<title type="x-s2">CHAPTER 57</title> <title type="x-s3"><reference osisRef="Isa.57.1-Isa.57.21">Is 57:1-21</reference>. The Peaceful Death of the Righteous Few: the Ungodliness of the Many: a Believing Remnant Shall Survive the General Judgments of the Nation, and Be Restored by Him Who Creates Peace.</title>
 In the midst of the excesses of the unfaithful watchmen (<reference osisRef="Isa.56.10">Is 56:10</reference>, <reference osisRef="Isa.11.12">11, 12</reference>), 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 (<reference osisRef="2Kgs.21.16">2Ki 21:16</reference>; Mt 23:29-35, 37; <reference osisRef="Rev.11.17">Re 11:17</reference>). The Hebrew for "perisheth," and "is taken away," expresses a violent death (<reference osisRef="Mic.7.2">Mi 7:2</reference>).

<hi type="bold">1. no man layeth it to heart--</hi>as a public calamity.

<hi type="bold">merciful men--</hi>rather, godly men; the subjects of mercy.

<hi type="bold">none considering--</hi>namely, what was the design of Providence in removing the godly.

<hi type="bold">from the evil--</hi>Hebrew, from the face of the evil, that is, both from the moral evil on every side (<reference osisRef="Isa.56.10-Isa.56.12">Is 56:10-12</reference>), and from the evils about to come in punishment of the national sins, foreign invasions, &c. (<reference osisRef="Isa.56.9">Is 56:9</reference>; <reference osisRef="Isa.57.13">57:13</reference>). So Ahijah's death is represented as a blessing conferred on him by God for his piety (<reference osisRef="1Kgs.14.10-1Kgs.14.13">1Ki 14:10-13</reference>; see also <reference osisRef="2Kgs.22.20">2Ki 22:20</reference>).

CHAPTER 57 Is 57:1-21. The Peaceful Death of the Righteous Few: the Ungodliness 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 (Is 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 (Mi 7:2). 1. 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 (Is 56:10-12), and from the evils about to come in punishment of the national sins, foreign invasions, &c. (Is 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).


2. Or, "he entereth into peace"; in contrast to the persecutions which he suffered in this world (<reference osisRef="Job.3.13">Job 3:13</reference>, <reference osisRef="Job.3.17">17</reference>). The Margin not so well translates, "he shall go in peace" (<reference osisRef="Ps.37.37">Psa 37:37</reference>; <reference osisRef="Luke.2.29">Lu 2:29</reference>).

<hi type="bold">rest--</hi>the calm rest of their bodies in their graves (called "beds," <reference osisRef="2Chr.16.14">2Ch 16:14</reference>; compare <reference osisRef="Isa.14.18">Is 14:18</reference>; because they "sleep" in them, with the certainty of awakening at the resurrection, <reference osisRef="1Thess.4.14">1Th 4:14</reference>) is the emblem of the eternal "rest" (<reference osisRef="Heb.4.9">He 4:9</reference>; <reference osisRef="Rev.14.13">Re 14:13</reference>).

<hi type="bold">each one walking in ... uprightness--</hi>This clause defines the character of those who at death "rest in their beds," namely, all who walk uprightly.

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" (Psa 37:37; Lu 2:29). rest-- the calm rest of their bodies in their graves (called "beds," 2Ch 16:14; compare Is 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" (He 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.


<hi type="bold">3. But ... ye--</hi>In contrast to "the righteous" and their end, he announces to the unbelieving Jews their doom.

<hi type="bold">sons of the sorceress--</hi>that is, ye that are addicted to sorcery: this was connected with the worship of false gods (<reference osisRef="2Kgs.21.6">2Ki 21:6</reference>). No insult is greater to an Oriental than any slur cast on his mother (<reference osisRef="1Sam.20.30">1Sa 20:30</reference>; <reference osisRef="Job.30.8">Job 30:8</reference>).

<hi type="bold">seed of the adulterer--</hi>Spiritual adultery is meant: idolatry and apostasy (<reference osisRef="Matt.16.4">Mt 16:4</reference>).

3. 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).


<hi type="bold">4. sport yourselves--</hi>make a mock (<reference osisRef="Isa.66.5">Is 66:5</reference>). Are ye aware of the glory of Him whom you mock, by mocking His servants ("the righteous," <reference osisRef="Isa.57.1">Is 57:1</reference>)? (<reference osisRef="2Chr.36.16">2Ch 36:16</reference>).

<hi type="bold">make ... wide mouth--</hi>(<reference osisRef="Ps.22.7">Psa 22:7</reference>, <reference osisRef="Ps.22.13">13</reference>; <reference osisRef="Ps.35.21">35:21</reference>; <reference osisRef="Lam.2.16">La 2:16</reference>).

<hi type="bold">children of transgression, &c.--</hi>not merely children of transgressors, and a seed of false parents, but of transgression and falsehood itself, utterly unfaithful to God.

4. sport yourselves-- make a mock (Is 66:5). Are ye aware of the glory of Him whom you mock, by mocking His servants ("the righteous," Is 57:1)? (2Ch 36:16). make... wide mouth-- (Psa 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.


<hi type="bold">5. Enflaming yourselves--</hi>burning with lust towards idols [Gesenius]; or else (compare Margin), in the terebinth groves, which the Hebrew and the parallelism favor (see on <reference osisRef="Isa.1.29">Is 1:29</reference>) [Maurer].

<hi type="bold">under ... tree--</hi>(<reference osisRef="2Kgs.17.10">2Ki 17:10</reference>). The tree, as in the Assyrian sculptures, was probably made an idolatrous symbol of the heavenly hosts.

<hi type="bold">slaying ... children--</hi>as a sacrifice to Molech, &c. (<reference osisRef="2Kgs.17.31">2Ki 17:31</reference>; <reference osisRef="2Chr.28.3">2Ch 28:3</reference>; <reference osisRef="2Chr.33.6">33:6</reference>).

<hi type="bold">in ... valleys--</hi>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 (<reference osisRef="2Chr.33.6">2Ch 33:6</reference>; <reference osisRef="Jer.7.3">Jr 7:3</reference>).

<hi type="bold">under ... clifts--</hi>the gloom of caverns suiting their dark superstitions.

5. 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 Is 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; Jr 7:3). under... clifts-- the gloom of caverns suiting their dark superstitions.


6. The smooth stones, shaped as idols, are the gods chosen by thee as thy portion (<reference osisRef="Ps.16.5">Psa 16:5</reference>).

<hi type="bold">meat offering--</hi>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 (<reference osisRef="Lev.14.10">Le 14:10</reference>).

<hi type="bold">Should I receive comfort--</hi>rather, "Shall I bear these things with patience?" [Horsley].

6. The smooth stones, shaped as idols, are the gods chosen by thee as thy portion (Psa 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].


<hi type="bold">7. Upon ... high mountain ... bed--</hi>image from adultery, open and shameless (<reference osisRef="Ezek.23.7">Eze 23:7</reference>); the "bed" answers to the idolatrous altar, the scene of their spiritual unfaithfulness to their divine husband (<reference osisRef="Ezek.16.16">Eze 16:16</reference>, <reference osisRef="Ezek.16.25">25</reference>; <reference osisRef="Ezek.23.41">23:41</reference>).

7. 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).


8. "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" (<reference osisRef="Deut.6.9">De 6:9</reference>; <reference osisRef="Deut.11.20">11:20</reference>); a curse, too, was pronounced on putting up an image "in a secret place" (<reference osisRef="Deut.27.15">De 27:15</reference>).

<hi type="bold">discovered thyself--</hi>image from an adulteress.

<hi type="bold">enlarged ... bed--</hi>so as to receive the more paramours.

<hi type="bold">made ... covenant--</hi>with idols: in open violation of thy "covenant" with God (<reference osisRef="Exod.19.5">Ex 19:5</reference>; <reference osisRef="Exod.23.32">23:32</reference>). Or, "hast made assignations with them for thyself" [Horsley].

<hi type="bold">thy bed ... their bed--</hi>The Jews' sin was twofold; they resorted to places of idolatry ("their bed"), and they received idols into the temple of God ("thy bed").

<hi type="bold">where--</hi>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] (<reference osisRef="Isa.56.5">Is 56:5</reference>).

8. "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] (Is 56:5).


<hi type="bold">9. the king--</hi>the idol which they came to worship, perfumed with oil, like harlots (<reference osisRef="Jer.4.30">Jr 4:30</reference>; <reference osisRef="Ezek.23.16">Eze 23:16</reference>, <reference osisRef="Ezek.23.40">40</reference>). So "king" means idol (<reference osisRef="Amos.5.26">Am 5:26</reference>; <reference osisRef="Zeph.1.5">Zep 1:5</reference>); (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 (<reference osisRef="Hos.12.1">Ho 12:1</reference>), and perhaps the compliances with foreigners' idolatries, whereby Israel sought to gain their favor [Lowth] (<reference osisRef="Isa.30.6">Is 30:6</reference>; <reference osisRef="Ezek.16.33">Eze 16:33</reference>; <reference osisRef="Ezek.23.16">23:16</reference>; <reference osisRef="Hos.7.11">Ho 7:11</reference>).

<hi type="bold">send ... messengers far off--</hi>not merely to neighboring nations, but to those "far off," in search of new idols, or else alliances.

<hi type="bold">even unto hell--</hi>the lowest possible degradation.

9. the king-- the idol which they came to worship, perfumed with oil, like harlots (Jr 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] (Is 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.


<hi type="bold">10. greatness of ... way--</hi>the length of thy journey in seeking strange gods, or else foreign aid (<reference osisRef="Jer.2.23">Jr 2:23</reference>, 24). Notwithstanding thy deriving no good from these long journeys (so, "send ... far off," <reference osisRef="Isa.57.9">Is 57:9</reference>), thou dost not still give up hope (<reference osisRef="Jer.2.25">Jr 2:25</reference>; 18:12).

