<title type="x-s2">CHAPTER 61</title> <title type="x-s3"><reference osisRef="Isa.61.1-Isa.61.11">Is 61:1-11</reference>. Messiah's Offices: Restoration of Israel.</title>
 Messiah announces His twofold commission to bring gospel mercy at His first coming, and judgments on unbelievers and comfort to Zion at His second coming (<reference osisRef="Isa.61.1-Isa.61.9">Is 61:1-9</reference>); the language can be applied to Isaiah, comforting by his prophecies the exiles in Babylon, only in a subordinate sense.

<hi type="bold">1. is upon me; because ... hath anointed me--</hi>quoted by Jesus as His credentials in preaching (<reference osisRef="Luke.4.18-Luke.4.21">Lu 4:18-21</reference>). The Spirit is upon Me in preaching, because Jehovah hath anointed Me from the womb (<reference osisRef="Luke.1.35">Lu 1:35</reference>), and at baptism, with the Spirit "without measure," and permanently "abiding" on Me (<reference osisRef="Isa.11.2">Is 11:2</reference>; <reference osisRef="John.1.32">Joh 1:32</reference>; 3:34; <reference osisRef="Ps.45.7">Psa 45:7</reference>; with which compare <reference osisRef="1Kgs.1.39">1Ki 1:39</reference>, 40; 19:16; <reference osisRef="Exod.29.7">Ex 29:7</reference>). "Anointed" as Messiah, Prophet, Priest, and King.

<hi type="bold">good tidings--</hi>as the word "gospel" means.

<hi type="bold">the meek--</hi>rather, "the poor," as <reference osisRef="Luke.4.18">Lu 4:18</reference> has it; that is, those afflicted with calamity, poor in circumstances and in spirit (<reference osisRef="Matt.11.5">Mt 11:5</reference>).

<hi type="bold">proclaim liberty--</hi>(<reference osisRef="John.8.31-John.8.36">Joh 8:31-36</reference>). Language drawn from the deliverance of the Babylonian captives, to describe the deliverance from sin and death (<reference osisRef="Heb.2.15">He 2:15</reference>); also from the "liberty proclaimed" to all bond-servants in the year of jubilee (<reference osisRef="Isa.61.2">Is 61:2</reference>; <reference osisRef="Lev.25.10">Le 25:10</reference>; <reference osisRef="Jer.34.8">Jr 34:8</reference>, <reference osisRef="Jer.34.9">9</reference>).

<hi type="bold">opening of the prison--</hi>The Hebrew rather is, "the most complete opening," namely, of the eyes to them that are bound, that is, deliverance from prison, for captives are as it were blind in the darkness of prison (<reference osisRef="Isa.14.17">Is 14:17</reference>; <reference osisRef="Isa.35.5">35:5</reference>; <reference osisRef="Isa.42.7">42:7</reference>) [Ewald]. So <reference osisRef="Luke.4.18">Lu 4:18</reference> and the Septuagint interpret it; <reference osisRef="Luke.4.18">Lu 4:18</reference>, under inspiration, adds to this, for the fuller explanation of the single clause in the Hebrew, "to set at liberty them that are bruised"; thus expressing the double "opening" implied; namely, that of the eyes (<reference osisRef="John.9.39">Joh 9:39</reference>), and that of the prison (<reference osisRef="Rom.6.18">Ro 6:18</reference>; <reference osisRef="Rom.7.24">7:24</reference>, <reference osisRef="Rom.7.25">25</reference>; <reference osisRef="Heb.2.15">He 2:15</reference>). His miracles were acted parables.

