<hi type="bold">2. my mouth ... sword--</hi>(<reference osisRef="Isa.11.4">Is 11:4</reference>; <reference osisRef="Rev.19.15">Re 19:15</reference>). The double office of the Word of God, saving and damnatory, is implied (<reference osisRef="Isa.50.4">Is 50:4</reference>; <reference osisRef="John.12.48">Joh 12:48</reference>; <reference osisRef="Heb.4.12">He 4:12</reference>).

<hi type="bold">shaft--</hi>(<reference osisRef="Ps.45.5">Psa 45:5</reference>). "Polished," that is, free from all rust, implies His unsullied purity.

<hi type="bold">in ... quiver ... hid me--</hi>Like a sword in its scabbard, or a shaft in the quiver, Messiah, before His appearing, was hid with God, ready to be drawn forth at the moment God saw fit [Hengstenberg]; also always protected by God, as the arrow by the quiver (<reference osisRef="Isa.51.16">Is 51:16</reference>).

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


<hi type="bold">3. Israel--</hi>applied to Messiah, according to the true import of the name, the Prince who had power with God in wrestling in behalf of man, and who prevails (<reference osisRef="Gen.32.28">Ge 32:28</reference>; <reference osisRef="Hos.12.3">Ho 12:3</reference>, <reference osisRef="Hos.12.4">4</reference>). He is also the ideal Israel, the representative man of the nation (compare <reference osisRef="Matt.2.15">Mt 2:15</reference> with <reference osisRef="Hos.11.1">Ho 11:1</reference>).

<hi type="bold">in whom ... glorified--</hi>(<reference osisRef="John.14.13">Joh 14:13</reference>; <reference osisRef="John.17.1-John.17.5">17:1-5</reference>).

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


<hi type="bold">4. I--</hi>Messiah.

<hi type="bold">in vain--</hi>comparatively in the case of the greater number of His own countrymen. "He came unto His own, and His own received Him not" (<reference osisRef="Isa.53.1-Isa.53.3">Is 53:1-3</reference>; <reference osisRef="Luke.19.14">Lu 19:14</reference>; <reference osisRef="John.1.11">Joh 1:11</reference>; <reference osisRef="1Cor.7.5">7:5</reference>). Only a hundred twenty disciples met after His personal ministry was ended (<reference osisRef="Acts.1.15">Ac 1:15</reference>).

<hi type="bold">yet ... my judgment ... with the Lord--</hi>Ultimately, God will do justice to My cause, and reward (Margin for "work," compare <reference osisRef="Isa.40.10">Is 40:10</reference>; <reference osisRef="Isa.62.11">62:11</reference>) My labors and sufferings. He was never "discouraged" (<reference osisRef="Isa.42.4">Is 42:4</reference>; <reference osisRef="Isa.50.7">50:7</reference>, <reference osisRef="Isa.50.10">10</reference>). He calmly, in spite of seeming ill success for the time, left the result with God, confident of final triumph (<reference osisRef="Isa.53.10-Isa.53.12">Is 53:10-12</reference>; <reference osisRef="1Pet.2.23">1Pe 2:23</reference>). So the ministers of Christ (<reference osisRef="1Cor.4.1-1Cor.4.5">1Co 4:1-5</reference>; <reference osisRef="1Pet.4.19">1Pe 4:19</reference>).

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


5. The reason why He was confident that His work would be accepted and rewarded, namely, because He is "glorious in the eyes of Jehovah," &c.

<hi type="bold">to bring Jacob again to him--</hi>(<reference osisRef="Matt.15.24">Mt 15:24</reference>; <reference osisRef="Acts.3.26">Ac 3:26</reference>).

<hi type="bold">Though Israel be not gathered--</hi>metaphor from a scattered flock which the shepherd gathers together again; or a hen and her chickens (<reference osisRef="Matt.23.37">Mt 23:37</reference>). Instead of the text "not," the Keri has the similar Hebrew word, "to Him," which the parallelism favors: "And that Israel may be gathered to Him."

<hi type="bold">yet--</hi>rather, parenthetically. "For I am glorious, &c., and My God is My strength." Then (<reference osisRef="Isa.49.6">Is 49:6</reference>) resuming the words from the beginning of <reference osisRef="Isa.49.5">Is 49:5</reference>, "He saith" (I repeat), &c. Horsley explains, "Notwithstanding the incredulity of the Jews, Messiah shall be glorified in the conversion of the Gentiles," reading as English Version: but if the Keri be read, "Israel shall at one time or other be gathered, notwithstanding their incredulity during Messiah's sojourn on earth."

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


<hi type="bold">6. It is a light thing--</hi>"It is too little that Thou shouldest," [Hengstenberg], that is, It is not enough honor to Thee to raise up Jacob and Israel, but I design for Thee more, namely, that Thou shouldest be the means of enlightening the Gentiles (<reference osisRef="Isa.42.6">Is 42:6</reference>, <reference osisRef="Isa.42.7">7</reference>; <reference osisRef="Isa.60.3">60:3</reference>).

<hi type="bold">the preserved--</hi>namely, those remaining after the judgments of God on the nation--the elect remnant of Israel reserved for mercy. Lowth, with a slight but needless change of the Hebrew, translates for "tribes" and "preserved," the "scions"--the "branches."

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


<hi type="bold">7. whom man despiseth--</hi>Hebrew, "the despised of soul," that is, by every soul, by all men (<reference osisRef="Isa.52.14">Is 52:14</reference>, <reference osisRef="Isa.52.15">15</reference>; <reference osisRef="Isa.53.3">53:3</reference>; <reference osisRef="Isa.50.6-Isa.50.9">50:6-9</reference>; <reference osisRef="Ps.22.6">Psa 22:6</reference>). Lowth translates, "whose person is despised."

<hi type="bold">abhorreth--</hi>literally, "who is an abomination to the nation" (<reference osisRef="Luke.23.18-Luke.23.23">Lu 23:18-23</reference>). The Jews contemptuously call Him always Tolvi, "the crucified." I prefer, on account of Goi, the Hebrew term for nation being usually applied to the Gentiles, and that for people to the Jews (<reference osisRef="Hos.1.9">Ho 1:9</reference>; so the Greek terms respectively also Laos and Ethne, <reference osisRef="Rom.9.25">Ro 9:25</reference>), to take "nation" here collectively for the Gentile world, which also spurned Him (<reference osisRef="Ps.2.1-Ps.2.3">Psa 2:1-3</reference>; <reference osisRef="Acts.4.25-Acts.4.27">Ac 4:25-27</reference>).

<hi type="bold">servant of rulers--</hi>(<reference osisRef="Matt.17.27">Mt 17:27</reference>). He who would not exert His power against the rulers (<reference osisRef="Matt.26.52">Mt 26:52</reference>, <reference osisRef="Matt.26.53">53</reference>).

<hi type="bold">shall see--</hi>namely the fulfilment of God's promises (<reference osisRef="Isa.49.3">Is 49:3</reference>, <reference osisRef="Isa.49.6">6</reference>), "when He (shall be) a light to the Gentiles."

<hi type="bold">arise--</hi>to reverence Thee (<reference osisRef="Ps.72.10">Psa 72:10</reference>, <reference osisRef="Ps.72.11">11</reference>; <reference osisRef="Phil.2.10">Php 2:10</reference>).

<hi type="bold">princes also--</hi>rather, for the parallelism, supply the ellipsis, thus, "Princes shall see and shall worship."

<hi type="bold">faithful--</hi>namely, to His promises.

<hi type="bold">choose thee--</hi>as God's elect (<reference osisRef="Isa.42.1">Is 42:1</reference>).

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


8. Messiah is represented as having asked for the grace of God in behalf of sinners; this verse contains God the Father's favorable answer.

<hi type="bold">an acceptable time--</hi>"In a time of grace" [Hengstenberg]. A limited time (<reference osisRef="Isa.61.2">Is 61:2</reference>; <reference osisRef="2Cor.6.2">2Co 6:2</reference>). The time judged by God to be the best fitted for effecting the purposes of His grace by Messiah.

<hi type="bold">heard thee--</hi>(<reference osisRef="Ps.2.8">Psa 2:8</reference>; <reference osisRef="Heb.5.7">He 5:7</reference>).

<hi type="bold">day of salvation--</hi>when "the fulness of time" (<reference osisRef="Gal.4.4">Ga 4:4</reference>) shall have come. The day of salvation is "to-day" (<reference osisRef="Heb.4.7">He 4:7</reference>).

<hi type="bold">helped--</hi>given Thee the help needed to enable Thee, as man, to accomplish man's salvation.

<hi type="bold">preserve--</hi>from the assaults and efforts of Satan, to divert Thee from Thy voluntary death to save man.

<hi type="bold">covenant of the people--</hi>(See on <reference osisRef="Isa.42.6">Is 42:6</reference>). "The people," in the singular, is always applied exclusively to Israel.

<hi type="bold">establish the earth--</hi>rather, "to restore the land," namely, Canaan to Israel. Spiritually, the restoration of the Church (the spiritual Israel) to the heavenly land forfeited by man's sin is also included.

<hi type="bold">cause to inherit ... desolate heritages--</hi>image from the desolate state of Judea during the Babylonish captivity. Spiritually, the Gentile world, a moral waste, shall become a garden of the Lord. Literally, Judea lying desolate for ages shall be possessed again by Israel (compare <reference osisRef="Isa.61.7">Is 61:7</reference>, "in their land"). Jesus, the antitype of, and bearing the same name as Joshua (<reference osisRef="Heb.4.8">He 4:8</reference>), shall, like him, divide the land among its true heirs (<reference osisRef="Isa.54.3">Is 54:3</reference>; <reference osisRef="Isa.61.4">61:4</reference>).

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


9. (<reference osisRef="Isa.42.7">Is 42:7</reference>; <reference osisRef="Zech.9.12">Zec 9:12</reference>).

<hi type="bold">prisoners--</hi>the Jews bound in legal bondage.

<hi type="bold">them ... in darkness--</hi>the Gentiles having no light as to the one true God [Vitringa].

<hi type="bold">Show yourselves--</hi>not only see but be seen (<reference osisRef="Matt.5.16">Mt 5:16</reference>; <reference osisRef="Mark.5.19">Mr 5:19</reference>). Come forth from the darkness of your prison into the light of the Sun of righteousness.