<hi type="bold">hast found ... life of ... hand--</hi>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).

<hi type="bold">grieved--</hi>rather, "therefore thou art not weak" [Maurer]; inasmuch as having "life in thy hand," thou art still strong in hope.

10. greatness of... way-- the length of thy journey in seeking strange gods, or else foreign aid (Jr 2:23, 24). Notwithstanding thy deriving no good from these long journeys (so, "send... far off," Is 57:9), thou dost not still give up hope (Jr 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.


11. 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."

<hi type="bold">laid it to ... heart--</hi>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" (<reference osisRef="Ps.50.21">Psa 50:21</reference>; <reference osisRef="Eccl.8.11">Ec 8:11</reference>). It would be better openly to renounce God, than to "flatter Him" with lies of false professions (<reference osisRef="Ps.78.36">Psa 78:36</reference>) [Ludovicus De Dieu]. However, <reference osisRef="Isa.51.12">Is 51:12</reference>, <reference osisRef="Isa.51.13">13</reference> 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" (<reference osisRef="Rom.2.4">Ro 2:4</reference>, <reference osisRef="2Cor.2.5">5</reference>).

11. 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" (Psa 50:21; Ec 8:11). It would be better openly to renounce God, than to "flatter Him" with lies of false professions (Psa 78:36) [Ludovicus De Dieu]. However, Is 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).


<hi type="bold">12. declare--</hi>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 (<reference osisRef="Isa.57.3">Is 57:3</reference>).

12. 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 (Is 57:3).


<hi type="bold">13. When thou criest--</hi>In the time of thy trouble.

<hi type="bold">companies--</hi>namely, of idols, collected by thee from every quarter; or else, of foreigners, summoned to thy aid.

<hi type="bold">wind ... carry ... away--</hi>(<reference osisRef="Job.21.18">Job 21:18</reference>; <reference osisRef="Matt.7.27">Mt 7:27</reference>).

<hi type="bold">vanity--</hi>rather, "a breath" [Lowth].

<hi type="bold">possess ... land ... inherit--</hi>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 (<reference osisRef="Isa.49.8">Is 49:8</reference>; <reference osisRef="Ps.37.9">Psa 37:9</reference>, <reference osisRef="Ps.37.11">11</reference>; <reference osisRef="Ps.69.35">69:35</reference>, <reference osisRef="Ps.69.36">36</reference>; <reference osisRef="Matt.5.5">Mt 5:5</reference>; <reference osisRef="Heb.12.22">He 12:22</reference>). "He that putteth his trust in Me," of whatever extraction, shall succeed to the spiritual patrimony of the apostate Jew [Horsley].

13. 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 (Is 49:8; Psa 37:9, 11; 69:35, 36; Mt 5:5; He 12:22). "He that putteth his trust in Me," of whatever extraction, shall succeed to the spiritual patrimony of the apostate Jew [Horsley].


<hi type="bold">14. shall say--</hi>The nominative is, "He that trusteth in Me" (<reference osisRef="Isa.57.13">Is 57:13</reference>). 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 (<reference osisRef="Isa.35.8">Is 35:8</reference>; <reference osisRef="Isa.40.3">40:3</reference>, <reference osisRef="Isa.40.4">4</reference>; <reference osisRef="Isa.62.10">62:10</reference>, <reference osisRef="Isa.62.11">11</reference>).

<hi type="bold">Cast ... up--</hi>a high road before the returning Jews.

<hi type="bold">stumbling-block--</hi>Jesus had been so to the Jews, but will not be so then any longer (<reference osisRef="1Cor.1.23">1Co 1:23</reference>); their prejudices shall then be taken out of the way.

14. shall say-- The nominative is, "He that trusteth in Me" (Is 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 (Is 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.


15. 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 <reference osisRef="Isa.66.2">Is 66:2</reference>, <reference osisRef="Isa.5.10">5, 10</reference>, &c., precedes their final prosperity (<reference osisRef="Zech.12.6">Zec 12:6</reference>, <reference osisRef="Zech.12.10-Zech.12.14">10-14</reference>); there will, probably, be a previous period of unbelief even after their return (<reference osisRef="Zech.12.8">Zec 12:8</reference>, <reference osisRef="Zech.12.9">9</reference>).

15. 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 Is 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).


<hi type="bold">16. For--</hi>referring to the promise in <reference osisRef="Isa.57.14">Is 57:14</reference>, <reference osisRef="Isa.57.15">15</reference>, of restoring Israel when "contrite" (<reference osisRef="Gen.6.3">Ge 6:3</reference>; <reference osisRef="Gen.8.21">8:21</reference>; <reference osisRef="Ps.78.38">Psa 78:38</reference>, <reference osisRef="Ps.78.39">39</reference>; <reference osisRef="Ps.85.5">85:5</reference>; <reference osisRef="Ps.103.9">103:9</reference>, 13, 14; <reference osisRef="Mic.7.18">Mi 7:18</reference>). 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 (<reference osisRef="Lam.3.33">La 3:33</reference>, <reference osisRef="Lam.3.34">34</reference>; <reference osisRef="Mic.7.8">Mi 7:8</reference>, <reference osisRef="Mic.7.9">9</reference>). With the ungodly He is "angry every day" (<reference osisRef="Ps.7.11">Psa 7:11</reference>; <reference osisRef="Rev.14.11">Re 14:11</reference>).

<hi type="bold">spirit ... before me--</hi>that is, the human spirit which went forth from Me (<reference osisRef="Num.16.22">Nu 16:22</reference>), answering to "which I have made" in the parallel clause.

16. For-- referring to the promise in Is 57:14, 15, of restoring Israel when "contrite" (Ge 6:3; 8:21; Psa 78:38, 39; 85:5; 103:9, 13, 14; Mi 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; Mi 7:8, 9). With the ungodly He is "angry every day" (Psa 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.


<hi type="bold">17. covetousness--</hi>akin to idolatry; and, like it, having drawn off Israel's heart from God (<reference osisRef="Isa.2.7">Is 2:7</reference>; 56:11; 58:3; <reference osisRef="Jer.6.13">Jr 6:13</reference>; <reference osisRef="Col.3.5">Col 3:5</reference>).

<hi type="bold">hid me--</hi>(<reference osisRef="Isa.8.17">Is 8:17</reference>; <reference osisRef="Isa.45.15">45:15</reference>).

<hi type="bold">went on frowardly--</hi>the result of God's hiding His face (<reference osisRef="Ps.81.12">Psa 81:12</reference>; <reference osisRef="Rom.1.24">Ro 1:24</reference>, <reference osisRef="1Cor.1.26">26</reference>).

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


18. Rather, "I have seen his ways (in sin), yet will I heal him," that is, restore Israel spiritually and temporally (<reference osisRef="Jer.33.6">Jr 33:6</reference>; <reference osisRef="Jer.3.22">3:22</reference>; <reference osisRef="Hos.14.4">Ho 14:4</reference>, <reference osisRef="Hos.14.5">5</reference>) [Horsley].

<hi type="bold">I will ... restore comforts unto him and to his mourners--</hi>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 (<reference osisRef="Isa.61.2">Is 61:2</reference>, <reference osisRef="Isa.61.3">3</reference>; <reference osisRef="Jer.31.18">Jr 31:18</reference>, <reference osisRef="Jer.31.20">20</reference>).

18. Rather, "I have seen his ways (in sin), yet will I heal him," that is, restore Israel spiritually and temporally (Jr 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 (Is 61:2, 3; Jr 31:18, 20).


<hi type="bold">19. fruit of ... lips--</hi>that is, thanksgivings which flow from the lips. I make men to return thanks to Me (<reference osisRef="Hos.14.2">Ho 14:2</reference>; <reference osisRef="Heb.13.15">He 13:15</reference>).

<hi type="bold">Peace, peace--</hi>"perfect peace" (see <reference osisRef="Isa.26.3">Is 26:3</reference>, Margin; <reference osisRef="John.14.27">Joh 14:27</reference>). 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" (<reference osisRef="Acts.2.39">Ac 2:39</reference>; <reference osisRef="Eph.2.17">Ep 2:17</reference>).

19. fruit of... lips-- that is, thanksgivings which flow from the lips. I make men to return thanks to Me (Ho 14:2; He 13:15). Peace, peace-- "perfect peace" (see Is 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; Ep 2:17).


<hi type="bold">20. when it cannot rest--</hi>rather, "for it can have no rest" (<reference osisRef="Job.15.20">Job 15:20</reference>, &c.; <reference osisRef="Prov.4.16">Pr 4:16</reference>, <reference osisRef="Prov.4.17">17</reference>). English Version represents the sea as occasionally agitated; but the Hebrew expresses that it can never be at rest.

20. 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.


21. (<reference osisRef="Isa.48.22">Is 48:22</reference>; <reference osisRef="2Kgs.9.22">2Ki 9:22</reference>).

<hi type="bold">my God--</hi>The prophet, having God as his God, speaks in the person of Israel, prophetically regarded as having now appropriated God and His "peace" (<reference osisRef="Isa.11.1-Isa.11.3">Is 11:1-3</reference>), warning the impenitent that, while they continue so, they can have no peace. <chapter eID="Isa.57"/>

21. (Is 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" (Is 11:1-3), warning the impenitent that, while they continue so, they can have no peace.


<title type="x-s2">CHAPTER 58</title> <title type="x-s3"><reference osisRef="Isa.58.1-Isa.58.14">Is 58:1-14</reference>. Reproof of the Jews for Their Dependence on Mere Outward Forms of Worship.</title>

<hi type="bold">1. aloud--</hi>Hebrew, "with the throat," that is, with full voice, not merely from the lips (<reference osisRef="1Sam.1.13">1Sa 1:13</reference>). Speak loud enough to arrest attention.