CHAPTER 61 Is 61:1-11. Messiah's Offices: Restoration of Israel. Messiah announces His twofold commission to bring gospel mercy at His first coming, and judgments on unbelievers and comfort to Zion at His second coming (Is 61:1-9); the language can be applied to Isaiah, comforting by his prophecies the exiles in Babylon, only in a subordinate sense. 1. is upon me; because... hath anointed me-- quoted by Jesus as His credentials in preaching (Lu 4:18-21). The Spirit is upon Me in preaching, because Jehovah hath anointed Me from the womb (Lu 1:35), and at baptism, with the Spirit "without measure," and permanently "abiding" on Me (Is 11:2; Joh 1:32; 3:34; Psa 45:7; with which compare 1Ki 1:39, 40; 19:16; Ex 29:7). "Anointed" as Messiah, Prophet, Priest, and King. good tidings-- as the word "gospel" means. the meek-- rather, "the poor," as Lu 4:18 has it; that is, those afflicted with calamity, poor in circumstances and in spirit (Mt 11:5). proclaim liberty-- (Joh 8:31-36). Language drawn from the deliverance of the Babylonian captives, to describe the deliverance from sin and death (He 2:15); also from the "liberty proclaimed" to all bond-servants in the year of jubilee (Is 61:2; Le 25:10; Jr 34:8, 9). opening of the prison-- The Hebrew rather is, "the most complete opening," namely, of the eyes to them that are bound, that is, deliverance from prison, for captives are as it were blind in the darkness of prison (Is 14:17; 35:5; 42:7) [Ewald]. So Lu 4:18 and the Septuagint interpret it; Lu 4:18, under inspiration, adds to this, for the fuller explanation of the single clause in the Hebrew, "to set at liberty them that are bruised"; thus expressing the double "opening" implied; namely, that of the eyes (Joh 9:39), and that of the prison (Ro 6:18; 7:24, 25; He 2:15). His miracles were acted parables.


<hi type="bold">2. acceptable year--</hi>the year of jubilee on which "liberty was proclaimed to the captives" (<reference osisRef="Isa.61.1">Is 61:1</reference>; <reference osisRef="2Cor.6.2">2Co 6:2</reference>).

<hi type="bold">day of vengeance--</hi>The "acceptable time of grace" is a "year"; the time of "vengeance" but "a day" (so <reference osisRef="Isa.34.8">Is 34:8</reference>; <reference osisRef="Isa.63.4">63:4</reference>; Mal 4:1). Jesus (<reference osisRef="Luke.4.20">Lu 4:20</reference>, <reference osisRef="Luke.4.21">21</reference>) "closed the book" before this clause; for the interval from His first to His second coming is "the acceptable year"; the day of vengeance" will not be till He comes again (<reference osisRef="2Thess.1.7-2Thess.1.9">2Th 1:7-9</reference>).

<hi type="bold">our God--</hi>The saints call Him "our God"; for He cometh to "avenge" them (<reference osisRef="Rev.6.10">Re 6:10</reference>; <reference osisRef="Rev.19.2">19:2</reference>).

<hi type="bold">all that mourn--</hi>The "all" seems to include the spiritual Israelite mourners, as well as the literal, who are in <reference osisRef="Isa.61.3">Is 61:3</reference> called "them that mourn in Zion," and to whom <reference osisRef="Isa.57.18">Is 57:18</reference> refers.

2. acceptable year-- the year of jubilee on which "liberty was proclaimed to the captives" (Is 61:1; 2Co 6:2). day of vengeance-- The "acceptable time of grace" is a "year"; the time of "vengeance" but "a day" (so Is 34:8; 63:4; Mal 4:1). Jesus (Lu 4:20, 21) "closed the book" before this clause; for the interval from His first to His second coming is "the acceptable year"; the day of vengeance" will not be till He comes again (2Th 1:7-9). our God-- The saints call Him "our God"; for He cometh to "avenge" them (Re 6:10; 19:2). all that mourn-- The "all" seems to include the spiritual Israelite mourners, as well as the literal, who are in Is 61:3 called "them that mourn in Zion," and to whom Is 57:18 refers.


<hi type="bold">3. To appoint ... to give--</hi>The double verb, with the one and the same accusative, imparts glowing vehemence to the style.

<hi type="bold">beauty for ashes--</hi>There is a play on the sound and meaning of the Hebrew words, peer, epher, literally, "ornamental headdress" or tiara (<reference osisRef="Ezek.24.17">Eze 24:17</reference>), worn in times of joy, instead of a headdress of "ashes," cast on the head in mourning (<reference osisRef="2Sam.13.19">2Sa 13:19</reference>).

