be at rest.

(Isa 48:22; 2Ki 9:22). my God--The prophet, having God as his God, speaks in the person of Israel, prophetically regarded as having now appropriated God and His "peace" (Isa 11:1-3), warning the impenitent that, while they continue so, they can have no peace.