<hi type="bold">my people--</hi>the Jews in Isaiah's time, and again in the time of our Lord, more zealous for externals than for inward holiness. Rosenmuller thinks the reference to be to the Jews in the captivity practising their rites to gain God's favor and a release; and that hence, sacrifices are not mentioned, but only fasting and Sabbath observance, which they could keep though far away from the temple in Jerusalem. The same also applies to their present dispersion, in which they cannot offer sacrifices, but can only show their zeal in fastings, &c. Compare as to our Lord's time, <reference osisRef="Matt.6.16">Mt 6:16</reference>, <reference osisRef="Matt.6.23">23</reference>; <reference osisRef="Luke.18.12">Lu 18:12</reference>.

CHAPTER 58 Is 58:1-14. Reproof of the Jews for Their Dependence on Mere Outward Forms of Worship. 1. aloud-- Hebrew, "with the throat," that is, with full voice, not merely from the lips (1Sa 1:13). Speak loud enough to arrest attention. my people-- the Jews in Isaiah's time, and again in the time of our Lord, more zealous for externals than for inward holiness. Rosenmuller thinks the reference to be to the Jews in the captivity practising their rites to gain God's favor and a release; and that hence, sacrifices are not mentioned, but only fasting and Sabbath observance, which they could keep though far away from the temple in Jerusalem. The same also applies to their present dispersion, in which they cannot offer sacrifices, but can only show their zeal in fastings, &c. Compare as to our Lord's time, Mt 6:16, 23; Lu 18:12.


2. Put the stop at "ways"; and connect "as a nation that," &c. with what follows; "As a nation that did righteousness," thus answers to, "they ask of Me just judgments" (that is, as a matter of justice due to them, salvation to themselves, and destruction to their enemies); and "forsook not the ordinance of their God," answers to "they desire the drawing near of God" (that God would draw near to exercise those "just judgments" in behalf of them, and against their enemies) [Maurer]. So Jerome, "In the confidence, as it were, of a good conscience, they demand a just judgment, in the language of the saints: Judge me, O Lord, for I have walked in mine integrity." So in Mal 2:17, they affect to be scandalized at the impunity of the wicked, and impugn God's justice [Horsley]. Thus, "seek Me daily, and desire (English Version not so well, 'delight') to know My ways," refers to their requiring to know why God delayed so long in helping them. English Version gives a good, though different sense; namely, dispelling the delusion that God would be satisfied with outward observances, while the spirit of the law, was violated and the heart unchanged (<reference osisRef="Isa.58.3-Isa.58.14">Is 58:3-14</reference>; <reference osisRef="Ezek.33.31">Eze 33:31</reference>, <reference osisRef="Ezek.33.32">32</reference>; compare <reference osisRef="John.18.28">Joh 18:28</reference>), scrupulosity side by side with murder. The prophets were the commentators on the law, as their Magna Charta, in its inward spirit and not the mere letter.

2. Put the stop at "ways"; and connect "as a nation that," &c. with what follows; "As a nation that did righteousness," thus answers to, "they ask of Me just judgments" (that is, as a matter of justice due to them, salvation to themselves, and destruction to their enemies); and "forsook not the ordinance of their God," answers to "they desire the drawing near of God" (that God would draw near to exercise those "just judgments" in behalf of them, and against their enemies) [Maurer]. So Jerome, "In the confidence, as it were, of a good conscience, they demand a just judgment, in the language of the saints: Judge me, O Lord, for I have walked in mine integrity." So in Mal 2:17, they affect to be scandalized at the impunity of the wicked, and impugn God's justice [Horsley]. Thus, "seek Me daily, and desire (English Version not so well, 'delight') to know My ways," refers to their requiring to know why God delayed so long in helping them. English Version gives a good, though different sense; namely, dispelling the delusion that God would be satisfied with outward observances, while the spirit of the law, was violated and the heart unchanged (Is 58:3-14; Eze 33:31, 32; compare Joh 18:28), scrupulosity side by side with murder. The prophets were the commentators on the law, as their Magna Charta, in its inward spirit and not the mere letter.


<hi type="bold">3. Wherefore--</hi>the words of the Jews: "Why is it that, when we fast, Thou dost not notice it" (by delivering us)? They think to lay God under obligation to their fasting (<reference osisRef="Ps.73.13">Psa 73:13</reference>; Mal 3:14).

<hi type="bold">afflicted ... soul--</hi>(<reference osisRef="Lev.16.29">Le 16:29</reference>).

<hi type="bold">Behold--</hi>God's reply.

<hi type="bold">pleasure--</hi>in antithesis to their boast of having "afflicted their soul"; it was only in outward show they really enjoyed themselves. Gesenius not so well translates, "business."

<hi type="bold">exact ... labours--</hi>rather, "oppressive labors" [Maurer]. Horsley, with Vulgate, translates, "Exact the whole upon your debtors"; those who owe you labor (<reference osisRef="Neh.5.1-Neh.5.8">Ne 5:1-5, 8</reference>-10, &c.).

3. Wherefore-- the words of the Jews: "Why is it that, when we fast, Thou dost not notice it" (by delivering us)? They think to lay God under obligation to their fasting (Psa 73:13; Mal 3:14). afflicted... soul-- (Le 16:29). Behold-- God's reply. pleasure-- in antithesis to their boast of having "afflicted their soul"; it was only in outward show they really enjoyed themselves. Gesenius not so well translates, "business." exact... labours-- rather, "oppressive labors" [Maurer]. Horsley, with Vulgate, translates, "Exact the whole upon your debtors"; those who owe you labor (Ne 5:1-5, 8-10, &c.).


<hi type="bold">4. ye shall not fast--</hi>rather, "ye do not fast at this time, so as to make your voice to be heard on high," that is, in heaven; your aim in fasting is strife, not to gain the ear of God [Maurer] (<reference osisRef="1Kgs.21.9">1Ki 21:9</reference>, <reference osisRef="1Kgs.12.13">12, 13</reference>). In English Version the sense is, If you wish acceptance with God, ye must not fast as ye now do, to make your voice heard high in strife.

4. ye shall not fast-- rather, "ye do not fast at this time, so as to make your voice to be heard on high," that is, in heaven; your aim in fasting is strife, not to gain the ear of God [Maurer] (1Ki 21:9, 12, 13). In English Version the sense is, If you wish acceptance with God, ye must not fast as ye now do, to make your voice heard high in strife.


<hi type="bold">5. for a man to afflict his soul--</hi>The pain felt by abstinence is not the end to be sought, as if it were meritorious; it is of value only in so far as it leads us to amend our ways (<reference osisRef="Isa.58.6">Is 58:6</reference>, <reference osisRef="Isa.58.7">7</reference>).

<hi type="bold">bow ... head ... sackcloth--</hi>to affect the outward tokens, so as to "appear to men to fast" (<reference osisRef="Matt.6.17">Mt 6:17</reference>, <reference osisRef="Matt.6.18">18</reference>; <reference osisRef="1Kgs.21.27">1Ki 21:27</reference>; <reference osisRef="Esth.4.3">Es 4:3</reference>).

5. for a man to afflict his soul-- The pain felt by abstinence is not the end to be sought, as if it were meritorious; it is of value only in so far as it leads us to amend our ways (Is 58:6, 7). bow... head... sackcloth-- to affect the outward tokens, so as to "appear to men to fast" (Mt 6:17, 18; 1Ki 21:27; Es 4:3).


<hi type="bold">6. loose ... bands of wickedness--</hi>that is, to dissolve every tie wherewith one has unjustly bound his fellow men (<reference osisRef="Lev.25.49">Le 25:49</reference>, &c.). Servitude, a fraudulent contract, &c.

<hi type="bold">undo ... heavy burdens--</hi>Hebrew, "loose the bands of the yoke."

<hi type="bold">oppressed--</hi>literally, "the broken." The expression, "to let go free," implies that those "broken" with the yoke of slavery, are meant (<reference osisRef="Neh.5.10-Neh.5.12">Ne 5:10-12</reference>; <reference osisRef="Jer.34.9-Jer.11.14">Jr 34:9-11, 14</reference>, <reference osisRef="Jer.11.16">16</reference>). Jerome interprets it, broken with poverty; bankrupt.

6. loose... bands of wickedness-- that is, to dissolve every tie wherewith one has unjustly bound his fellow men (Le 25:49, &c.). Servitude, a fraudulent contract, &c. undo... heavy burdens-- Hebrew, "loose the bands of the yoke." oppressed-- literally, "the broken." The expression, "to let go free," implies that those "broken" with the yoke of slavery, are meant (Ne 5:10-12; Jr 34:9-11, 14, 16). Jerome interprets it, broken with poverty; bankrupt.


<hi type="bold">7. deal--</hi>distribute (<reference osisRef="Job.31.16-Job.31.21">Job 31:16-21</reference>).

<hi type="bold">cast out--</hi>rather, reduced [Horsley].

<hi type="bold">naked ... cover him--</hi>(<reference osisRef="Matt.25.36">Mt 25:36</reference>).

<hi type="bold">hide ... thyself--</hi>means to be strange towards them, and not to relieve them in their poverty (<reference osisRef="Matt.15.5">Mt 15:5</reference>).

<hi type="bold">flesh--</hi>kindred (<reference osisRef="Gen.29.14">Ge 29:14</reference>). Also brethren in common descent from Adam, and brethren in Christ (<reference osisRef="Jas.2.15">Jas 2:15</reference>).

7. deal-- distribute (Job 31:16-21). cast out-- rather, reduced [Horsley]. naked... cover him-- (Mt 25:36). hide... thyself-- means to be strange towards them, and not to relieve them in their poverty (Mt 15:5). flesh-- kindred (Ge 29:14). Also brethren in common descent from Adam, and brethren in Christ (Jas 2:15).


<hi type="bold">8. light--</hi>emblem of prosperity (<reference osisRef="Isa.58.10">Is 58:10</reference>; <reference osisRef="Job.11.17">Job 11:17</reference>).