<hi type="bold">oil of joy--</hi>Perfumed ointment was poured on the guests at joyous feasts (<reference osisRef="Ps.23.5">Psa 23:5</reference>; <reference osisRef="Ps.45.7">45:7</reference>, <reference osisRef="Ps.45.8">8</reference>; <reference osisRef="Amos.6.6">Am 6:6</reference>). On occasions of grief its use was laid aside (<reference osisRef="2Sam.14.2">2Sa 14:2</reference>).

<hi type="bold">garment of praise--</hi>bright-colored garments, indicative of thankfulness, instead of those that indicate despondency, as sackcloth (<reference osisRef="John.16.20">Joh 16:20</reference>).

<hi type="bold">trees of righteousness--</hi>Hebrew, terebinth trees; symbolical of men strong in righteousness, instead of being, as heretofore, bowed down as a reed with sin and calamity (<reference osisRef="Isa.1.29">Is 1:29</reference>, <reference osisRef="1Cor.1.30">30</reference>; 42:3; <reference osisRef="1Kgs.14.15">1Ki 14:15</reference>; <reference osisRef="Ps.1.3">Psa 1:3</reference>; 92:12-14; <reference osisRef="Jer.17.8">Jr 17:8</reference>).

<hi type="bold">planting of ... Lord--</hi>(See on <reference osisRef="Isa.60.21">Is 60:21</reference>).

<hi type="bold">that he might be glorified--</hi>(<reference osisRef="John.15.8">Joh 15:8</reference>).

3. To appoint... to give-- The double verb, with the one and the same accusative, imparts glowing vehemence to the style. beauty for ashes-- There is a play on the sound and meaning of the Hebrew words, peer, epher, literally, "ornamental headdress" or tiara (Eze 24:17), worn in times of joy, instead of a headdress of "ashes," cast on the head in mourning (2Sa 13:19). oil of joy-- Perfumed ointment was poured on the guests at joyous feasts (Psa 23:5; 45:7, 8; Am 6:6). On occasions of grief its use was laid aside (2Sa 14:2). garment of praise-- bright-colored garments, indicative of thankfulness, instead of those that indicate despondency, as sackcloth (Joh 16:20). trees of righteousness-- Hebrew, terebinth trees; symbolical of men strong in righteousness, instead of being, as heretofore, bowed down as a reed with sin and calamity (Is 1:29, 30; 42:3; 1Ki 14:15; Psa 1:3; 92:12-14; Jr 17:8). planting of... Lord-- (See on Is 60:21). that he might be glorified-- (Joh 15:8).


<hi type="bold">4. old wastes--</hi>Jerusalem and the cities of Judah which long lay in ruins (see on <reference osisRef="Isa.58.12">Is 58:12</reference>).

4. old wastes-- Jerusalem and the cities of Judah which long lay in ruins (see on Is 58:12).


<hi type="bold">5. stand--</hi>shall wait on you as servants (<reference osisRef="Isa.14.1">Is 14:1</reference>, 2; 60:10).

5. stand-- shall wait on you as servants (Is 14:1, 2; 60:10).


<hi type="bold">6. But ye--</hi>as contrasted with the "strangers." Ye shall have no need to attend to your flocks and lands: strangers will do that for you; your exclusive business will be the service of Jehovah as His "priests" (<reference osisRef="Exod.19.6">Ex 19:6</reference>, which remains yet to be realized; compare as to the spiritual Israel, <reference osisRef="Isa.66.21">Is 66:21</reference>; <reference osisRef="1Pet.2.5">1Pe 2:5</reference>, <reference osisRef="2Cor.2.9">9</reference>; <reference osisRef="Rev.1.6">Re 1:6</reference>; <reference osisRef="1Cor.5.10">5:10</reference>).

<hi type="bold">Ministers--</hi>(<reference osisRef="Ezek.44.11">Eze 44:11</reference>).

<hi type="bold">eat ... riches of ... Gentiles--</hi>(<reference osisRef="Isa.60.5-Isa.60.11">Is 60:5-11</reference>).

<hi type="bold">in their glory ... boast yourselves--</hi>rather, "in their splendor ye shall be substituted in their stead"; ye shall substitute yourselves [Maurer].