<hi type="bold">in the ways, &c.--</hi>In a desert there are no "ways," nor "high places," with "pastures"; thus the sense is: "They shall have their pastures, not in deserts, but in cultivated and inhabited places." Laying aside the figure, the churches of Christ at the first shall be gathered, not in obscure and unknown regions, but in the most populous parts of the Roman empire, Antioch, Alexandria, Rome, &c. [Vitringa]. Another sense probably is the right one. Israel, on its way back to the Holy Land, shall not have to turn aside to devious paths in search of necessaries, but shall find them in all places wherever their route lies; so Rosenmuller. God will supply them as if He should make the grass grow in the trodden ways and on the barren high places.

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


10. Messiah will abundantly satisfy all the wants, both of literal Israel on their way to Palestine, and of the spiritual on their way to heaven, as their Shepherd (<reference osisRef="Isa.65.13">Is 65:13</reference>; <reference osisRef="Matt.5.6">Mt 5:6</reference>), also in heaven (<reference osisRef="Rev.7.16">Re 7:16</reference>, <reference osisRef="Rev.7.17">17</reference>).

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


<hi type="bold">11. my--</hi>All things are God's.

<hi type="bold">mountains a way--</hi>I will remove all obstructions out of the way (<reference osisRef="Isa.40.4">Is 40:4</reference>).

<hi type="bold">exalted--</hi>that is, cast up (<reference osisRef="Isa.57.14">Is 57:14</reference>; <reference osisRef="Isa.62.10">62:10</reference>); for instance, over valleys. Vitringa explains "mountains" as great kingdoms, Egypt, Syria, &c., subjected to Rome, to facilitate the spreading of the Gospel; "highways," the Christian doctrine wherein those who join the Church walk, and which, at the time of Constantine, was to be raised into prominence before all, and publicly protected (<reference osisRef="Isa.35.8">Is 35:8</reference>, <reference osisRef="Isa.35.9">9</reference>).

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


<hi type="bold">12. Sinim--</hi>The Arabians and other Asiatics called China Sin, or Tchin; the Chinese had no special name for themselves, but either adopted that of the reigning dynasty or some high-sounding titles. This view of "Sinim" suits the context which requires a people to be meant "from far," and distinct from those "from the north and from the west" [Gesenius].

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


13. So <reference osisRef="Rev.12.12">Re 12:12</reference>. God will have mercy on the afflicted, because of His compassion; on His afflicted, because of His covenant.

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


<hi type="bold">14. Zion--</hi>the literal Israel's complaint, as if God had forsaken her in the Babylonian captivity; also in their dispersion previous to their future restoration; thereby God's mercy shall be called forth (<reference osisRef="Isa.63.15-Isa.63.19">Is 63:15-19</reference>; <reference osisRef="Ps.77.9">Psa 77:9</reference>, <reference osisRef="Ps.77.10">10</reference>; <reference osisRef="Ps.102.17">102:17</reference>).

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


15. (<reference osisRef="Isa.44.21">Is 44:21</reference>; <reference osisRef="Ps.103.13">Psa 103:13</reference>; <reference osisRef="Matt.7.11">Mt 7:11</reference>).

15. (Is 44:21; Psa 103:13; Mt 7:11).


16. Alluding to the Jews' custom (perhaps drawn from <reference osisRef="Exod.13.9">Ex 13:9</reference>) of puncturing on their hands a representation of their city and temple, in token of zeal for them [Lowth], (<reference osisRef="Song.8.6">So 8:6</reference>).

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


<hi type="bold">17. Thy children--</hi>Israel (<reference osisRef="Isa.49.20">Is 49:20</reference>, <reference osisRef="Isa.49.21">21</reference>; <reference osisRef="Isa.43.6">Is 43:6</reference>). Jerome reads, for "Thy children," "Thy builders"; they that destroyed thee shall hasten to build thee.

<hi type="bold">haste--</hi>to rebuild thy desolate capital.

<hi type="bold">shall go forth--</hi>Thy destroyers shall leave Judea to Israel in undisturbed possession.

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


18. As Zion is often compared to a bride (<reference osisRef="Isa.54.5">Is 54:5</reference>), so the accession of converts is like bridal ornaments ("jewels," <reference osisRef="Isa.62.3">Is 62:3</reference>; Mal 3:17). Her literal children are, however, more immediately meant, as the context refers to their restoration; and only secondarily to her spiritual children by conversion to Christ. Israel shall be the means of the final complete conversion of the nations (<reference osisRef="Mic.5.7">Mi 5:7</reference>; <reference osisRef="Rom.11.12">Ro 11:12</reference>, <reference osisRef="Rom.11.15">15</reference>).

<hi type="bold">as a bride--</hi>namely, binds on her ornaments.

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


<hi type="bold">19. land of thy destruction--</hi>thy land once the scene of destruction.

<hi type="bold">too narrow--</hi>(<reference osisRef="Isa.54.1">Is 54:1</reference>, 2; <reference osisRef="Zech.10.10">Zec 10:10</reference>).

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


<hi type="bold">20. children ... after ... other--</hi>rather, "the children of thy widowhood," that is, the children of whom thou hast been bereft during their dispersion in other lands (see on <reference osisRef="Isa.47.8">Is 47:8</reference>) [Maurer].

<hi type="bold">again--</hi>rather, "yet."

<hi type="bold">give place--</hi>rather, "stand close to me," namely, in order that we may be the more able to dwell in in the narrow place [Horsley]. Compare as to Israel's spiritual children, and the extension of the gospel sphere, <reference osisRef="Rom.15.19">Ro 15:19</reference>, <reference osisRef="Rom.15.24">24</reference>; <reference osisRef="2Cor.10.14-2Cor.10.16">2Co 10:14-16</reference>. But <reference osisRef="Isa.49.22">Is 49:22</reference> (compare <reference osisRef="Isa.66.20">Is 66:20</reference>) shows that her literal children are primarily meant. Gesenius translates, "Make room."

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


<hi type="bold">21. Who, &c.--</hi>Zion's joyful wonder at the unexpected restoration of the ten tribes. Secondarily, the accession of spiritual Israelites to the mother church of Jerusalem from the Gentiles is meant. This created surprise at first (<reference osisRef="Acts.10.45">Ac 10:45</reference>; <reference osisRef="Acts.14.27">14:27</reference>; <reference osisRef="Acts.15.3">15:3</reference>, <reference osisRef="Acts.15.4">4</reference>).

<hi type="bold">lost ... am desolate, a captive, and removing to and fro--</hi>rather, "bereaved of ... have been barren, an exile and outcast" [Horsley]. She had been "put away" by Jehovah, her husband (<reference osisRef="Isa.50.1">Is 50:1</reference>); hence her wonder at the children begotten to her.

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


<hi type="bold">22. lift ... hand--</hi>that is, beckon to (see on <reference osisRef="Isa.13.2">Is 13:2</reference>).

<hi type="bold">standard--</hi>(<reference osisRef="Isa.11.12">Is 11:12</reference>).

<hi type="bold">bring ... sons in ... arms--</hi>The Gentiles shall aid in restoring Israel to its own land (<reference osisRef="Isa.60.4">Is 60:4</reference>; <reference osisRef="Isa.66.20">66:20</reference>). Children able to support themselves are carried on the shoulders in the East; but infants, in the arms, or astride on one haunch (<reference osisRef="Isa.60.12">Is 60:12</reference>). "Thy sons" must be distinct from "the Gentiles," who carry them; and therefore cannot primarily refer to converts among the Gentiles.

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


<hi type="bold">23. lick ... dust--</hi>that is, kiss thy feet in token of humble submission.

<hi type="bold">for they ... not ... ashamed ... wait for me--</hi>The restoration of Israel shall be in answer to their prayerful waiting on the Lord (<reference osisRef="Isa.30.18">Is 30:18</reference>, <reference osisRef="Isa.30.19">19</reference>; <reference osisRef="Ps.102.16">Psa 102:16</reference>, <reference osisRef="Ps.102.17">17</reference>; <reference osisRef="Zech.12.10">Zec 12:10</reference>; <reference osisRef="Zech.14.3">14:3</reference>).

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


<hi type="bold">24. the prey--</hi>Israel, long a prey to mighty Gentile nations, whose oppression of her shall reach its highest point under Antichrist (<reference osisRef="Dan.11.36">Da 11:36</reference>, 37, 41, 45).

<hi type="bold">lawful captive--</hi>the Jews justly consigned for their sins (<reference osisRef="Isa.50.1">Is 50:1</reference>) as captives to the foe. Secondarily, Satan and Death are "the mighty" conquerors of man, upon whom his sin give them their "lawful" claim. Christ answers that claim for the sinners, and so the captive is set free (<reference osisRef="Job.19.25">Job 19:25</reference>; <reference osisRef="Job.14.14">14:14</reference>; <reference osisRef="Matt.12.29">Mt 12:29</reference>; <reference osisRef="Hos.6.2">Ho 6:2</reference>, where <reference osisRef="Isa.49.4">Is 49:4</reference> shows the primary reference is to Israel's restoration, to which the resurrection corresponds; <reference osisRef="Isa.26.19">Is 26:19</reference>; <reference osisRef="Eph.4.8">Ep 4:8</reference>; <reference osisRef="Heb.2.14">He 2:14</reference>, <reference osisRef="2Cor.2.15">15</reference>). Others not so well translate, "the captives taken from among the just Israelites."

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


25. (<reference osisRef="Isa.53.12">Is 53:12</reference>; <reference osisRef="Ps.68.18">Psa 68:18</reference>; <reference osisRef="Col.2.15">Col 2:15</reference>).

<hi type="bold">contend with him, &c.--</hi>(<reference osisRef="Isa.54.17">Is 54:17</reference>).

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


<hi type="bold">26. feed ... own flesh--</hi>a phrase for internal strifes (<reference osisRef="Isa.9.20">Is 9:20</reference>).

<hi type="bold">own blood--</hi>a just retribution for their having shed the blood of God's servants (<reference osisRef="Rev.16.6">Re 16:6</reference>).