<hi type="bold">health--</hi>literally, a long bandage, applied by surgeons to heal a wound (compare <reference osisRef="Isa.1.6">Is 1:6</reference>). Hence restoration from all past calamities.

<hi type="bold">go before thee--</hi>Thy conformity to the divine covenant acts as a leader, conducting thee to peace and prosperity.

<hi type="bold">glory ... reward--</hi>like the pillar of cloud and fire, the symbol of God's "glory," which went behind Israel, separating them from their Egyptian pursuers (<reference osisRef="Isa.52.12">Is 52:12</reference>; <reference osisRef="Exod.14.19">Ex 14:19</reference>, <reference osisRef="Exod.14.20">20</reference>).

8. light-- emblem of prosperity (Is 58:10; Job 11:17). health-- literally, a long bandage, applied by surgeons to heal a wound (compare Is 1:6). Hence restoration from all past calamities. go before thee-- Thy conformity to the divine covenant acts as a leader, conducting thee to peace and prosperity. glory... reward-- like the pillar of cloud and fire, the symbol of God's "glory," which went behind Israel, separating them from their Egyptian pursuers (Is 52:12; Ex 14:19, 20).


<hi type="bold">9. Then ... call ... answer--</hi>when sin is renounced (<reference osisRef="Isa.65.24">Is 65:24</reference>). When the Lord's call is not hearkened to, He will not hear our "call" (<reference osisRef="Ps.66.18">Psa 66:18</reference>; <reference osisRef="Prov.1.24">Pr 1:24</reference>, <reference osisRef="1Cor.1.28">28</reference>; <reference osisRef="1Cor.15.29">15:29</reference>; 28:9).

<hi type="bold">putting forth of ... finger--</hi>the finger of scorn pointed at simple-minded godly men. The middle finger was so used by the Romans.

<hi type="bold">speaking vanity--</hi>every injurious speech [Lowth].

9. Then... call... answer-- when sin is renounced (Is 65:24). When the Lord's call is not hearkened to, He will not hear our "call" (Psa 66:18; Pr 1:24, 28; 15:29; 28:9). putting forth of... finger-- the finger of scorn pointed at simple-minded godly men. The middle finger was so used by the Romans. speaking vanity-- every injurious speech [Lowth].


<hi type="bold">10. draw out thy soul--</hi>"impart of thine own subsistence," or "sustenance" [Horsley]. "Soul" is figurative for "that wherewith thou sustainest thy soul," or "life."

<hi type="bold">light ... in obscurity--</hi>Calamities shall be suddenly succeeded by prosperity (<reference osisRef="Ps.112.4">Psa 112:4</reference>).

10. draw out thy soul-- "impart of thine own subsistence," or "sustenance" [Horsley]. "Soul" is figurative for "that wherewith thou sustainest thy soul," or "life." light... in obscurity-- Calamities shall be suddenly succeeded by prosperity (Psa 112:4).


<hi type="bold">11. satisfy ... in drought--</hi>(<reference osisRef="Isa.41.17">Is 41:17</reference>, <reference osisRef="Isa.41.18">18</reference>). Literally, "drought," that is, parched places [Maurer].

<hi type="bold">make fat--</hi>rather, "strengthen" [Noyes]. "Give thee the free use of thy bones" [Jerome], or, "of thy strength" [Horsley].

<hi type="bold">watered garden--</hi>an Oriental picture of happiness.

<hi type="bold">fail not--</hi>Hebrew, "deceive not"; as streams that disappoint the caravan which had expected to find water, as formerly, but find it dried up (<reference osisRef="Job.6.15-Job.6.17">Job 6:15-17</reference>).

11. satisfy... in drought-- (Is 41:17, 18). Literally, "drought," that is, parched places [Maurer]. make fat-- rather, "strengthen" [Noyes]. "Give thee the free use of thy bones" [Jerome], or, "of thy strength" [Horsley]. watered garden-- an Oriental picture of happiness. fail not-- Hebrew, "deceive not"; as streams that disappoint the caravan which had expected to find water, as formerly, but find it dried up (Job 6:15-17).


<hi type="bold">12. they ... of thee--</hi>thy people, the Israelites.

<hi type="bold">old waste places--</hi>the old ruins of Jerusalem (<reference osisRef="Isa.61.4">Is 61:4</reference>; <reference osisRef="Ezek.36.33-Ezek.36.36">Eze 36:33-36</reference>).

<hi type="bold">foundations of many generations--</hi>that is, the buildings which had lain in ruins, even to their foundations, for many ages; called in the parallel passage (<reference osisRef="Isa.61.4">Is 61:4</reference>), "the former desolations"; and in the preceding clause here, "the old waste places." The literal and spiritual restoration of Israel is meant, which shall produce like blessed results on the Gentile world (<reference osisRef="Amos.9.11">Am 9:11</reference>, <reference osisRef="Amos.9.12">12</reference>; <reference osisRef="Acts.15.16">Ac 15:16</reference>, <reference osisRef="Acts.15.17">17</reference>).

<hi type="bold">be called--</hi>appropriately: the name truly designating what thou shalt do.

<hi type="bold">breach--</hi>the calamity wherewith God visited Israel for their sin (<reference osisRef="Isa.30.26">Is 30:26</reference>; <reference osisRef="1Chr.15.13">1Ch 15:13</reference>).

<hi type="bold">paths to dwell in--</hi>not that the paths were to be dwelt in, but the paths leading to their dwellings were to be restored; "paths, so as to dwell in the land" [Maurer].

12. they... of thee-- thy people, the Israelites. old waste places-- the old ruins of Jerusalem (Is 61:4; Eze 36:33-36). foundations of many generations-- that is, the buildings which had lain in ruins, even to their foundations, for many ages; called in the parallel passage (Is 61:4), "the former desolations"; and in the preceding clause here, "the old waste places." The literal and spiritual restoration of Israel is meant, which shall produce like blessed results on the Gentile world (Am 9:11, 12; Ac 15:16, 17). be called-- appropriately: the name truly designating what thou shalt do. breach-- the calamity wherewith God visited Israel for their sin (Is 30:26; 1Ch 15:13). paths to dwell in-- not that the paths were to be dwelt in, but the paths leading to their dwellings were to be restored; "paths, so as to dwell in the land" [Maurer].


13. (<reference osisRef="Isa.56.2">Is 56:2</reference>; <reference osisRef="Neh.13.15-Neh.13.22">Ne 13:15-22</reference>). The Sabbath, even under the new dispensation, was to be obligatory (<reference osisRef="Isa.66.23">Is 66:23</reference>).

<hi type="bold">foot--</hi>the instrument of motion (compare <reference osisRef="Prov.4.27">Pr 4:27</reference>); men are not to travel for mere pleasure on the Sabbath (<reference osisRef="Acts.1.12">Ac 1:12</reference>). The Jews were forbidden to travel on it farther than the tabernacle or temple. If thou keep thy foot from going on thy own ways and "doing thy pleasure," &c. (<reference osisRef="Exod.20.10">Ex 20:10</reference>, <reference osisRef="Exod.20.11">11</reference>).

<hi type="bold">my holy day--</hi>God claims it as His day; to take it for our pleasure is to rob Him of His own. This is the very way in which the Sabbath is mostly broken; it is made a day of carnal pleasure instead of spiritual "delight."

<hi type="bold">holy of the Lord--</hi>not the predicate, but the subject; "if thou call the holy (day) of Jehovah honorable"; if thou treat it as a day to be honored.

<hi type="bold">him--</hi>or else, it, the Sabbath.

<hi type="bold">not doing ... own way--</hi>answering to, "turn away thy foot from the Sabbath."

<hi type="bold">nor finding ... pleasure--</hi>answering to, "doing thy pleasure." "To keep the Sabbath in an idle manner is the sabbath of oxen and asses; to pass it in a jovial manner is the sabbath of the golden calf, when the people sat down to eat and drink, and rose again to play; to keep it in surfeiting and wantonness is the sabbath of Satan, the devil's holiday" [Bishop Andrewes].

<hi type="bold">nor speaking ... words--</hi>answering to, "call Sabbath a delight ... honorable." Man's "own words" would "call" it a "weariness"; it is the spiritual nature given from above which "calls it a delight" (<reference osisRef="Amos.8.5">Am 8:5</reference>; Mal 1:13).

13. (Is 56:2; Ne 13:15-22). The Sabbath, even under the new dispensation, was to be obligatory (Is 66:23). foot-- the instrument of motion (compare Pr 4:27); men are not to travel for mere pleasure on the Sabbath (Ac 1:12). The Jews were forbidden to travel on it farther than the tabernacle or temple. If thou keep thy foot from going on thy own ways and "doing thy pleasure," &c. (Ex 20:10, 11). my holy day-- God claims it as His day; to take it for our pleasure is to rob Him of His own. This is the very way in which the Sabbath is mostly broken; it is made a day of carnal pleasure instead of spiritual "delight." holy of the Lord-- not the predicate, but the subject; "if thou call the holy (day) of Jehovah honorable"; if thou treat it as a day to be honored. him-- or else, it, the Sabbath. not doing... own way-- answering to, "turn away thy foot from the Sabbath." nor finding... pleasure-- answering to, "doing thy pleasure." "To keep the Sabbath in an idle manner is the sabbath of oxen and asses; to pass it in a jovial manner is the sabbath of the golden calf, when the people sat down to eat and drink, and rose again to play; to keep it in surfeiting and wantonness is the sabbath of Satan, the devil's holiday" [Bishop Andrewes]. nor speaking... words-- answering to, "call Sabbath a delight... honorable." Man's "own words" would "call" it a "weariness"; it is the spiritual nature given from above which "calls it a delight" (Am 8:5; Mal 1:13).