6. But ye-- as contrasted with the "strangers." Ye shall have no need to attend to your flocks and lands: strangers will do that for you; your exclusive business will be the service of Jehovah as His "priests" (Ex 19:6, which remains yet to be realized; compare as to the spiritual Israel, Is 66:21; 1Pe 2:5, 9; Re 1:6; 5:10). Ministers-- (Eze 44:11). eat... riches of... Gentiles-- (Is 60:5-11). in their glory... boast yourselves-- rather, "in their splendor ye shall be substituted in their stead"; ye shall substitute yourselves [Maurer].


<hi type="bold">7. double--</hi>Instead of your past share, ye shall have not merely as much, but "double" as much reward (<reference osisRef="Isa.40.2">Is 40:2</reference>; <reference osisRef="Zech.9.12">Zec 9:12</reference>; compare the third clause in this verse).

<hi type="bold">confusion--</hi>rather, "humiliation," or "contumely."

<hi type="bold">rejoice--</hi>They shall celebrate with jubilation their portion [Maurer]. Transition from the second to the third person.

<hi type="bold">in their land--</hi>marking the reference to literal Israel, not to the Church at large.

<hi type="bold">everlasting joy--</hi>(<reference osisRef="Isa.35.10">Is 35:10</reference>).

7. double-- Instead of your past share, ye shall have not merely as much, but "double" as much reward (Is 40:2; Zec 9:12; compare the third clause in this verse). confusion-- rather, "humiliation," or "contumely." rejoice-- They shall celebrate with jubilation their portion [Maurer]. Transition from the second to the third person. in their land-- marking the reference to literal Israel, not to the Church at large. everlasting joy-- (Is 35:10).


<hi type="bold">8. judgment--</hi>justice, which requires that I should restore My people, and give them double in compensation for their sufferings.

<hi type="bold">robbery for burnt offering--</hi>rather, from a different Hebrew root, the spoil of iniquity [Horsley]. So in <reference osisRef="Job.5.6">Job 5:6</reference>. Hating, as I do, the rapine, combined with iniquity, perpetrated on My people by their enemies, I will vindicate Israel.

<hi type="bold">direct ... work in truth--</hi>rather, "I will give them the reward of their work" (compare <reference osisRef="Isa.40.10">Is 40:10</reference>, Margin; <reference osisRef="Isa.49.4">Is 49:4</reference>, Margin; <reference osisRef="Isa.62.11">Is 62:11</reference>, Margin) in faithfulness.

8. judgment-- justice, which requires that I should restore My people, and give them double in compensation for their sufferings. robbery for burnt offering-- rather, from a different Hebrew root, the spoil of iniquity [Horsley]. So in Job 5:6. Hating, as I do, the rapine, combined with iniquity, perpetrated on My people by their enemies, I will vindicate Israel. direct... work in truth-- rather, "I will give them the reward of their work" (compare Is 40:10, Margin; Is 49:4, Margin; Is 62:11, Margin) in faithfulness.


<hi type="bold">9. known--</hi>honorably; shall be illustrious (<reference osisRef="Ps.67.2">Psa 67:2</reference>).

<hi type="bold">people--</hi>rather, "peoples."

<hi type="bold">seed ... blessed--</hi>(<reference osisRef="Isa.65.23">Is 65:23</reference>).

9. known-- honorably; shall be illustrious (Psa 67:2). people-- rather, "peoples." seed... blessed-- (Is 65:23).


10. Zion (<reference osisRef="Isa.61.3">Is 61:3</reference>) gives thanks for God's returning favor (compare <reference osisRef="Luke.1.46">Lu 1:46</reference>, 47; <reference osisRef="Hab.3.18">Ha 3:18</reference>).

<hi type="bold">salvation ... righteousness--</hi>inseparably connected together. The "robe" is a loose mantle thrown over the other parts of the dress (<reference osisRef="Ps.132.9">Psa 132:9</reference>, <reference osisRef="Ps.132.16">16</reference>; <reference osisRef="Ps.149.4">149:4</reference>; <reference osisRef="Rev.21.2">Re 21:2</reference>; <reference osisRef="Rev.19.8">19:8</reference>).