<hi type="bold">sweet wine--</hi>that is, must, or new wine, the pure juice which flows from the heap of grapes before they are pressed; the ancients could preserve it for a long time, so as to retain its flavor. It was so mild that it required a large quantity to intoxicate; thus the idea here is that very much blood would be shed (<reference osisRef="Rev.14.10">Re 14:10</reference>, <reference osisRef="Rev.14.20">20</reference>).

<hi type="bold">all flesh shall, &c.--</hi>the effect on the world of God's judgments (<reference osisRef="Isa.66.15">Is 66:15</reference>, 16, 18, 19; <reference osisRef="Rev.15.3">Re 15:3</reference>, <reference osisRef="Rev.15.4">4</reference>). <chapter eID="Isa.49"/>

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


<title type="x-s2">CHAPTER 50</title> <title type="x-s3"><reference osisRef="Isa.50.1-Isa.50.11">Is 50:1-11</reference>. The Judgments on Israel Were Provoked by Their Crimes, yet They Are Not Finally Cast Off by God.</title>

<hi type="bold">1. Where ... mothers divorcement--</hi>Zion is "the mother"; the Jews are the children; and God the Husband and Father (<reference osisRef="Isa.54.5">Is 54:5</reference>; <reference osisRef="Isa.62.5">62:5</reference>; <reference osisRef="Jer.3.14">Jr 3:14</reference>). Gesenius thinks that God means by the question to deny that He had given "a bill of divorcement" to her, as was often done on slight pretexts by a husband (<reference osisRef="Deut.24.1">De 24:1</reference>), or that He had "sold" His and her "children," as a poor parent sometimes did (<reference osisRef="Exod.21.7">Ex 21:7</reference>; <reference osisRef="2Kgs.4.1">2Ki 4:1</reference>; <reference osisRef="Neh.5.5">Ne 5:5</reference>) under pressure of his "creditors"; that it was they who sold themselves through their own sins. Maurer explains, "Show the bill of your mother's divorcement, whom ... ; produce the creditors to whom ye have been sold; so it will be seen that it was not from any caprice of Mine, but through your own fault, your mother has been put away, and you sold" (<reference osisRef="Isa.52.3">Is 52:3</reference>). Horsley best explains (as the antithesis between "I" and "yourselves" shows, though Lowth translates, "Ye are sold") I have never given your mother a regular bill of divorcement; I have merely "put her away" for a time, and can, therefore, by right as her husband still take her back on her submission; I have not made you, the children, over to any "creditor" to satisfy a debt; I therefore still have the right of a father over you, and can take you back on repentance, though as rebellious children you have sold yourselves to sin and its penalty (<reference osisRef="1Kgs.21.25">1Ki 21:25</reference>).

<hi type="bold">bill ... whom--</hi>rather, "the bill with which I have put her away" [Maurer].

CHAPTER 50 Is 50:1-11. The Judgments on Israel Were Provoked by Their Crimes, yet They Are Not Finally Cast Off by God. 1. Where... mothers divorcement-- Zion is "the mother"; the Jews are the children; and God the Husband and Father (Is 54:5; 62:5; Jr 3:14). Gesenius thinks that God means by the question to deny that He had given "a bill of divorcement" to her, as was often done on slight pretexts by a husband (De 24:1), or that He had "sold" His and her "children," as a poor parent sometimes did (Ex 21:7; 2Ki 4:1; Ne 5:5) under pressure of his "creditors"; that it was they who sold themselves through their own sins. Maurer explains, "Show the bill of your mother's divorcement, whom...; produce the creditors to whom ye have been sold; so it will be seen that it was not from any caprice of Mine, but through your own fault, your mother has been put away, and you sold" (Is 52:3). Horsley best explains (as the antithesis between "I" and "yourselves" shows, though Lowth translates, "Ye are sold") I have never given your mother a regular bill of divorcement; I have merely "put her away" for a time, and can, therefore, by right as her husband still take her back on her submission; I have not made you, the children, over to any "creditor" to satisfy a debt; I therefore still have the right of a father over you, and can take you back on repentance, though as rebellious children you have sold yourselves to sin and its penalty (1Ki 21:25). bill... whom-- rather, "the bill with which I have put her away" [Maurer].


<hi type="bold">2. I--</hi>Messiah.

<hi type="bold">no man--</hi>willing to believe in and obey Me (<reference osisRef="Isa.52.1">Is 52:1</reference>, <reference osisRef="Isa.52.3">3</reference>). The same Divine Person had "come" by His prophets in the Old Testament (appealing to them, but in vain, <reference osisRef="Jer.7.25">Jr 7:25</reference>, <reference osisRef="Jer.7.26">26</reference>), who was about to come under the New Testament.

<hi type="bold">hand shortened--</hi>the Oriental emblem of weakness, as the long stretched-out hand is of power (<reference osisRef="Isa.59.1">Is 59:1</reference>). Notwithstanding your sins, I can still "redeem" you from your bondage and dispersion.

<hi type="bold">dry up ... sea--</hi>(<reference osisRef="Exod.14.21">Ex 14:21</reference>). The second exodus shall exceed, while it resembles in wonders, the first (<reference osisRef="Isa.11.11">Is 11:11</reference>, <reference osisRef="Isa.11.15">15</reference>; <reference osisRef="Isa.51.15">51:15</reference>).

<hi type="bold">make ... rivers ... wilderness--</hi>turn the prosperity of Israel's foes into adversity.

<hi type="bold">fish stinketh--</hi>the very judgment inflicted on their Egyptian enemies at the first exodus (<reference osisRef="Exod.7.18">Ex 7:18</reference>, <reference osisRef="Exod.7.21">21</reference>).

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


<hi type="bold">3. heavens ... blackness--</hi>another of the judgments on Egypt to be repeated hereafter on the last enemy of God's people (<reference osisRef="Exod.10.21">Ex 10:21</reference>).

<hi type="bold">sackcloth--</hi>(<reference osisRef="Rev.6.12">Re 6:12</reference>).

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


4. Messiah, as "the servant of Jehovah" (<reference osisRef="Isa.42.1">Is 42:1</reference>), declares that the office has been assigned to Him of encouraging the "weary" exiles of Israel by "words in season" suited to their case; and that, whatever suffering it is to cost Himself, He does not shrink from it (<reference osisRef="Isa.50.5">Is 50:5</reference>, <reference osisRef="Isa.50.6">6</reference>), for that He knows His cause will triumph at last (<reference osisRef="Isa.50.7">Is 50:7</reference>, <reference osisRef="Isa.50.8">8</reference>).

<hi type="bold">learned--</hi>not in mere human learning, but in divinely taught modes of instruction and eloquence (<reference osisRef="Isa.49.2">Is 49:2</reference>; <reference osisRef="Exod.4.11">Ex 4:11</reference>; <reference osisRef="Matt.7.28">Mt 7:28</reference>, <reference osisRef="Matt.7.29">29</reference>; <reference osisRef="Matt.13.54">13:54</reference>).

<hi type="bold">speak a word in season--</hi>(<reference osisRef="Prov.15.23">Pr 15:23</reference>; <reference osisRef="Prov.25.11">25:11</reference>). Literally, "to succor by words," namely, in their season of need, the "weary" dispersed ones of Israel (<reference osisRef="Deut.28.65-Deut.28.67">De 28:65-67</reference>). Also, the spiritual "weary" (<reference osisRef="Isa.42.3">Is 42:3</reference>; <reference osisRef="Matt.11.28">Mt 11:28</reference>).

<hi type="bold">wakeneth morning by morning, &c.--</hi>Compare "daily rising up early" (<reference osisRef="Jer.7.25">Jr 7:25</reference>; <reference osisRef="Mark.1.35">Mr 1:35</reference>). The image is drawn from a master wakening his pupils early for instruction.

<hi type="bold">wakeneth ... ear--</hi>prepares me for receiving His divine instructions.

<hi type="bold">as the learned--</hi>as one taught by Him. He "learned obedience," experimentally, "by the things which He suffered"; thus gaining that practical learning which adapted Him for "speaking a word in season" to suffering men (<reference osisRef="Heb.5.8">He 5:8</reference>).

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


<hi type="bold">5. opened ... ear--</hi>(See on <reference osisRef="Isa.42.20">Is 42:20</reference>; <reference osisRef="Isa.48.8">Is 48:8</reference>); that is, hath made me obediently attentive (but Maurer, "hath informed me of my duty"), as a servant to his master (compare <reference osisRef="Ps.40.6-Ps.40.8">Psa 40:6-8</reference>, with <reference osisRef="Phil.2.7">Php 2:7</reference>; <reference osisRef="Isa.42.1">Is 42:1</reference>; <reference osisRef="Isa.49.3">49:3</reference>, <reference osisRef="Isa.49.6">6</reference>; <reference osisRef="Isa.52.13">52:13</reference>; <reference osisRef="Isa.53.11">53:11</reference>; <reference osisRef="Matt.20.28">Mt 20:28</reference>; <reference osisRef="Luke.22.27">Lu 22:27</reference>).

<hi type="bold">not rebellious--</hi>but, on the contrary, most willing to do the Father's will in proclaiming and procuring salvation for man, at the cost of His own sufferings (<reference osisRef="Heb.10.5-Heb.10.10">He 10:5-10</reference>).

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


<hi type="bold">6. smiters--</hi>with scourges and with the open hand (<reference osisRef="Isa.52.14">Is 52:14</reference>; <reference osisRef="Mark.14.65">Mr 14:65</reference>). Literally fulfilled (<reference osisRef="Matt.27.26">Mt 27:26</reference>; <reference osisRef="Matt.26.27">26:27</reference>; <reference osisRef="Luke.18.33">Lu 18:33</reference>). To "pluck the hair" is the highest insult that can be offered an Oriental (<reference osisRef="2Sam.10.4">2Sa 10:4</reference>; <reference osisRef="Lam.3.30">La 3:30</reference>). "I gave" implies the voluntary nature of His sufferings; His example corresponds to His precept (<reference osisRef="Matt.5.39">Mt 5:39</reference>).

<hi type="bold">spitting--</hi>To spit in another's presence is an insult in the East, much more on one; most of all in the face (<reference osisRef="Job.30.10">Job 30:10</reference>; <reference osisRef="Matt.27.30">Mt 27:30</reference>; <reference osisRef="Luke.18.32">Lu 18:32</reference>).