<hi type="bold">14. delight ... in ... Lord--</hi>God rewards in kind, as He punishes in kind. As we "delight" in keeping God's "Sabbath," so God will give us "delight" in Himself (<reference osisRef="Gen.15.1">Ge 15:1</reference>; <reference osisRef="Job.22.21-Job.22.26">Job 22:21-26</reference>; <reference osisRef="Ps.37.4">Psa 37:4</reference>).

<hi type="bold">ride upon ... high places--</hi>I will make thee supreme lord of the land; the phrase is taken from a conqueror riding in his chariot, and occupying the hills and fastnesses of a country [Vitringa], (<reference osisRef="Deut.32.13">De 32:13</reference>; <reference osisRef="Mic.1.3">Mi 1:3</reference>; <reference osisRef="Hab.3.19">Ha 3:19</reference>). Judea was a land of hills; the idea thus is, "I will restore thee to thine own land" [Calvin]. The parallel words, "heritage of Jacob," confirm this (<reference osisRef="Gen.27.28">Ge 27:28</reference>, <reference osisRef="Gen.27.29">29</reference>; <reference osisRef="Gen.28.13-Gen.28.15">28:13-15</reference>).

<hi type="bold">mouth of ... Lord ... spoken it--</hi>a formula to assure men of the fulfilment of any solemn promise which God has made (<reference osisRef="Isa.40.5">Is 40:5</reference>). <chapter eID="Isa.58"/>

14. delight... in... Lord-- God rewards in kind, as He punishes in kind. As we "delight" in keeping God's "Sabbath," so God will give us "delight" in Himself (Ge 15:1; Job 22:21-26; Psa 37:4). ride upon... high places-- I will make thee supreme lord of the land; the phrase is taken from a conqueror riding in his chariot, and occupying the hills and fastnesses of a country [Vitringa], (De 32:13; Mi 1:3; Ha 3:19). Judea was a land of hills; the idea thus is, "I will restore thee to thine own land" [Calvin]. The parallel words, "heritage of Jacob," confirm this (Ge 27:28, 29; 28:13-15). mouth of... Lord... spoken it-- a formula to assure men of the fulfilment of any solemn promise which God has made (Is 40:5).


<title type="x-s2">CHAPTER 59</title> <title type="x-s3"><reference osisRef="Isa.59.1-Isa.59.21">Is 59:1-21</reference>. The People's Sin the Cause of Judgments: They at Last Own It Themselves: the Redeemer's Future Interposition in Their Extremity.</title>
 The reason why Jehovah does not deliver His people, notwithstanding their religious services (<reference osisRef="Isa.58.3">Is 58:3</reference>), is not want of power on His part, but because of their sins (<reference osisRef="Isa.59.1-Isa.59.8">Is 59:1-8</reference>); <reference osisRef="Isa.59.9-Isa.59.15">Is 59:9-15</reference> contain their confession; <reference osisRef="Isa.59.16-Isa.59.21">Is 59:16-21</reference>, the consequent promise of the Messiah.

<hi type="bold">1. hand ... shortened--</hi>(See on <reference osisRef="Isa.50.2">Is 50:2</reference>).

<hi type="bold">ear heavy--</hi>(<reference osisRef="Isa.6.10">Is 6:10</reference>).

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).


<hi type="bold">2. hid--</hi>Hebrew, "caused Him to hide" (<reference osisRef="Lam.3.44">La 3:44</reference>).

2. hid-- Hebrew, "caused Him to hide" (La 3:44).


3. (<reference osisRef="Isa.1.15">Is 1:15</reference>; <reference osisRef="Rom.3.13-Rom.3.15">Ro 3:13-15</reference>).

<hi type="bold">hands ... fingers--</hi>Not merely the "hands" perpetrate deeds of grosser enormity ("blood"), but the "fingers" commit more minute acts of "iniquity."

<hi type="bold">lips ... tongue--</hi>The lips "speak" openly "lies," the tongue "mutters" malicious insinuations ("perverseness"; perverse misrepresentations of others) (<reference osisRef="Jer.6.28">Jr 6:28</reference>; <reference osisRef="Jer.9.4">9:4</reference>).

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).


4. Rather, "No one calleth an adversary into court with justice," that is, None bringeth a just suit: "No one pleadeth with truth."

<hi type="bold">they trust ... iniquity--</hi>(So <reference osisRef="Job.15.35">Job 15:35</reference>; <reference osisRef="Ps.7.14">Psa 7:14</reference>).

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).


<hi type="bold">5. cockatrice--</hi>probably the basilisk serpent, cerastes. Instead of crushing evil in the egg, they foster it.

<hi type="bold">spider's web--</hi>This refers not to the spider's web being made to entrap, but to its thinness, as contrasted with substantial "garments," as <reference osisRef="Isa.59.6">Is 59:6</reference> shows. Their works are vain and transitory (<reference osisRef="Job.8.14">Job 8:14</reference>; <reference osisRef="Prov.11.18">Pr 11:18</reference>).

<hi type="bold">eateth ... their eggs--</hi>he who partakes in their plans, or has anything to do with them, finds them pestiferous.

<hi type="bold">that which is crushed--</hi>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.


<hi type="bold">6. not ... garments--</hi>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 (<reference osisRef="Isa.64.6">Is 64:6</reference>; <reference osisRef="Rom.13.14">Ro 13:14</reference>; <reference osisRef="Gal.3.27">Ga 3:27</reference>; <reference osisRef="Phil.3.9">Php 3:9</reference>). The artificial self-deceiving sophisms of human philosophy (<reference osisRef="1Tim.6.5">1Ti 6:5</reference>; <reference osisRef="2Tim.2.16">2Ti 2:16</reference>, 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).


<hi type="bold">7. feet--</hi>All their members are active in evil; in <reference osisRef="Isa.59.3">Is 59:3</reference>, the "hands, fingers, lips, and tongue," are specified.

<hi type="bold">run ... haste--</hi>(<reference osisRef="Rom.3.15">Ro 3:15</reference>). Contrast David's "running and hasting" in the ways of God (<reference osisRef="Ps.119.32">Psa 119:32</reference>, <reference osisRef="Ps.119.60">60</reference>).

<hi type="bold">thoughts--</hi>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.


<hi type="bold">8. peace--</hi>whether in relation to God, to their own conscience, or to their fellow men (<reference osisRef="Isa.57.20">Is 57:20</reference>, <reference osisRef="Isa.57.21">21</reference>).

<hi type="bold">judgment--</hi>justice.

<hi type="bold">crooked--</hi>the opposite of "straightforward" (<reference osisRef="Prov.2.15">Pr 2:15</reference>; 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).


<hi type="bold">9. judgment far--</hi>retribution in kind because they had shown "no judgment in their goings" (<reference osisRef="Isa.59.8">Is 59:8</reference>). "The vindication of our just rights by God is withheld by Him from us."

<hi type="bold">us--</hi>In <reference osisRef="Isa.59.8">Is 59:8</reference> 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.

<hi type="bold">justice--</hi>God's justice bringing salvation (<reference osisRef="Isa.46.13">Is 46:13</reference>).

<hi type="bold">light--</hi>the dawn of returning prosperity.

<hi type="bold">obscurity--</hi>adversity (<reference osisRef="Jer.8.15">Jr 8:15</reference>).

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).


<hi type="bold">10. grope--</hi>fulfilling Moses' threat (<reference osisRef="Deut.28.29">De 28:29</reference>).

<hi type="bold">stumble at noon ... as ... night--</hi>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.

<hi type="bold">in desolate places--</hi>rather, to suit the parallel words "at noonday," in fertile (literally, "fat"; <reference osisRef="Gen.27.28">Ge 27:28</reference>) 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 (<reference osisRef="Isa.26.10">Is 26:10</reference>; <reference osisRef="Luke.15.17">Lu 15:17</reference>).

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).


<hi type="bold">11. roar--</hi>moan plaintively, like a hungry bear which growls for food.

<hi type="bold">doves--</hi>(<reference osisRef="Isa.38.14">Is 38:14</reference>; <reference osisRef="Ezek.7.16">Eze 7:16</reference>).

<hi type="bold">salvation--</hi>retribution in kind: because not salvation, but "destruction" was "in their paths" (<reference osisRef="Isa.59.7">Is 59:7</reference>).

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).


12. (<reference osisRef="Dan.9.5">Da 9:5</reference>, &c.).

<hi type="bold">thee ... us--</hi>antithesis.

<hi type="bold">with us--</hi>that is, we are conscious of them (<reference osisRef="Job.12.3">Job 12:3</reference>, Margin; <reference osisRef="Job.15.9">Job 15:9</reference>).

<hi type="bold">know--</hi>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.


13. The particulars of the sins generally confessed in <reference osisRef="Isa.59.12">Is 59:12</reference> (<reference osisRef="Isa.48.8">Is 48:8</reference>; <reference osisRef="Jer.2.19">Jr 2:19</reference>, 20). The act, the word, and the thought of apostasy, are all here marked: transgression and departing, &c.; lying (compare <reference osisRef="Isa.59.4">Is 59:4</reference>), 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.


14. Justice and righteousness are put away from our legal courts.

<hi type="bold">in the street--</hi>in the forum, the place of judicature, usually at the gate of the city (<reference osisRef="Zech.8.16">Zec 8:16</reference>).

<hi type="bold">cannot enter--</hi>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.


<hi type="bold">15. faileth--</hi>is not to be found.

<hi type="bold">he that departeth ... prey--</hi>He that will not fall in with the prevailing iniquity exposes himself as a prey to the wicked (<reference osisRef="Ps.10.8">Psa 10:8</reference>, <reference osisRef="Ps.10.9">9</reference>).

<hi type="bold">Lord saw it--</hi>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.