<hi type="bold">decketh himself with ornaments--</hi>rather "maketh himself a priestly headdress," that is, a magnificent headdress, such as was worn by the high priest, namely, a miter and a plate, or crown of gold worn in front of it [Aquila, &c.]; appropriate to the "kingdom of priests," dedicated to the offering of spiritual sacrifices to God continually (<reference osisRef="Exod.19.6">Ex 19:6</reference>; <reference osisRef="Rev.5.10">Re 5:10</reference>; <reference osisRef="Rev.20.6">20:6</reference>).

<hi type="bold">jewels--</hi>rather, "ornaments" in general [Barnes].

10. Zion (Is 61:3) gives thanks for God's returning favor (compare Lu 1:46, 47; Ha 3:18). salvation... righteousness-- inseparably connected together. The "robe" is a loose mantle thrown over the other parts of the dress (Psa 132:9, 16; 149:4; Re 21:2; 19:8). decketh himself with ornaments-- rather "maketh himself a priestly headdress," that is, a magnificent headdress, such as was worn by the high priest, namely, a miter and a plate, or crown of gold worn in front of it [Aquila, &c.]; appropriate to the "kingdom of priests," dedicated to the offering of spiritual sacrifices to God continually (Ex 19:6; Re 5:10; 20:6). jewels-- rather, "ornaments" in general [Barnes].


11. (<reference osisRef="Isa.45.8">Is 45:8</reference>, <reference osisRef="Isa.55.10">55:10</reference>, <reference osisRef="Isa.55.11">11</reference>; <reference osisRef="Ps.72.3">Psa 72:3</reference>; <reference osisRef="Ps.85.11">85:11</reference>).

<hi type="bold">bud--</hi>the tender shoots.

<hi type="bold">praise--</hi>(<reference osisRef="Isa.60.18">Is 60:18</reference>; <reference osisRef="Isa.62.7">62:7</reference>). <chapter eID="Isa.61"/>

11. (Is 45:8, 55:10, 11; Psa 72:3; 85:11). bud-- the tender shoots. praise-- (Is 60:18; 62:7).


<title type="x-s2">CHAPTER 62</title> <title type="x-s3"><reference osisRef="Isa.62.1-Isa.62.12">Is 62:1-12</reference>. Intercessory Prayers for Zion's Restoration, Accompanying God's Promises of It, as the Appointed Means of Accomplishing It.</title>

<hi type="bold">1. I--</hi>the prophet, as representative of all the praying people of God who love and intercede for Zion (compare <reference osisRef="Isa.62.6">Is 62:6</reference>, <reference osisRef="Isa.62.7">7</reference>; <reference osisRef="Ps.102.13-Ps.102.17">Psa 102:13-17</reference>), or else Messiah (compare <reference osisRef="Isa.62.6">Is 62:6</reference>). So Messiah is represented as unfainting in His efforts for His people (<reference osisRef="Isa.42.4">Is 42:4</reference>; <reference osisRef="Isa.50.7">50:7</reference>).

<hi type="bold">righteousness thereof--</hi>not its own inherently, but imputed to it, for its restoration to God's favor: hence "salvation" answers to it in the parallelism. "Judah" is to be "saved" through "the Lord our (Judah's and the Church's) righteousness" (<reference osisRef="Jer.23.6">Jr 23:6</reference>).

<hi type="bold">as brightness--</hi>properly the bright shining of the rising sun (<reference osisRef="Isa.60.19">Is 60:19</reference>; <reference osisRef="Isa.4.5">4:5</reference>; <reference osisRef="2Sam.23.4">2Sa 23:4</reference>; <reference osisRef="Prov.4.18">Pr 4:18</reference>).

<hi type="bold">lamp--</hi>blazing torch.

CHAPTER 62 Is 62:1-12. Intercessory Prayers for Zion's Restoration, Accompanying God's Promises of It, as the Appointed Means of Accomplishing It. 1. I-- the prophet, as representative of all the praying people of God who love and intercede for Zion (compare Is 62:6, 7; Psa 102:13-17), or else Messiah (compare Is 62:6). So Messiah is represented as unfainting in His efforts for His people (Is 42:4; 50:7). righteousness thereof-- not its own inherently, but imputed to it, for its restoration to God's favor: hence "salvation" answers to it in the parallelism. "Judah" is to be "saved" through "the Lord our (Judah's and the Church's) righteousness" (Jr 23:6). as brightness-- properly the bright shining of the rising sun (Is 60:19; 4:5; 2Sa 23:4; Pr 4:18). lamp-- blazing torch.