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


7. Sample of His not being "discouraged" (<reference osisRef="Isa.42.4">Is 42:4</reference>; <reference osisRef="Isa.49.5">49:5</reference>).

<hi type="bold">set ... face like ... flint--</hi>set Myself resolutely, not to be daunted from My work of love by shame or suffering (<reference osisRef="Ezek.3.8">Eze 3:8</reference>, <reference osisRef="Ezek.3.9">9</reference>).

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


8. (<reference osisRef="Isa.49.4">Is 49:4</reference>). The believer, by virtue of his oneness with Christ, uses the same language (<reference osisRef="Ps.138.8">Psa 138:8</reference>; <reference osisRef="Rom.8.32-Rom.8.34">Ro 8:32-34</reference>). But "justify" in His case, is God's judicial acceptance and vindication of Him on the ground of His own righteousness (<reference osisRef="Luke.23.44-Luke.23.47">Lu 23:44-47</reference>; <reference osisRef="Rom.1.4">Ro 1:4</reference>; <reference osisRef="1Tim.3.16">1Ti 3:16</reference>, with which compare <reference osisRef="1Pet.3.18">1Pe 3:18</reference>); in their case, on the ground of His righteousness and meritorious death imputed to them (<reference osisRef="Rom.5.19">Ro 5:19</reference>).

<hi type="bold">stand together--</hi>in judgment, to try the issue.

<hi type="bold">adversary--</hi>literally, "master of my cause," that is, who has real ground of accusation against me, so that he can demand judgment to be given in his favor (compare <reference osisRef="Zech.3.1">Zec 3:1</reference>, &c. <reference osisRef="Rev.12.10">Re 12:10</reference>).

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


9. (Compare "deal," or "proper," <reference osisRef="Isa.52.13">Is 52:13</reference>, Margin; <reference osisRef="Isa.53.10">Is 53:10</reference>; <reference osisRef="Ps.118.6">Psa 118:6</reference>; <reference osisRef="Jer.23.5">Jr 23:5</reference>).

<hi type="bold">as a garment--</hi>(<reference osisRef="Isa.51.6">Is 51:6</reference>, <reference osisRef="Isa.51.8">8</reference>; <reference osisRef="Ps.102.26">Psa 102:26</reference>). A leading constituent of wealth in the East is change of raiment, which is always liable to the inroads of the moth; hence the frequency of the image in Scripture.

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


10. Messiah exhorts the godly after His example (<reference osisRef="Isa.49.4">Is 49:4</reference>, <reference osisRef="Isa.49.5">5</reference>; <reference osisRef="Isa.42.4">42:4</reference>) when in circumstances of trial ("darkness," <reference osisRef="Isa.47.5">Is 47:5</reference>), to trust in the arm of Jehovah alone.

<hi type="bold">Who is, &c.--</hi>that is, Whosoever (<reference osisRef="Judg.7.3">Jud 7:3</reference>).

<hi type="bold">obeyeth ... servant--</hi>namely, Messiah. The godly "honor the Son, even as they honor the Father" (<reference osisRef="John.5.23">Joh 5:23</reference>).

<hi type="bold">darkness--</hi>(<reference osisRef="Mic.7.8">Mi 7:8</reference>, <reference osisRef="Mic.7.9">9</reference>). God never had a son who was not sometimes in the dark. For even Christ, His only Son, cried out, "My God, My God, why hast Thou forsaken Me?"

<hi type="bold">light--</hi>rather, "splendor"; bright sunshine; for the servant of God is never wholly without "light" [Vitringa]. A godly man's way may be dark, but his end shall be peace and light. A wicked man's way may be bright, but his end shall be utter darkness (<reference osisRef="Ps.112.4">Psa 112:4</reference>; <reference osisRef="Ps.97.11">97:11</reference>; <reference osisRef="Ps.37.24">37:24</reference>).

<hi type="bold">let him trust in the name of the Lord--</hi>as Messiah did (<reference osisRef="Isa.50.8">Is 50:8</reference>, <reference osisRef="Isa.50.9">9</reference>).

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


11. In contrast to the godly (<reference osisRef="Isa.50.10">Is 50:10</reference>), the wicked, in times of darkness, instead of trusting in God, trust in themselves (kindle a light for themselves to walk by) (<reference osisRef="Eccl.11.9">Ec 11:9</reference>). The image is continued from <reference osisRef="Isa.50.10">Is 50:10</reference>, "darkness"; human devices for salvation (<reference osisRef="Prov.19.21">Pr 19:21</reference>; <reference osisRef="Prov.16.9">16:9</reference>, <reference osisRef="Prov.16.25">25</reference>) are like the spark that goes out in an instant in darkness (compare <reference osisRef="Job.18.6">Job 18:6</reference>; <reference osisRef="Job.21.17">21:17</reference>, with <reference osisRef="Ps.18.28">Psa 18:28</reference>).

<hi type="bold">sparks--</hi>not a steady light, but blazing sparks extinguished in a moment.

<hi type="bold">walk--</hi>not a command, but implying that as surely as they would do so, they should lie down in sorrow (<reference osisRef="Jer.3.25">Jr 3:25</reference>). In exact proportion to mystic Babylon's previous "glorifying" of herself shall be her sorrow (<reference osisRef="Matt.25.30">Mt 25:30</reference>; <reference osisRef="Matt.8.12">8:12</reference>; <reference osisRef="Rev.18.7">Re 18:7</reference>). <chapter eID="Isa.50"/>

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


<title type="x-s2">CHAPTER 51</title> <title type="x-s3"><reference osisRef="Isa.51.1-Isa.51.23">Is 51:1-23</reference>. Encouragement to the Faithful Remnant of Israel to Trust in God for Deliverance, Both from Their Long Babylonian Exile, and from Their Present Dispersion.</title>

<hi type="bold">1. me--</hi>the God of your fathers.

<hi type="bold">ye ... follow after righteousness--</hi>the godly portion of the nation; <reference osisRef="Isa.51.7">Is 51:7</reference> shows this (<reference osisRef="Prov.15.9">Pr 15:9</reference>; <reference osisRef="1Tim.6.11">1Ti 6:11</reference>). "Ye follow righteousness," seek it therefore from Me, who "bring it near," and that a righteousness "not about to be abolished" (<reference osisRef="Isa.51.6">Is 51:6</reference>, <reference osisRef="Isa.51.7">7</reference>); look to Abraham, your father (<reference osisRef="Isa.51.2">Is 51:2</reference>), as a sample of how righteousness before Me is to be obtained; I, the same God who blessed him, will bless you at last (<reference osisRef="Isa.51.3">Is 51:3</reference>); therefore trust in Me, and fear not man's opposition (<reference osisRef="Isa.51.7">Is 51:7</reference>, <reference osisRef="Isa.8.12">8, 12</reference>, <reference osisRef="Isa.8.13">13</reference>). The mistake of the Jews, heretofore, has been, not in that they "followed after righteousness," but in that they followed it "by the works of the law," instead of "by faith," as Abraham did (<reference osisRef="Rom.9.31">Ro 9:31</reference>, <reference osisRef="Rom.9.32">32</reference>; <reference osisRef="Rom.10.3">10:3</reference>, <reference osisRef="Rom.10.4">4</reference>; <reference osisRef="Rom.4.2-Rom.4.5">4:2-5</reference>).

<hi type="bold">hole of ... pit--</hi>The idea is not, as it is often quoted, the inculcation of humility, by reminding men of the fallen state from which they have been taken, but that as Abraham, the quarry, as it were (compare <reference osisRef="Isa.48.1">Is 48:1</reference>), whence their nation was hewn, had been called out of a strange land to the inheritance of Canaan, and blessed by God, the same God is able to deliver and restore them also (compare <reference osisRef="Matt.3.9">Mt 3:9</reference>).

CHAPTER 51 Is 51:1-23. Encouragement to the Faithful Remnant of Israel to Trust in God for Deliverance, Both from Their Long Babylonian Exile, and from Their Present Dispersion. 1. me-- the God of your fathers. ye... follow after righteousness-- the godly portion of the nation; Is 51:7 shows this (Pr 15:9; 1Ti 6:11). "Ye follow righteousness," seek it therefore from Me, who "bring it near," and that a righteousness "not about to be abolished" (Is 51:6, 7); look to Abraham, your father (Is 51:2), as a sample of how righteousness before Me is to be obtained; I, the same God who blessed him, will bless you at last (Is 51:3); therefore trust in Me, and fear not man's opposition (Is 51:7, 8, 12, 13). The mistake of the Jews, heretofore, has been, not in that they "followed after righteousness," but in that they followed it "by the works of the law," instead of "by faith," as Abraham did (Ro 9:31, 32; 10:3, 4; 4:2-5). hole of... pit-- The idea is not, as it is often quoted, the inculcation of humility, by reminding men of the fallen state from which they have been taken, but that as Abraham, the quarry, as it were (compare Is 48:1), whence their nation was hewn, had been called out of a strange land to the inheritance of Canaan, and blessed by God, the same God is able to deliver and restore them also (compare Mt 3:9).


<hi type="bold">2. alone--</hi>translate, "I called him when he was but one" (<reference osisRef="Ezek.33.24">Eze 33:24</reference>). The argument is: the same God who had so blessed "one" individual, as to become a mighty nation (<reference osisRef="Gen.12.1">Ge 12:1</reference>; <reference osisRef="Gen.22.7">22:7</reference>), can also increase and bless the small remnant of Israel, both that left in the Babylonish captivity, and that left in the present and latter days (<reference osisRef="Zech.14.2">Zec 14:2</reference>); "the residue" (<reference osisRef="Isa.13.8">Is 13:8</reference>, <reference osisRef="Isa.13.9">9</reference>).

2. alone-- translate, "I called him when he was but one" (Eze 33:24). The argument is: the same God who had so blessed "one" individual, as to become a mighty nation (Ge 12:1; 22:7), can also increase and bless the small remnant of Israel, both that left in the Babylonish captivity, and that left in the present and latter days (Zec 14:2); "the residue" (Is 13:8, 9).


<hi type="bold">3. For--</hi>See for the argument, see on <reference osisRef="Isa.51.2">Is 51:2</reference>.