<hi type="bold">16. no man--</hi>namely, to atone by his righteousness for the unrighteousness of the people. "Man" is emphatic, as in <reference osisRef="1Kgs.2.2">1Ki 2:2</reference>; no representative man able to retrieve the cause of fallen men (<reference osisRef="Isa.41.28">Is 41:28</reference>; <reference osisRef="Isa.63.5">63:5</reference>, <reference osisRef="Isa.63.6">6</reference>; <reference osisRef="Jer.5.1">Jr 5:1</reference>; <reference osisRef="Ezek.22.30">Eze 22:30</reference>).

<hi type="bold">no intercessor--</hi>no one to interpose, "to help ... uphold" (<reference osisRef="Isa.63.5">Is 63:5</reference>).

<hi type="bold">his arm--</hi>(<reference osisRef="Isa.40.10">Is 40:10</reference>; <reference osisRef="Isa.51.5">51:5</reference>). Not man's arm, but His alone (<reference osisRef="Ps.98.1">Psa 98:1</reference>; <reference osisRef="Ps.44.3">44:3</reference>).

<hi type="bold">his righteousness--</hi>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" (<reference osisRef="Isa.11.5">Is 11:5</reference>; <reference osisRef="Isa.42.6">42:6</reference>, <reference osisRef="Isa.42.21">21</reference>; <reference osisRef="Isa.51.8">51:8</reference>; <reference osisRef="Isa.53.11">53:11</reference>; <reference osisRef="1John.2.1">1Jo 2:1</reference>).

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).


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, <reference osisRef="Rom.12.19">Ro 12:19</reference>), or "cloak of zeal" (in the sense of judicial fury punishing the wicked; this zeal belongs properly to God, <reference osisRef="2Kgs.10.16">2Ki 10:16</reference>; <reference osisRef="Rom.10.2">Ro 10:2</reference>; <reference osisRef="Phil.3.6">Php 3:6</reference>; "zeal," in the sense of anxiety for the Lord's honor, they have, <reference osisRef="Num.25.11">Nu 25:11</reference>, <reference osisRef="Num.25.13">13</reference>; <reference osisRef="Ps.69.9">Psa 69:9</reference>; <reference osisRef="2Cor.7.11">2Co 7:11</reference>; <reference osisRef="2Cor.9.2">9:2</reference>); and for "salvation," which is of God alone (<reference osisRef="Ps.3.8">Psa 3:8</reference>), they have as their helmet, "the hope of salvation" (<reference osisRef="1Thess.5.8">1Th 5:8</reference>). The "helmet of salvation" is attributed to them (<reference osisRef="Eph.6.14">Ep 6:14</reference>, <reference osisRef="Eph.6.17">17</reference>) in a secondary sense; namely, derived from Him, and as yet only in hope, not fruition (<reference osisRef="Rom.8.24">Ro 8:24</reference>). The second coming here, as often, is included in this representation of Messiah. His "zeal" (<reference osisRef="John.2.15-John.2.17">Joh 2:15-17</reference>) at His first coming was but a type of His zeal and vengeance against the foes of God at His second coming (<reference osisRef="2Thess.1.8-2Thess.1.10">2Th 1:8-10</reference>; <reference osisRef="Rev.19.11-Rev.19.21">Re 19:11-21</reference>).

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).


<hi type="bold">18. deeds--</hi>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 (<reference osisRef="Isa.66.18">Is 66:18</reference>, 15, 16).

<hi type="bold">islands--</hi>(See on <reference osisRef="Isa.41.1">Is 41:1</reference>). 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.


19. (<reference osisRef="Isa.45.6">Is 45:6</reference>; Mal 1:11). The result of God's judgments (<reference osisRef="Isa.26.9">Is 26:9</reference>; <reference osisRef="Isa.66.18-Isa.66.20">66:18-20</reference>).

<hi type="bold">like a flood--</hi>(<reference osisRef="Jer.46.7">Jr 46:7</reference>, <reference osisRef="Jer.46.8">8</reference>; <reference osisRef="Rev.12.15">Re 12:15</reference>).

<hi type="bold">lift up a standard--</hi>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 <reference osisRef="Isa.59.18">Is 59:18</reference>, 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."


<hi type="bold">20. to Zion--</hi><reference osisRef="Rom.11.26">Ro 11:26</reference> quotes it, "out of Zion." Thus Paul, by inspiration, supplements the sense from <reference osisRef="Ps.14.7">Psa 14:7</reference>: 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.

<hi type="bold">them that turn from--</hi>(<reference osisRef="Rom.11.26">Ro 11:26</reference>). "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 (<reference osisRef="Ps.130.4">Psa 130:4</reference>; <reference osisRef="Lam.5.21">La 5:21</reference>).

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).


<hi type="bold">21. covenant with them ... thee--</hi>The covenant is with Christ, and with them only as united to Him (<reference osisRef="Heb.2.13">He 2:13</reference>). Jehovah addresses Messiah the representative and ideal Israel. The literal and spiritual Israel are His seed, to whom the promise is to be fulfilled (<reference osisRef="Ps.22.30">Psa 22:30</reference>).

<hi type="bold">spirit ... not depart ... for ever--</hi>(<reference osisRef="Jer.31.31-Jer.31.37">Jr 31:31-37</reference>; <reference osisRef="Matt.28.20">Mt 28:20</reference>). <chapter eID="Isa.59"/>

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).


<title type="x-s2">CHAPTER 60</title> <title type="x-s3"><reference osisRef="Isa.60.1-Isa.60.22">Is 60:1-22</reference>. Israel's Glory after Her Affliction.</title>
 An ode of congratulation to Zion on her restoration at the Lord's second advent to her true position as the mother church from which the Gospel is to be diffused to the whole Gentile world; the first promulgation of the Gospel among the Gentiles, beginning at Jerusalem [Lu 24:47], is an earnest of this. The language is too glorious to apply to anything that as yet has happened.

<hi type="bold">1. Arise--</hi>from the dust in which thou hast been sitting as a mourning female captive (<reference osisRef="Isa.3.26">Is 3:26</reference>; <reference osisRef="Isa.52.1">52:1</reference>, 2).

<hi type="bold">shine--</hi>or, "be enlightened; for thy light cometh"; impart to others the spiritual light now given thee (<reference osisRef="Isa.60.3">Is 60:3</reference>). The Margin and Gesenius translate, "Be enlightened"; be resplendent with posterity; imperative for the future indicative, "Thou shalt be enlightened" (<reference osisRef="Isa.58.8">Is 58:8</reference>, <reference osisRef="Isa.58.10">10</reference>; <reference osisRef="Eph.5.8">Ep 5:8</reference>, <reference osisRef="Eph.5.14">14</reference>).

<hi type="bold">glory of the Lord--</hi>not merely the Shekinah, or cloud of glory, such as rested above the ark in the old dispensation, but the glory of the Lord in person (<reference osisRef="Jer.3.16">Jr 3:16</reference>, <reference osisRef="Jer.3.17">17</reference>).

<hi type="bold">is risen--</hi>as the sun (Mal 4:2; <reference osisRef="Luke.1.78">Lu 1:78</reference>, Margin).

CHAPTER 60 Is 60:1-22. Israel's Glory after Her Affliction. An ode of congratulation to Zion on her restoration at the Lord's second advent to her true position as the mother church from which the Gospel is to be diffused to the whole Gentile world; the first promulgation of the Gospel among the Gentiles, beginning at Jerusalem [Lu 24:47], is an earnest of this. The language is too glorious to apply to anything that as yet has happened. 1. Arise-- from the dust in which thou hast been sitting as a mourning female captive (Is 3:26; 52:1, 2). shine-- or, "be enlightened; for thy light cometh"; impart to others the spiritual light now given thee (Is 60:3). The Margin and Gesenius translate, "Be enlightened"; be resplendent with posterity; imperative for the future indicative, "Thou shalt be enlightened" (Is 58:8, 10; Ep 5:8, 14). glory of the Lord-- not merely the Shekinah, or cloud of glory, such as rested above the ark in the old dispensation, but the glory of the Lord in person (Jr 3:16, 17). is risen-- as the sun (Mal 4:2; Lu 1:78, Margin).


<hi type="bold">2. darkness ... earth--</hi>the rest of the earth: in contrast with "light ... upon thee" (<reference osisRef="Isa.60.1">Is 60:1</reference>). The earth will be afterwards enlightened through Israel (<reference osisRef="Isa.9.2">Is 9:2</reference>).

<hi type="bold">be seen--</hi>conspicuously: so the Hebrew.

2. darkness... earth-- the rest of the earth: in contrast with "light... upon thee" (Is 60:1). The earth will be afterwards enlightened through Israel (Is 9:2). be seen-- conspicuously: so the Hebrew.


3. (<reference osisRef="Isa.2.3">Is 2:3</reference>; <reference osisRef="2Cor.11.10">11:10</reference>; 43:6; 49:22; 66:12).

<hi type="bold">kings--</hi>(<reference osisRef="Isa.49.7">Is 49:7</reference>, <reference osisRef="Isa.49.23">23</reference>; <reference osisRef="Isa.52.15">52:15</reference>).

<hi type="bold">thy rising--</hi>rather, "thy sun-rising," that is, "to the brightness that riseth upon thee."

3. (Is 2:3; 11:10; 43:6; 49:22; 66:12). kings-- (Is 49:7, 23; 52:15). thy rising-- rather, "thy sun-rising," that is, "to the brightness that riseth upon thee."


<hi type="bold">4. Lift up ... eyes--</hi>Jerusalem is addressed as a female with eyes cast down from grief.

<hi type="bold">all they ... they--</hi>The Gentile peoples come together to bring back the dispersed Hebrews, restore their city, and worship Jehovah with offerings.

<hi type="bold">nursed at thy side--</hi>rather "carried at thy side." It is the custom in the East to carry the children astride on the hip, with the arms around the body (<reference osisRef="Isa.66.12">Is 66:12</reference>).

4. Lift up... eyes-- Jerusalem is addressed as a female with eyes cast down from grief. all they... they-- The Gentile peoples come together to bring back the dispersed Hebrews, restore their city, and worship Jehovah with offerings. nursed at thy side-- rather "carried at thy side." It is the custom in the East to carry the children astride on the hip, with the arms around the body (Is 66:12).


<hi type="bold">5. see--</hi>(<reference osisRef="Isa.60.4">Is 60:4</reference>), namely, the bringing back of thy sons.

<hi type="bold">flow together--</hi>rather, "overflow with joy" [Lowth]; or, from a different Hebrew root, "be bright with joy" [Gesenius] (<reference osisRef="Job.3.4">Job 3:4</reference>).

<hi type="bold">fear--</hi>rather, beat with the agitation of solemn joy at the marvellous sight [Horsley] (<reference osisRef="Jer.33.9">Jr 33:9</reference>).

<hi type="bold">be enlarged--</hi>swell with delight. Grief, on the contrary, contracts the heart.

<hi type="bold">abundance of ... sea--</hi>the wealth of the lands beyond the sea, as in Solomon's time, the type of the coming reign of the Prince of peace.

<hi type="bold">converted--</hi>rather, "be turned," instead of being turned to purposes of sin and idolatry.

<hi type="bold">forces--</hi>rather, "riches."

5. see-- (Is 60:4), namely, the bringing back of thy sons. flow together-- rather, "overflow with joy" [Lowth]; or, from a different Hebrew root, "be bright with joy" [Gesenius] (Job 3:4). fear-- rather, beat with the agitation of solemn joy at the marvellous sight [Horsley] (Jr 33:9). be enlarged-- swell with delight. Grief, on the contrary, contracts the heart. abundance of... sea-- the wealth of the lands beyond the sea, as in Solomon's time, the type of the coming reign of the Prince of peace. converted-- rather, "be turned," instead of being turned to purposes of sin and idolatry. forces-- rather, "riches."


<hi type="bold">6. camels--</hi>laden with merchandise; the camel is "the ship of the desert" (compare <reference osisRef="Isa.30.6">Is 30:6</reference>).

<hi type="bold">cover thee--</hi>so many of them shall there be.

<hi type="bold">dromedaries--</hi>They have one hunch on the back, whereas the camel has two: distinguished for swiftness (<reference osisRef="Jer.2.23">Jr 2:23</reference>).

<hi type="bold">Midian--</hi>east of the Elanitic branch of the Red Sea, and stretching northward along Mount Seir. Associated with the Ishmaelites in traffic (<reference osisRef="Gen.37.25">Ge 37:25</reference>, <reference osisRef="Gen.37.28">28</reference>).

<hi type="bold">Ephah--</hi>part of Midian, east of the Dead Sea. It abounded in camels (<reference osisRef="Judg.6.5">Jud 6:5</reference>).

<hi type="bold">Sheba--</hi>in Arabia-Felix, famed for frankincense and gold (<reference osisRef="Ps.72.15">Psa 72:15</reference>; <reference osisRef="Jer.6.20">Jr 6:20</reference>), which they traded in (<reference osisRef="Isa.45.14">Is 45:14</reference>; <reference osisRef="Job.6.19">Job 6:19</reference>; <reference osisRef="Ezek.27.22">Eze 27:22</reference>).

6. camels-- laden with merchandise; the camel is "the ship of the desert" (compare Is 30:6). cover thee-- so many of them shall there be. dromedaries-- They have one hunch on the back, whereas the camel has two: distinguished for swiftness (Jr 2:23). Midian-- east of the Elanitic branch of the Red Sea, and stretching northward along Mount Seir. Associated with the Ishmaelites in traffic (Ge 37:25, 28). Ephah-- part of Midian, east of the Dead Sea. It abounded in camels (Jud 6:5). Sheba-- in Arabia-Felix, famed for frankincense and gold (Psa 72:15; Jr 6:20), which they traded in (Is 45:14; Job 6:19; Eze 27:22).


<hi type="bold">7. Kedar--</hi>(<reference osisRef="Isa.21.16">Is 21:16</reference>; <reference osisRef="Song.1.5">So 1:5</reference>), in the south of Arabia-Deserta, or north of Arabia-Petræa; they traded in flocks (<reference osisRef="Ezek.27.21">Eze 27:21</reference>).

<hi type="bold">Nebaioth--</hi>son of Ishmael, as was Kedar. Father of the Nabatheans in Arabia-Petræa.

<hi type="bold">minister--</hi>by coming up as an acceptable sacrifice.

<hi type="bold">come up with acceptance--</hi>that is, acceptably. The rams offering themselves voluntarily (<reference osisRef="Ps.68.30">Psa 68:30</reference>; <reference osisRef="Rom.12.1">Ro 12:1</reference>; <reference osisRef="1Pet.2.5">1Pe 2:5</reference>), without waiting for any other priest, answer to believers strong in faith and lamb-like meekness; and in the white fleece-like robe of sanctity [Vitringa].

<hi type="bold">house of my glory--</hi>the temple (<reference osisRef="Ezek.41.1-Ezek.41.26">Eze 41:1-26</reference>; <reference osisRef="Hag.2.7">Hag 2:7</reference>, <reference osisRef="2Cor.2.9">9</reference>; Mal 3:1).

7. Kedar-- (Is 21:16; So 1:5), in the south of Arabia-Deserta, or north of Arabia-Petræa; they traded in flocks (Eze 27:21). Nebaioth-- son of Ishmael, as was Kedar. Father of the Nabatheans in Arabia-Petræa. minister-- by coming up as an acceptable sacrifice. come up with acceptance-- that is, acceptably. The rams offering themselves voluntarily (Psa 68:30; Ro 12:1; 1Pe 2:5), without waiting for any other priest, answer to believers strong in faith and lamb-like meekness; and in the white fleece-like robe of sanctity [Vitringa]. house of my glory-- the temple (Eze 41:1-26; Hag 2:7, 9; Mal 3:1).


8. The prophet, seeing in vision new hosts approaching quickly like a cloud of doves, asks who they are.


9. (see on <reference osisRef="Isa.42.4">Is 42:4</reference>).

<hi type="bold">Tarshish first--</hi>The ships of Tartessus (see on <reference osisRef="Isa.2.16">Is 2:16</reference>; <reference osisRef="Isa.23.1">Is 23:1</reference>, that is, vessels that trade to the most distant regions) will be among the foremost to bring back the scattered Israelites (<reference osisRef="Isa.66.20">Is 66:20</reference>).

<hi type="bold">their silver--</hi>The nations among whom the Jews have been scattered shall help them with their money in returning (<reference osisRef="Isa.60.5-Isa.7.11">Is 60:5-7, 11</reference>, <reference osisRef="Isa.7.16">16</reference>), as was the case at the return from Babylon (<reference osisRef="Ezra.1.4">Ezr 1:4</reference>; compare <reference osisRef="Ps.68.30">Psa 68:30</reference>, <reference osisRef="Ps.68.31">31</reference>).

<hi type="bold">unto the name ... to the Holy One--</hi>rather, because of the name--because of the Holy One (compare <reference osisRef="Isa.55.5">Is 55:5</reference>) [Lowth].

9. (see on Is 42:4). Tarshish first-- The ships of Tartessus (see on Is 2:16; Is 23:1, that is, vessels that trade to the most distant regions) will be among the foremost to bring back the scattered Israelites (Is 66:20). their silver-- The nations among whom the Jews have been scattered shall help them with their money in returning (Is 60:5-7, 11, 16), as was the case at the return from Babylon (Ezr 1:4; compare Psa 68:30, 31). unto the name... to the Holy One-- rather, because of the name--because of the Holy One (compare Is 55:5) [Lowth].


<hi type="bold">10. kings ... minister unto thee--</hi>(See on <reference osisRef="Isa.60.7">Is 60:7</reference>; <reference osisRef="Isa.49.23">Is 49:23</reference>).

<hi type="bold">in my wrath I smote thee--</hi>(<reference osisRef="Isa.54.7">Is 54:7</reference>, <reference osisRef="Isa.54.8">8</reference>; <reference osisRef="Isa.57.17">57:17</reference>).

10. kings... minister unto thee-- (See on Is 60:7; Is 49:23). in my wrath I smote thee-- (Is 54:7, 8; 57:17).


11. (<reference osisRef="Rev.21.25">Re 21:25</reference>). The gates are ever open to receive new offerings and converts (<reference osisRef="Isa.26.2">Is 26:2</reference>; <reference osisRef="Acts.14.27">Ac 14:27</reference>; <reference osisRef="Rev.3.8">Re 3:8</reference>). In time of peace the gates of a city are open: so, under the Prince of peace, there shall be no need of barring gates against invaders.

<hi type="bold">forces--</hi>riches.

<hi type="bold">be brought--</hi>as willing captives to the truth; or, if not willingly, be bought by judgments to submit to Israel (<reference osisRef="Isa.60.12">Is 60:12</reference>, <reference osisRef="Isa.60.14">14</reference>). Gesenius explains it, "may come escorted by a retinue."

11. (Re 21:25). The gates are ever open to receive new offerings and converts (Is 26:2; Ac 14:27; Re 3:8). In time of peace the gates of a city are open: so, under the Prince of peace, there shall be no need of barring gates against invaders. forces-- riches. be brought-- as willing captives to the truth; or, if not willingly, be bought by judgments to submit to Israel (Is 60:12, 14). Gesenius explains it, "may come escorted by a retinue."


<hi type="bold">12. For--</hi>the reason which will lead Gentile kings and people to submit themselves; fear of the God in Israel (<reference osisRef="Zech.14.17">Zec 14:17</reference>).

12. For-- the reason which will lead Gentile kings and people to submit themselves; fear of the God in Israel (Zec 14:17).


<hi type="bold">13. glory--</hi>that is, the trees which adorned Lebanon; emblem of men eminent in natural gifts, devoting all that is in them to the God of Israel (<reference osisRef="Hos.14.5">Ho 14:5</reference>, <reference osisRef="Hos.14.6">6</reference>).