<hi type="bold">the garden of the Lord--</hi>restoration of the primeval paradise (<reference osisRef="Gen.2.8">Ge 2:8</reference>; <reference osisRef="Ezek.28.13">Eze 28:13</reference>; <reference osisRef="Rev.2.7">Re 2:7</reference>).

<hi type="bold">melody--</hi>Hebrew, "psalm." God's praises shall again be heard.

3. For-- See for the argument, see on Is 51:2. the garden of the Lord-- restoration of the primeval paradise (Ge 2:8; Eze 28:13; Re 2:7). melody-- Hebrew, "psalm." God's praises shall again be heard.


<hi type="bold">4. my people--</hi>the Jews. This reading is better than that of Gesenius: "O peoples ... nations," namely, the Gentiles. The Jews are called on to hear and rejoice in the extension of the true religion to the nations; for, at the first preaching of the Gospel, as in the final age to come, it was from Jerusalem that the gospel law was, and is, to go forth (<reference osisRef="Isa.2.3">Is 2:3</reference>).

<hi type="bold">law ... judgment--</hi>the gospel dispensation and institutions (<reference osisRef="Isa.42.1">Is 42:1</reference>, "judgment").

<hi type="bold">make ... to rest--</hi>establish firmly; found.

<hi type="bold">light, &c.--</hi>(<reference osisRef="Isa.42.6">Is 42:6</reference>).

4. my people-- the Jews. This reading is better than that of Gesenius: "O peoples... nations," namely, the Gentiles. The Jews are called on to hear and rejoice in the extension of the true religion to the nations; for, at the first preaching of the Gospel, as in the final age to come, it was from Jerusalem that the gospel law was, and is, to go forth (Is 2:3). law... judgment-- the gospel dispensation and institutions (Is 42:1, "judgment"). make... to rest-- establish firmly; found. light, &c.-- (Is 42:6).


<hi type="bold">5. righteousness ... near--</hi>that is, faithful fulfilment of the promised deliverance, answering to "salvation" in the parallel clause (<reference osisRef="Isa.46.13">Is 46:13</reference>; <reference osisRef="Isa.56.1">56:1</reference>; <reference osisRef="Rom.10.8">Ro 10:8</reference>, <reference osisRef="Rom.10.9">9</reference>). Ye follow after "righteousness"; seek it therefore, from Me, and you will not have far to go for it (<reference osisRef="Isa.51.1">Is 51:1</reference>).

<hi type="bold">arms--</hi>put for Himself; I by My might.

<hi type="bold">judge--</hi>(<reference osisRef="Isa.2.3">Is 2:3</reference>, <reference osisRef="2Cor.2.4">4</reference>; <reference osisRef="Ps.98.9">Psa 98:9</reference>).

<hi type="bold">isles, &c.--</hi>(<reference osisRef="Isa.60.9">Is 60:9</reference>).

<hi type="bold">arm--</hi>(<reference osisRef="Rom.1.16">Ro 1:16</reference>), "the power of God unto (the Gentiles as well as the Jews) salvation."

5. righteousness... near-- that is, faithful fulfilment of the promised deliverance, answering to "salvation" in the parallel clause (Is 46:13; 56:1; Ro 10:8, 9). Ye follow after "righteousness"; seek it therefore, from Me, and you will not have far to go for it (Is 51:1). arms-- put for Himself; I by My might. judge-- (Is 2:3, 4; Psa 98:9). isles, &c.-- (Is 60:9). arm-- (Ro 1:16), "the power of God unto (the Gentiles as well as the Jews) salvation."


6. (<reference osisRef="Isa.40.6">Is 40:6</reference>, <reference osisRef="Isa.40.8">8</reference>; <reference osisRef="Ps.102.26">Psa 102:26</reference>; <reference osisRef="Heb.1.11">He 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>).

<hi type="bold">vanish away--</hi>literally, "shall be torn asunder," as a garment [Maurer]; which accords with the context.

<hi type="bold">in like manner--</hi>But Gesenius, "Like a gnat"; like the smallest and vilest insect. Jerome translates, as English Version, and infers that "in like manner" as man, the heavens (that is, the sky) and earth are not to be annihilated, but changed for the better (<reference osisRef="Isa.65.17">Is 65:17</reference>).

<hi type="bold">righteousness--</hi>My faithfully fulfilled promise (see on <reference osisRef="Isa.51.5">Is 51:5</reference>).

6. (Is 40:6, 8; Psa 102:26; He 1:11, 12). vanish away-- literally, "shall be torn asunder," as a garment [Maurer]; which accords with the context. in like manner-- But Gesenius, "Like a gnat"; like the smallest and vilest insect. Jerome translates, as English Version, and infers that "in like manner" as man, the heavens (that is, the sky) and earth are not to be annihilated, but changed for the better (Is 65:17). righteousness-- My faithfully fulfilled promise (see on Is 51:5).


<hi type="bold">7. know righteousness--</hi>(See on <reference osisRef="Isa.51.1">Is 51:1</reference>).

7. know righteousness-- (See on Is 51:1).


8. (See on <reference osisRef="Isa.50.9">Is 50:9</reference>; <reference osisRef="Job.4.18-Job.4.20">Job 4:18-20</reference>). Not that the moth eats men up, but they shall be destroyed by as insignificant instrumentality as the moth that eats a garment.

8. (See on Is 50:9; Job 4:18-20). Not that the moth eats men up, but they shall be destroyed by as insignificant instrumentality as the moth that eats a garment.


9. Impassioned prayer of the exiled Jews.

<hi type="bold">ancient days--</hi>(<reference osisRef="Ps.44.1">Psa 44:1</reference>).

<hi type="bold">Rahab--</hi>poetical name for Egypt (see on <reference osisRef="Isa.30.7">Is 30:7</reference>).

<hi type="bold">dragon--</hi>Hebrew, tannin. The crocodile, an emblem of Egypt, as represented on coins struck after the conquest of Egypt by Augustus; or rather here, "its king," Pharaoh (see on <reference osisRef="Isa.27.1">Is 27:1</reference>; <reference osisRef="Ps.74.13">Psa 74:13</reference>, <reference osisRef="Ps.74.14">14</reference>; <reference osisRef="Ezek.32.2">Eze 32:2</reference>, Margin; <reference osisRef="Ezek.29.3">Eze 29:3</reference>).

9. Impassioned prayer of the exiled Jews. ancient days-- (Psa 44:1). Rahab-- poetical name for Egypt (see on Is 30:7). dragon-- Hebrew, tannin. The crocodile, an emblem of Egypt, as represented on coins struck after the conquest of Egypt by Augustus; or rather here, "its king," Pharaoh (see on Is 27:1; Psa 74:13, 14; Eze 32:2, Margin; Eze 29:3).


<hi type="bold">10. it--</hi>the arm.

<hi type="bold">Art not Thou the same Almighty power that ... ? dried the sea--</hi>the Red Sea (<reference osisRef="Isa.43.16">Is 43:16</reference>; <reference osisRef="Exod.14.21">Ex 14:21</reference>).

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


11. (<reference osisRef="Isa.35.10">Is 35:10</reference>).

<hi type="bold">Therefore--</hi>assurance of faith; or else the answer of Jehovah corresponding to their prayer. As surely as God redeemed Israel out of Egypt, He shall redeem them from Babylon, both the literal in the age following, and mystical in the last ages (<reference osisRef="Rev.18.20">Re 18:20</reference>, <reference osisRef="Rev.18.21">21</reference>). There shall be a second exodus (Is 11:11-16; 27:12, 13).

<hi type="bold">singing--</hi>image from the custom of singing on a journey when a caravan is passing along the extended plains in the East.

<hi type="bold">everlasting joy--</hi>(Jude 24).

<hi type="bold">sorrow ... flee away--</hi>(<reference osisRef="Rev.21.4">Re 21:4</reference>).

11. (Is 35:10). Therefore-- assurance of faith; or else the answer of Jehovah corresponding to their prayer. As surely as God redeemed Israel out of Egypt, He shall redeem them from Babylon, both the literal in the age following, and mystical in the last ages (Re 18:20, 21). There shall be a second exodus (Is 11:11-16; 27:12, 13). singing-- image from the custom of singing on a journey when a caravan is passing along the extended plains in the East. everlasting joy-- (Jude 24). sorrow... flee away-- (Re 21:4).


<hi type="bold">12. comforteth--</hi>(<reference osisRef="Isa.51.3">Is 51:3</reference>; <reference osisRef="Isa.40.1">Is 40:1</reference>).

<hi type="bold">thou--</hi>Zion.

<hi type="bold">son of man--</hi>frail and dying as his parent Adam.

<hi type="bold">be made as grass--</hi>wither as grass (<reference osisRef="Isa.40.6">Is 40:6</reference>, <reference osisRef="Isa.40.7">7</reference>).

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


13. (<reference osisRef="Isa.40.12">Is 40:12</reference>, 26, 28), the same argument of comfort drawn from the omnipotence of the Creator.

<hi type="bold">as if ... ready, &c.--</hi>literally, "when he directs," namely, his arrow, to destroy (<reference osisRef="Ps.21.12">Psa 21:12</reference>; <reference osisRef="Ps.7.13">7:13</reference>; <reference osisRef="Ps.11.2">11:2</reference>) [Maurer].

13. (Is 40:12, 26, 28), the same argument of comfort drawn from the omnipotence of the Creator. as if... ready, &c.-- literally, "when he directs," namely, his arrow, to destroy (Psa 21:12; 7:13; 11:2) [Maurer].


<hi type="bold">14. captive exile--</hi>literally, one bowed down as a captive (<reference osisRef="Isa.10.4">Is 10:4</reference>) [Maurer]. The scene is primarily Babylon, and the time near the close of the captivity. Secondarily, and antitypically, the mystical Babylon, the last enemy of Israel and the Church, in which they have long suffered, but from which they are to be gloriously delivered.

<hi type="bold">pit--</hi>such as were many of the ancient dungeons (compare <reference osisRef="Jer.38.6">Jr 38:6</reference>, <reference osisRef="Jer.11.13">11, 13</reference>; <reference osisRef="Gen.37.20">Ge 37:20</reference>).

<hi type="bold">nor ... bread ... fail--</hi>(<reference osisRef="Isa.33.16">Is 33:16</reference>; <reference osisRef="Jer.37.21">Jr 37:21</reference>).

14. captive exile-- literally, one bowed down as a captive (Is 10:4) [Maurer]. The scene is primarily Babylon, and the time near the close of the captivity. Secondarily, and antitypically, the mystical Babylon, the last enemy of Israel and the Church, in which they have long suffered, but from which they are to be gloriously delivered. pit-- such as were many of the ancient dungeons (compare Jr 38:6, 11, 13; Ge 37:20). nor... bread... fail-- (Is 33:16; Jr 37:21).


<hi type="bold">15. divided ... sea--</hi>the Red Sea. The same Hebrew word as "make to rest" (<reference osisRef="Isa.51.4">Is 51:4</reference>). Rather, "that terrify the sea," that is, restrain it by My rebuke, "when its waves roar" [Gesenius]. The Hebrew favors Maurer, "that terrify the sea so that the waves roar." The sense favors Gesenius (<reference osisRef="Jer.5.22">Jr 5:22</reference>; <reference osisRef="Jer.31.35">31:35</reference>), or English Version (<reference osisRef="Isa.51.9">Is 51:9</reference>, <reference osisRef="Isa.51.10">10</reference>, which favors the special reference to the exodus from Egypt).

15. divided... sea-- the Red Sea. The same Hebrew word as "make to rest" (Is 51:4). Rather, "that terrify the sea," that is, restrain it by My rebuke, "when its waves roar" [Gesenius]. The Hebrew favors Maurer, "that terrify the sea so that the waves roar." The sense favors Gesenius (Jr 5:22; 31:35), or English Version (Is 51:9, 10, which favors the special reference to the exodus from Egypt).


16. Addressed to Israel, embodied in "the servant of Jehovah" (<reference osisRef="Isa.42.1">Is 42:1</reference>), Messiah, its ideal and representative Head, through whom the elect remnant is to be restored.

<hi type="bold">put my words in thy mouth--</hi>true of Israel, the depository of true religion, but fully realized only in Israel's Head and antitype, Messiah (<reference osisRef="Isa.49.2">Is 49:2</reference>; <reference osisRef="Isa.50.4">50:4</reference>, <reference osisRef="Isa.50.5">5</reference>; <reference osisRef="Isa.59.21">59:21</reference>; <reference osisRef="Deut.18.18">De 18:18</reference>; <reference osisRef="John.3.34">Joh 3:34</reference>).

<hi type="bold">covered ... in ... shadow of ... hand--</hi>protected thee (see on <reference osisRef="Isa.49.2">Is 49:2</reference>).

<hi type="bold">plant--</hi>rather, "fix" as a tabernacle; so it ought to be rendered (<reference osisRef="Dan.11.45">Da 11:45</reference>). The "new creation," now going on in the spiritual world by the Gospel (<reference osisRef="Eph.2.10">Ep 2:10</reference>), and hereafter to be extended to the visible world, is meant (<reference osisRef="Isa.65.17">Is 65:17</reference>; <reference osisRef="Isa.66.22">66:22</reference>; compare <reference osisRef="Isa.13.13">Is 13:13</reference>; <reference osisRef="2Pet.3.10-2Pet.3.13">2Pe 3:10-13</reference>).

<hi type="bold">Zion--</hi>Its restoration is a leading part in the new creation to come (<reference osisRef="Isa.65.17">Is 65:17</reference>, <reference osisRef="Isa.65.19">19</reference>).

16. Addressed to Israel, embodied in "the servant of Jehovah" (Is 42:1), Messiah, its ideal and representative Head, through whom the elect remnant is to be restored. put my words in thy mouth-- true of Israel, the depository of true religion, but fully realized only in Israel's Head and antitype, Messiah (Is 49:2; 50:4, 5; 59:21; De 18:18; Joh 3:34). covered... in... shadow of... hand-- protected thee (see on Is 49:2). plant-- rather, "fix" as a tabernacle; so it ought to be rendered (Da 11:45). The "new creation," now going on in the spiritual world by the Gospel (Ep 2:10), and hereafter to be extended to the visible world, is meant (Is 65:17; 66:22; compare Is 13:13; 2Pe 3:10-13). Zion-- Its restoration is a leading part in the new creation to come (Is 65:17, 19).


<hi type="bold">17. Awake, awake, stand up, O Jerusalem, &c.--</hi>(<reference osisRef="Isa.52.1">Is 52:1</reference>).

<hi type="bold">drunk--</hi>Jehovah's wrath is compared to an intoxicating draught because it confounds the sufferer under it, and makes him fall (<reference osisRef="Job.21.20">Job 21:20</reference>; <reference osisRef="Ps.60.3">Psa 60:3</reference>; <reference osisRef="Ps.75.8">75:8</reference>; <reference osisRef="Jer.25.15">Jr 25:15</reference>, <reference osisRef="Jer.25.16">16</reference>; <reference osisRef="Jer.49.12">49:12</reference>; <reference osisRef="Zech.12.2">Zec 12:2</reference>; <reference osisRef="Rev.14.10">Re 14:10</reference>); ("poured out without mixture"; rather, "the pure wine juice mixed with intoxicating drugs").

<hi type="bold">of trembling--</hi>which produced trembling or intoxication.

<hi type="bold">wrung ... out--</hi>drained the last drop out; the dregs were the sediments from various substances, as honey, dates, and drugs, put into the wine to increase the strength and sweetness.

17. Awake, awake, stand up, O Jerusalem, &c.-- (Is 52:1). drunk-- Jehovah's wrath is compared to an intoxicating draught because it confounds the sufferer under it, and makes him fall (Job 21:20; Psa 60:3; 75:8; Jr 25:15, 16; 49:12; Zec 12:2; Re 14:10); ("poured out without mixture"; rather, "the pure wine juice mixed with intoxicating drugs"). of trembling-- which produced trembling or intoxication. wrung... out-- drained the last drop out; the dregs were the sediments from various substances, as honey, dates, and drugs, put into the wine to increase the strength and sweetness.


18. Following up the image in <reference osisRef="Isa.51.17">Is 51:17</reference>, intoxicated and confused by the cup of God's anger, she has none to guide her in her helpless state; she has not yet awakened out of the sleep caused by that draught. This cannot apply to the Babylonish captivity; for in it they had Ezekiel and Daniel, Ezra and Nehemiah, as "guides," and soon awoke out of that sleep; but it applies to the Jews now, and will be still more applicable in their coming oppression by Antichrist.

18. Following up the image in Is 51:17, intoxicated and confused by the cup of God's anger, she has none to guide her in her helpless state; she has not yet awakened out of the sleep caused by that draught. This cannot apply to the Babylonish captivity; for in it they had Ezekiel and Daniel, Ezra and Nehemiah, as "guides," and soon awoke out of that sleep; but it applies to the Jews now, and will be still more applicable in their coming oppression by Antichrist.


<hi type="bold">19. two--</hi>classes of evils, for he enumerates four, namely, desolation and destruction to the land and state; famine and the sword to the people.

<hi type="bold">who shall be sorry for thee--</hi>so as to give thee effectual relief: as the parallel clause, "By whom shall I comfort thee?" shows (<reference osisRef="Lam.2.11-Lam.2.13">La 2:11-13</reference>).

19. two-- classes of evils, for he enumerates four, namely, desolation and destruction to the land and state; famine and the sword to the people. who shall be sorry for thee-- so as to give thee effectual relief: as the parallel clause, "By whom shall I comfort thee?" shows (La 2:11-13).


<hi type="bold">20. head of all ... streets--</hi>(<reference osisRef="Lam.2.19">La 2:19</reference>; <reference osisRef="2Cor.4.1">4:1</reference>).

<hi type="bold">wild bull--</hi>rather, "oryx" [Jerome], or gazelle [Gesenius], or wild goat [Bochart]; commonly in the East taken in a net, of a wide sweep, into which the beasts were hunted together. The streets of cities in the East often have gates, which are closed at night; a person wishing to escape would be stopped by them and caught, as a wild animal in a net.

20. head of all... streets-- (La 2:19; 4:1). wild bull-- rather, "oryx" [Jerome], or gazelle [Gesenius], or wild goat [Bochart]; commonly in the East taken in a net, of a wide sweep, into which the beasts were hunted together. The streets of cities in the East often have gates, which are closed at night; a person wishing to escape would be stopped by them and caught, as a wild animal in a net.


<hi type="bold">21. drunken ... not with wine--</hi>(<reference osisRef="Isa.29.9">Is 29:9</reference>; compare <reference osisRef="Isa.51.17">Is 51:17</reference>, <reference osisRef="Isa.51.20">20</reference>, here; <reference osisRef="Lam.3.15">La 3:15</reference>).

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


<hi type="bold">22. pleadeth ... cause--</hi>(<reference osisRef="Ps.35.1">Psa 35:1</reference>; <reference osisRef="Jer.50.34">Jr 50:34</reference>; <reference osisRef="Mic.7.9">Mi 7:9</reference>).

<hi type="bold">no more drink it--</hi>(<reference osisRef="Isa.54.7-Isa.54.9">Is 54:7-9</reference>). This cannot apply to Israel after the return from Babylon, but only to them after their final restoration.

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


23. (<reference osisRef="Isa.49.26">Is 49:26</reference>; <reference osisRef="Jer.25.15-Jer.25.29">Jr 25:15-29</reference>; <reference osisRef="Zech.12.2">Zec 12:2</reference>).

<hi type="bold">Bow down that ... go over--</hi>Conquerors often literally trod on the necks of conquered kings, as Sapor of Persia did to the Roman emperor Valerian (<reference osisRef="Josh.10.24">Jos 10:24</reference>; <reference osisRef="Ps.18.40">Psa 18:40</reference>; <reference osisRef="Ps.66.11">66:11</reference>, <reference osisRef="Ps.66.12">12</reference>). <chapter eID="Isa.51"/>

23. (Is 49:26; Jr 25:15-29; Zec 12:2). Bow down that... go over-- Conquerors often literally trod on the necks of conquered kings, as Sapor of Persia did to the Roman emperor Valerian (Jos 10:24; Psa 18:40; 66:11, 12).