<hi type="bold">fir ... pine ... box--</hi>rather, "the cypress ... ilex ... cedar."

<hi type="bold">place of my sanctuary--</hi>Jerusalem (<reference osisRef="Jer.3.17">Jr 3:17</reference>).

<hi type="bold">place of my feet--</hi>no longer the ark (<reference osisRef="Jer.3.16">Jr 3:16</reference>), "the footstool" of Jehovah (<reference osisRef="Ps.99.5">Psa 99:5</reference>; <reference osisRef="Ps.132.7">132:7</reference>; <reference osisRef="1Chr.28.2">1Ch 28:2</reference>); but "the place of His throne, the place of the soles of His feet, where He will dwell in the midst of the children of Israel for ever," in the new temple (<reference osisRef="Ezek.43.7">Eze 43:7</reference>).

13. glory-- that is, the trees which adorned Lebanon; emblem of men eminent in natural gifts, devoting all that is in them to the God of Israel (Ho 14:5, 6). fir... pine... box-- rather, "the cypress... ilex... cedar." place of my sanctuary-- Jerusalem (Jr 3:17). place of my feet-- no longer the ark (Jr 3:16), "the footstool" of Jehovah (Psa 99:5; 132:7; 1Ch 28:2); but "the place of His throne, the place of the soles of His feet, where He will dwell in the midst of the children of Israel for ever," in the new temple (Eze 43:7).


<hi type="bold">14. The sons--</hi>Their fathers who "afflicted" Israel having been cut off by divine judgments (<reference osisRef="Isa.14.1">Is 14:1</reference>, 2; 49:23).

<hi type="bold">The Zion of the Holy One--</hi>The royal court of the Holy One. Maurer translates, "Zion, the sanctuary (holy place) of Israel" (<reference osisRef="Isa.57.15">Is 57:15</reference>; <reference osisRef="Ps.46.4">Psa 46:4</reference>).

14. The sons-- Their fathers who "afflicted" Israel having been cut off by divine judgments (Is 14:1, 2; 49:23). The Zion of the Holy One-- The royal court of the Holy One. Maurer translates, "Zion, the sanctuary (holy place) of Israel" (Is 57:15; Psa 46:4).


<hi type="bold">15. forsaken--</hi>(<reference osisRef="Ps.78.60">Psa 78:60</reference>, <reference osisRef="Ps.78.61">61</reference>).

<hi type="bold">no man went through thee--</hi>Thy land was so desolate that no traveller, or caravan, passed through thee; true only of Israel, not true of the Church (<reference osisRef="Lam.1.4">La 1:4</reference>).

<hi type="bold">excellency--</hi>glory, that is, for ever honored.

15. forsaken-- (Psa 78:60, 61). no man went through thee-- Thy land was so desolate that no traveller, or caravan, passed through thee; true only of Israel, not true of the Church (La 1:4). excellency-- glory, that is, for ever honored.


<hi type="bold">16. suck--</hi>Thou shalt draw to thyself and enjoy all that is valuable of the possessions of the Gentiles, &c. (<reference osisRef="Isa.49.23">Is 49:23</reference>; <reference osisRef="Isa.61.6">61:6</reference>; <reference osisRef="Isa.66.11">66:11</reference>, <reference osisRef="Isa.66.12">12</reference>).

<hi type="bold">know--</hi>by the favors bestowed on thee, and through thee on the Gentiles.

16. suck-- Thou shalt draw to thyself and enjoy all that is valuable of the possessions of the Gentiles, &c. (Is 49:23; 61:6; 66:11, 12). know-- by the favors bestowed on thee, and through thee on the Gentiles.


17. Poetically, with figurative allusion to the furniture of the temple; all things in that happy age to come shall be changed for the better.

<hi type="bold">exactors--</hi>namely, of tribute.

<hi type="bold">righteousness--</hi>All rulers in restored Jerusalem shall not only be peaceable and righteous, but shall be, as it were, "peace" and "righteousness" itself in their administration.

17. Poetically, with figurative allusion to the furniture of the temple; all things in that happy age to come shall be changed for the better. exactors-- namely, of tribute. righteousness-- All rulers in restored Jerusalem shall not only be peaceable and righteous, but shall be, as it were, "peace" and "righteousness" itself in their administration.


18. (<reference osisRef="Isa.2.4">Is 2:4</reference>). Not only shall thy walls keep thee safe from foes, but "Salvation" shall serve as thy walls, converting thy foes into friends, and so ensuring thee perfect safety (<reference osisRef="Isa.26.1">Is 26:1</reference>, 2).

<hi type="bold">gates--</hi>once the scene of "destruction" when victorious foes burst through them (<reference osisRef="Neh.1.3">Ne 1:3</reference>); henceforth to be not only the scene of praises, but "Praise" itself; the "gates," as the place of public concourse, were the scene of thanksgivings (<reference osisRef="2Chr.31.2">2Ch 31:2</reference>; <reference osisRef="Ps.9.14">Psa 9:14</reference>; <reference osisRef="Ps.24.7">24:7</reference>; <reference osisRef="Ps.100.4">100:4</reference>). "Judah," the favored tribe, means "praise."

18. (Is 2:4). Not only shall thy walls keep thee safe from foes, but "Salvation" shall serve as thy walls, converting thy foes into friends, and so ensuring thee perfect safety (Is 26:1, 2). gates-- once the scene of "destruction" when victorious foes burst through them (Ne 1:3); henceforth to be not only the scene of praises, but "Praise" itself; the "gates," as the place of public concourse, were the scene of thanksgivings (2Ch 31:2; Psa 9:14; 24:7; 100:4). "Judah," the favored tribe, means "praise."


19. The sun and moon, the brightest objects by day and night, shall be eclipsed by the surpassing glory of God manifesting Himself to thee (<reference osisRef="Isa.30.26">Is 30:26</reference>; <reference osisRef="Zech.2.5">Zec 2:5</reference>; <reference osisRef="Rev.21.23">Re 21:23</reference>; <reference osisRef="Rev.22.5">22:5</reference>).

19. The sun and moon, the brightest objects by day and night, shall be eclipsed by the surpassing glory of God manifesting Himself to thee (Is 30:26; Zec 2:5; Re 21:23; 22:5).


20. There shall be no national and spiritual obscuration again as formerly (<reference osisRef="Joel.2.10">Joe 2:10</reference>; <reference osisRef="Amos.8.9">Am 8:9</reference>).

<hi type="bold">mourning ... ended--</hi>(<reference osisRef="Isa.25.8">Is 25:8</reference>; <reference osisRef="Rev.21.4">Re 21:4</reference>).

20. There shall be no national and spiritual obscuration again as formerly (Joe 2:10; Am 8:9). mourning... ended-- (Is 25:8; Re 21:4).


<hi type="bold">21. all righteous--</hi>(<reference osisRef="Isa.4.3">Is 4:3</reference>; <reference osisRef="Isa.52.1">52:1</reference>; <reference osisRef="Rev.21.27">Re 21:27</reference>).

<hi type="bold">inherit ... land--</hi>(<reference osisRef="Isa.49.8">Is 49:8</reference>; <reference osisRef="Isa.54.3">54:3</reference>; <reference osisRef="Isa.65.9">65:9</reference>; <reference osisRef="Ps.37.11">Psa 37:11</reference>, <reference osisRef="Ps.37.22">22</reference>; <reference osisRef="Matt.5.5">Mt 5:5</reference>).

<hi type="bold">branch of my planting--</hi>(<reference osisRef="Isa.61.3">Is 61:3</reference>; <reference osisRef="Ps.92.13">Psa 92:13</reference>; <reference osisRef="Matt.15.13">Mt 15:13</reference>).

<hi type="bold">work of my hands--</hi>the converted Israelites (<reference osisRef="Isa.29.23">Is 29:23</reference>; <reference osisRef="Isa.45.11">45:11</reference>).

<hi type="bold">that I may be glorified--</hi>the final end of all God's gracious dealings (<reference osisRef="Isa.49.3">Is 49:3</reference>; <reference osisRef="Isa.61.3">61:3</reference>).

21. all righteous-- (Is 4:3; 52:1; Re 21:27). inherit... land-- (Is 49:8; 54:3; 65:9; Psa 37:11, 22; Mt 5:5). branch of my planting-- (Is 61:3; Psa 92:13; Mt 15:13). work of my hands-- the converted Israelites (Is 29:23; 45:11). that I may be glorified-- the final end of all God's gracious dealings (Is 49:3; 61:3).


<hi type="bold">22. little one--</hi>Even one, and that the smallest in number and rank, shall be multiplied a thousandfold in both respects (<reference osisRef="Mic.5.2">Mi 5:2</reference>; <reference osisRef="Matt.13.31">Mt 13:31</reference>, <reference osisRef="Matt.13.32">32</reference>).

<hi type="bold">his time--</hi>not our time; we might wish to hasten it, but it will come in due time, as in the case of Jesus' first coming (<reference osisRef="Gal.4.4">Ga 4:4</reference>); so in that of the restoration of Israel and the conversion of the world (<reference osisRef="Isa.66.8">Is 66:8</reference>; <reference osisRef="Hab.2.3">Ha 2:3</reference>; <reference osisRef="Acts.1.7">Ac 1:7</reference>; <reference osisRef="Heb.10.37">He 10:37</reference>). <chapter eID="Isa.60"/>

22. little one-- Even one, and that the smallest in number and rank, shall be multiplied a thousandfold in both respects (Mi 5:2; Mt 13:31, 32). his time-- not our time; we might wish to hasten it, but it will come in due time, as in the case of Jesus' first coming (Ga 4:4); so in that of the restoration of Israel and the conversion of the world (Is 66:8; Ha 2:3; Ac 1:7; He 10:37).