<title type="x-s2">CHAPTER 52</title> <title type="x-s3"><reference osisRef="Isa.52.1-Isa.52.15">Is 52:1-15</reference>. First through Thirteen Verses Connected with Fifty-first Chapter.</title>
 Zion long in bondage (<reference osisRef="Isa.51.17-Isa.51.20">Is 51:17-20</reference>) is called to put on beautiful garments appropriate to its future prosperity.

<hi type="bold">1. strength--</hi>as thy adornment; answering to "beautiful garments" in the parallel clause. Arouse thyself from dejection and assume confidence.

<hi type="bold">the holy city--</hi>(<reference osisRef="Neh.11.1">Ne 11:1</reference>; <reference osisRef="Rev.21.2">Re 21:2</reference>).

<hi type="bold">no more ... unclean--</hi>(<reference osisRef="Isa.35.8">Is 35:8</reference>; <reference osisRef="Isa.60.21">60:21</reference>; <reference osisRef="Joel.3.17">Joe 3:17</reference>; <reference osisRef="Rev.21.27">Re 21:27</reference>). A prophecy never yet fulfilled.

<hi type="bold">uncircumcised--</hi>spiritually (<reference osisRef="Ezek.44.9">Eze 44:9</reference>; <reference osisRef="Acts.7.51">Ac 7:51</reference>).

CHAPTER 52 Is 52:1-15. First through Thirteen Verses Connected with Fifty-first Chapter. Zion long in bondage (Is 51:17-20) is called to put on beautiful garments appropriate to its future prosperity. 1. strength-- as thy adornment; answering to "beautiful garments" in the parallel clause. Arouse thyself from dejection and assume confidence. the holy city-- (Ne 11:1; Re 21:2). no more... unclean-- (Is 35:8; 60:21; Joe 3:17; Re 21:27). A prophecy never yet fulfilled. uncircumcised-- spiritually (Eze 44:9; Ac 7:51).


<hi type="bold">2. from the dust--</hi>the seat of mourners (<reference osisRef="Job.2.12">Job 2:12</reference>, <reference osisRef="2Cor.2.13">13</reference>).

<hi type="bold">arise, and sit--</hi>namely, in a more dignified place: on a divan or a throne [Lowth], after having shaken off the dust gathered up by the flowing dress when seated on the ground; or simply, "Arise, and sit erect" [Maurer].

<hi type="bold">bands of ... neck--</hi>the yoke of thy captivity.

2. from the dust-- the seat of mourners (Job 2:12, 13). arise, and sit-- namely, in a more dignified place: on a divan or a throne [Lowth], after having shaken off the dust gathered up by the flowing dress when seated on the ground; or simply, "Arise, and sit erect" [Maurer]. bands of... neck-- the yoke of thy captivity.


3. As you became your foes' servants, without their paying any price for you (<reference osisRef="Jer.15.13">Jr 15:13</reference>), so they shall release you without demanding any price or reward (<reference osisRef="Isa.45.13">Is 45:13</reference>), (where Cyrus is represented as doing so: a type of their final restoration gratuitously in like manner). So the spiritual Israel, "sold under sin," gratuitously (<reference osisRef="Rom.7.14">Ro 7:14</reference>), shall be redeemed also gratuitously (<reference osisRef="Isa.55.1">Is 55:1</reference>).

3. As you became your foes' servants, without their paying any price for you (Jr 15:13), so they shall release you without demanding any price or reward (Is 45:13), (where Cyrus is represented as doing so: a type of their final restoration gratuitously in like manner). So the spiritual Israel, "sold under sin," gratuitously (Ro 7:14), shall be redeemed also gratuitously (Is 55:1).


<hi type="bold">4. My people--</hi>Jacob and his sons.

<hi type="bold">went down--</hi>Judea was an elevated country compared with Egypt.

<hi type="bold">sojourn--</hi>They went there to stay only till the famine in Canaan should have ceased.

<hi type="bold">Assyrian--</hi>Sennacherib. Remember how I delivered you from Egypt and the Assyrian; what, then, is to prevent Me from delivering you out of Babylon (and the mystical Babylon and the Antichrist in the last days)?

<hi type="bold">without cause--</hi>answering to "for naught" in <reference osisRef="Isa.52.5">Is 52:5</reference>; it was an act of gratuitous oppression in the present case, as in that case.

4. My people-- Jacob and his sons. went down-- Judea was an elevated country compared with Egypt. sojourn-- They went there to stay only till the famine in Canaan should have ceased. Assyrian-- Sennacherib. Remember how I delivered you from Egypt and the Assyrian; what, then, is to prevent Me from delivering you out of Babylon (and the mystical Babylon and the Antichrist in the last days)? without cause-- answering to "for naught" in Is 52:5; it was an act of gratuitous oppression in the present case, as in that case.


<hi type="bold">5. what have I here--</hi>that is, what am I called on to do? The fact "that My people is taken away (into captivity; <reference osisRef="Isa.49.24">Is 49:24</reference>, <reference osisRef="Isa.49.25">25</reference>) for naught" (by gratuitous oppression, <reference osisRef="Isa.52.4">Is 52:4</reference>; also <reference osisRef="Isa.52.3">Is 52:3</reference>, and see on <reference osisRef="Isa.52.3">Is 52:3</reference>) demands My interposition.

<hi type="bold">they that rule--</hi>or "tyrannize," namely, Babylon, literal and mystical.

<hi type="bold">make ... to howl--</hi>or, raise a cry of exultation over them [Maurer].

<hi type="bold">blasphemed--</hi>namely, in Babylon: God's reason for delivering His people, not their goodness, but for the sake of His holy name (<reference osisRef="Ezek.20.9">Eze 20:9</reference>, <reference osisRef="Ezek.20.14">14</reference>).

5. what have I here-- that is, what am I called on to do? The fact "that My people is taken away (into captivity; Is 49:24, 25) for naught" (by gratuitous oppression, Is 52:4; also Is 52:3, and see on Is 52:3) demands My interposition. they that rule-- or "tyrannize," namely, Babylon, literal and mystical. make... to howl-- or, raise a cry of exultation over them [Maurer]. blasphemed-- namely, in Babylon: God's reason for delivering His people, not their goodness, but for the sake of His holy name (Eze 20:9, 14).


<hi type="bold">6. shall know in that day--</hi>when Christ shall reveal Himself to Israel sensibly; the only means whereby their obstinate unbelief shall be overcome (<reference osisRef="Ps.102.16">Psa 102:16</reference>; <reference osisRef="Zech.12.10">Zec 12:10</reference>; <reference osisRef="Zech.14.5">14:5</reference>).

6. shall know in that day-- when Christ shall reveal Himself to Israel sensibly; the only means whereby their obstinate unbelief shall be overcome (Psa 102:16; Zec 12:10; 14:5).


<hi type="bold">7. beautiful ... feet--</hi>that is, The advent of such a herald seen on the distant "mountains" (see on <reference osisRef="Isa.40.9">Is 40:9</reference>; <reference osisRef="Isa.41.27">Is 41:27</reference>; <reference osisRef="Isa.25.6">Is 25:6</reference>, <reference osisRef="Isa.25.7">7</reference>; <reference osisRef="Song.2.17">So 2:17</reference>) running in haste with the long-expected good tidings, is most grateful to the desolated city (<reference osisRef="Nah.1.15">Na 1:15</reference>).

<hi type="bold">good tidings--</hi>only partially applying to the return from Babylon. Fully, and antitypically, the Gospel (<reference osisRef="Luke.2.10">Lu 2:10</reference>, <reference osisRef="2Cor.2.11">11</reference>), "beginning at Jerusalem" (<reference osisRef="Luke.24.47">Lu 24:47</reference>), "the city of the great King" (<reference osisRef="Matt.5.35">Mt 5:35</reference>), where Messiah shall, at the final restoration of Israel, "reign" as peculiarly Zion's God ("Thy God reigneth"; compare <reference osisRef="Ps.2.6">Psa 2:6</reference>).

7. beautiful... feet-- that is, The advent of such a herald seen on the distant "mountains" (see on Is 40:9; Is 41:27; Is 25:6, 7; So 2:17) running in haste with the long-expected good tidings, is most grateful to the desolated city (Na 1:15). good tidings-- only partially applying to the return from Babylon. Fully, and antitypically, the Gospel (Lu 2:10, 11), "beginning at Jerusalem" (Lu 24:47), "the city of the great King" (Mt 5:35), where Messiah shall, at the final restoration of Israel, "reign" as peculiarly Zion's God ("Thy God reigneth"; compare Psa 2:6).


<hi type="bold">8. watchmen--</hi>set on towers separated by intervals to give the earliest notice of the approach of any messenger with tidings (compare <reference osisRef="Isa.21.6-Isa.21.8">Is 21:6-8</reference>). The Hebrew is more forcible than English Version, "The voice of thy watchmen" (exclamatory as in <reference osisRef="Song.2.8">So 2:8</reference>). "They lift up their voice! together they sing."

<hi type="bold">eye to eye--</hi>that is, close at hand, and so clearly [Gesenius]; <reference osisRef="Num.14.14">Nu 14:14</reference>, "face to face"; <reference osisRef="Num.12.8">Nu 12:8</reference>, "mouth to mouth." Compare <reference osisRef="1Cor.13.12">1Co 13:12</reference>; <reference osisRef="Rev.22.4">Re 22:4</reference>, of which Simeon's sight of the Saviour was a prefiguration (<reference osisRef="Luke.2.30">Lu 2:30</reference>). The watchmen, spiritually, are ministers and others who pray for the peace of Jerusalem (<reference osisRef="Isa.62.6">Is 62:6</reference>, <reference osisRef="Isa.62.7">7</reference>),

<hi type="bold">bring again--</hi>that is, restore. Or else, "return to" [Maurer].

8. watchmen-- set on towers separated by intervals to give the earliest notice of the approach of any messenger with tidings (compare Is 21:6-8). The Hebrew is more forcible than English Version, "The voice of thy watchmen" (exclamatory as in So 2:8). "They lift up their voice! together they sing." eye to eye-- that is, close at hand, and so clearly [Gesenius]; Nu 14:14, "face to face"; Nu 12:8, "mouth to mouth." Compare 1Co 13:12; Re 22:4, of which Simeon's sight of the Saviour was a prefiguration (Lu 2:30). The watchmen, spiritually, are ministers and others who pray for the peace of Jerusalem (Is 62:6, 7), bring again-- that is, restore. Or else, "return to" [Maurer].


9. (<reference osisRef="Isa.14.7">Is 14:7</reference>, <reference osisRef="Isa.14.8">8</reference>; <reference osisRef="Isa.42.11">42:11</reference>).

<hi type="bold">redeemed--</hi>spiritually and nationally (<reference osisRef="Isa.48.20">Is 48:20</reference>).

9. (Is 14:7, 8; 42:11). redeemed-- spiritually and nationally (Is 48:20).


<hi type="bold">10. made bare ... arm--</hi>metaphor from warriors who bare their arm for battle (<reference osisRef="Ezek.4.7">Eze 4:7</reference>).

<hi type="bold">all ... earth ... see ... salvation of ... God--</hi>The deliverance wrought by God for Israel will cause all nations to acknowledge the Lord (<reference osisRef="Isa.66.18-Isa.66.20">Is 66:18-20</reference>). The partial fulfilment (<reference osisRef="Luke.3.6">Lu 3:6</reference>) is a forerunner of the future complete fulfilment.

10. made bare... arm-- metaphor from warriors who bare their arm for battle (Eze 4:7). all... earth... see... salvation of... God-- The deliverance wrought by God for Israel will cause all nations to acknowledge the Lord (Is 66:18-20). The partial fulfilment (Lu 3:6) is a forerunner of the future complete fulfilment.


11. (<reference osisRef="Isa.48.20">Is 48:20</reference>; <reference osisRef="Zech.2.6">Zec 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>). Long residence in Babylon made many loath to leave it: so as to mystical Babylon (<reference osisRef="Rev.18.4">Re 18:4</reference>).

<hi type="bold">ye ... that bear ... vessels of the Lord--</hi>the priests and Levites, whose office it was to carry the vessels of the temple (<reference osisRef="Jer.27.18">Jr 27:18</reference>). Nebuchadnezzar had carried them to Babylon (<reference osisRef="2Chr.36.18">2Ch 36:18</reference>). Cyrus restored them (<reference osisRef="Ezra.1.7-Ezra.1.11">Ezr 1:7-11</reference>).

<hi type="bold">be ... clean--</hi>by separating yourselves wholly from Babylonian idolaters, mystical and literal.

11. (Is 48:20; Zec 2:6, 7). Long residence in Babylon made many loath to leave it: so as to mystical Babylon (Re 18:4). ye... that bear... vessels of the Lord-- the priests and Levites, whose office it was to carry the vessels of the temple (Jr 27:18). Nebuchadnezzar had carried them to Babylon (2Ch 36:18). Cyrus restored them (Ezr 1:7-11). be... clean-- by separating yourselves wholly from Babylonian idolaters, mystical and literal.


<hi type="bold">12. not ... with haste--</hi>as when ye left Egypt (<reference osisRef="Exod.12.33">Ex 12:33</reference>, <reference osisRef="Exod.12.39">39</reference>; <reference osisRef="Deut.16.3">De 16:3</reference>; compare Note, see on <reference osisRef="Isa.28.16">Is 28:16</reference>). Ye shall have time to cleanse yourselves and make deliberate preparation for departure.

<hi type="bold">Lord--</hi>Jehovah, as your Leader in front (<reference osisRef="Isa.40.3">Is 40:3</reference>; <reference osisRef="Exod.23.20">Ex 23:20</reference>; <reference osisRef="Mic.2.13">Mi 2:13</reference>).

<hi type="bold">rereward--</hi>literally, "gather up," that is, to bring up the rear of your host. The transition is frequent from the glory of Messiah in His advent to reign, to His humiliation in His advent to suffer. Indeed, so are both advents accounted one, that He is not said, in His second coming, to be about to return, but to come.

12. not... with haste-- as when ye left Egypt (Ex 12:33, 39; De 16:3; compare Note, see on Is 28:16). Ye shall have time to cleanse yourselves and make deliberate preparation for departure. Lord-- Jehovah, as your Leader in front (Is 40:3; Ex 23:20; Mi 2:13). rereward-- literally, "gather up," that is, to bring up the rear of your host. The transition is frequent from the glory of Messiah in His advent to reign, to His humiliation in His advent to suffer. Indeed, so are both advents accounted one, that He is not said, in His second coming, to be about to return, but to come.


13. Here the fifty-third chapter ought to begin, and the fifty-second chapter end with <reference osisRef="Isa.52.12">Is 52:12</reference>. This section, from here to end of the fifty-third chapter settles the controversy with the Jews, if Messiah be the person meant; and with infidels, if written by Isaiah, or at any time before Christ. The correspondence with the life and death of Jesus Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events so as to have made his character and life appear to be a fulfilment of it. The writing is, moreover, declaredly prophetic. The quotations of it in the New Testament show: (1) that it was, before the time of Jesus, a recognized part of the Old Testament; (2) that it refers to Messiah (<reference osisRef="Matt.8.17">Mt 8:17</reference>; <reference osisRef="Mark.15.28">Mr 15:28</reference>; <reference osisRef="Luke.22.37">Lu 22:37</reference>; <reference osisRef="John.12.38">Joh 12:38</reference>; <reference osisRef="Acts.8.28-Acts.8.35">Ac 8:28-35</reference>; <reference osisRef="Rom.10.16">Ro 10:16</reference>; <reference osisRef="1Pet.2.21-1Pet.2.25">1Pe 2:21-25</reference>). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted (<reference osisRef="Mark.9.12">Mr 9:12</reference>; <reference osisRef="Rom.4.25">Ro 4:25</reference>; <reference osisRef="1Cor.15.3">1Co 15:3</reference>; <reference osisRef="2Cor.5.21">2Co 5:21</reference>; <reference osisRef="1Pet.1.19">1Pe 1:19</reference>; 2:21-25; <reference osisRef="1John.3.5">1Jo 3:5</reference>). The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are "our librarians" [Paley]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). Hillel maintained that Messiah has already come in the person of Hezekiah. Buxtorf states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see Hengstenberg, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [Gesenius], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah (<reference osisRef="Isa.53.4-Isa.6.9">Is 53:4-6, 9</reference>, <reference osisRef="Isa.6.11">11</reference>; contrast <reference osisRef="Jer.20.7">Jr 20:7</reference>; <reference osisRef="Jer.15.10-Jer.15.21">15:10-21</reference>; <reference osisRef="Ps.137.8">Psa 137:8</reference>, <reference osisRef="Ps.137.9">9</reference>). <reference osisRef="Isa.53.9">Is 53:9</reference> can hold good of none other. The objection that the sufferings (<reference osisRef="Isa.53.1-Isa.53.10">Is 53:1-10</reference>) referred to are represented as past, the glorification alone as future (Is 52:13-15; 53:<reference osisRef="Isa.11.12">11, 12</reference>) arises from not seeing that the prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the first advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the future as to the second.

<hi type="bold">Behold--</hi>awakening attention to the striking picture of Messiah that follows (compare <reference osisRef="John.19.5">Joh 19:5</reference>, <reference osisRef="John.19.14">14</reference>).

<hi type="bold">my servant--</hi>Messiah (<reference osisRef="Isa.42.1">Is 42:1</reference>).

<hi type="bold">deal prudently--</hi>rather, "prosper" [Gesenius] as the parallel clause favors (<reference osisRef="Isa.53.10">Is 53:10</reference>). Or, uniting both meanings, "shall reign well" [Hengstenberg]. This verse sets forth in the beginning the ultimate issue of His sufferings, the description of which follows: the conclusion (<reference osisRef="Isa.53.12">Is 53:12</reference>) corresponds; the section (<reference osisRef="Isa.52.13">Is 52:13</reference>; <reference osisRef="Isa.53.12">53:12</reference>) begins as it ends with His final glory.

<hi type="bold">extolled--</hi>elevated (<reference osisRef="Mark.16.19">Mr 16:19</reference>; <reference osisRef="Eph.1.20-Eph.1.22">Ep 1:20-22</reference>; <reference osisRef="1Pet.3.22">1Pe 3:22</reference>).

13. Here the fifty-third chapter ought to begin, and the fifty-second chapter end with Is 52:12. This section, from here to end of the fifty-third chapter settles the controversy with the Jews, if Messiah be the person meant; and with infidels, if written by Isaiah, or at any time before Christ. The correspondence with the life and death of Jesus Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events so as to have made his character and life appear to be a fulfilment of it. The writing is, moreover, declaredly prophetic. The quotations of it in the New Testament show: (1) that it was, before the time of Jesus, a recognized part of the Old Testament; (2) that it refers to Messiah (Mt 8:17; Mr 15:28; Lu 22:37; Joh 12:38; Ac 8:28-35; Ro 10:16; 1Pe 2:21-25). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted (Mr 9:12; Ro 4:25; 1Co 15:3; 2Co 5:21; 1Pe 1:19; 2:21-25; 1Jo 3:5). The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are "our librarians" [Paley]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). Hillel maintained that Messiah has already come in the person of Hezekiah. Buxtorf states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see Hengstenberg, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [Gesenius], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah (Is 53:4-6, 9, 11; contrast Jr 20:7; 15:10-21; Psa 137:8, 9). Is 53:9 can hold good of none other. The objection that the sufferings (Is 53:1-10) referred to are represented as past, the glorification alone as future (Is 52:13-15; 53:11, 12) arises from not seeing that the prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the first advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the future as to the second. Behold-- awakening attention to the striking picture of Messiah that follows (compare Joh 19:5, 14). my servant-- Messiah (Is 42:1). deal prudently-- rather, "prosper" [Gesenius] as the parallel clause favors (Is 53:10). Or, uniting both meanings, "shall reign well" [Hengstenberg]. This verse sets forth in the beginning the ultimate issue of His sufferings, the description of which follows: the conclusion (Is 53:12) corresponds; the section (Is 52:13; 53:12) begins as it ends with His final glory. extolled-- elevated (Mr 16:19; Ep 1:20-22; 1Pe 3:22).