2. (<reference osisRef="Isa.11.10">Is 11:10</reference>; <reference osisRef="Isa.42.1-Isa.42.6">42:1-6</reference>; 49:7, 22, 23; 60:3, 5, 16).

<hi type="bold">new name--</hi>expression of thy new and improved condition (<reference osisRef="Isa.62.4">Is 62:4</reference>), the more valuable and lasting as being conferred by Jehovah Himself (<reference osisRef="Isa.62.12">Is 62:12</reference>; <reference osisRef="Isa.65.15">Is 65:15</reference>; <reference osisRef="Rev.2.17">Re 2:17</reference>; <reference osisRef="2Cor.3.12">3:12</reference>).

2. (Is 11:10; 42:1-6; 49:7, 22, 23; 60:3, 5, 16). new name-- expression of thy new and improved condition (Is 62:4), the more valuable and lasting as being conferred by Jehovah Himself (Is 62:12; Is 65:15; Re 2:17; 3:12).


3. (<reference osisRef="Zech.9.16">Zec 9:16</reference>)

<hi type="bold">in ... hand of ... Lord--</hi>As a crown is worn on the head, not "in the hand," hand must here be figurative for "under the Lord's protection" (compare <reference osisRef="Deut.33.3">De 33:3</reference>). "All His saints are in thy hand." His people are in His hand at the same time that they are "a crown of glory" to Him (<reference osisRef="Rev.6.2">Re 6:2</reference>; <reference osisRef="Rev.19.12">19:12</reference>); reciprocally, He is "a crown of glory and a diadem of beauty" to them (<reference osisRef="Isa.28.5">Is 28:5</reference>; compare Mal 3:17).

3. (Zec 9:16) in... hand of... Lord-- As a crown is worn on the head, not "in the hand," hand must here be figurative for "under the Lord's protection" (compare De 33:3). "All His saints are in thy hand." His people are in His hand at the same time that they are "a crown of glory" to Him (Re 6:2; 19:12); reciprocally, He is "a crown of glory and a diadem of beauty" to them (Is 28:5; compare Mal 3:17).


<hi type="bold">4. be termed--</hi>be "forsaken," so as that that term could be applicable to thee.

<hi type="bold">Hephzi-bah--</hi>(<reference osisRef="2Kgs.21.1">2Ki 21:1</reference>), the name of Hezekiah's wife, a type of Jerusalem, as Hezekiah was of Messiah (<reference osisRef="Isa.32.1">Is 32:1</reference>): "my delight is in her."

<hi type="bold">Beulah--</hi>"Thou art married." See the same contrast of Zion's past and future state under the same figure (<reference osisRef="Isa.54.4-Isa.54.6">Is 54:4-6</reference>; <reference osisRef="Rev.21.2">Re 21:2</reference>, <reference osisRef="Rev.21.4">4</reference>).

<hi type="bold">land ... married--</hi>to Jehovah as its Lord and Husband: implying not only ownership, but protection on the part of the Owner [Horsley].

4. be termed-- be "forsaken," so as that that term could be applicable to thee. Hephzi-bah-- (2Ki 21:1), the name of Hezekiah's wife, a type of Jerusalem, as Hezekiah was of Messiah (Is 32:1): "my delight is in her." Beulah-- "Thou art married." See the same contrast of Zion's past and future state under the same figure (Is 54:4-6; Re 21:2, 4). land... married-- to Jehovah as its Lord and Husband: implying not only ownership, but protection on the part of the Owner [Horsley].


<hi type="bold">5. thy sons--</hi>rather, changing the points, which are of no authority in Hebrew, "thy builder" or "restorer," that is, God; for in the parallel clause, and in <reference osisRef="Isa.62.4">Is 62:4</reference>, God is implied as being "married" to her; whereas her "sons" could hardly be said to marry their mother; and in <reference osisRef="Isa.49.18">Is 49:18</reference>, they are said to be her bridal ornaments, not her husband. The plural form, builders, is used of God in reverence as "husbands" (see on <reference osisRef="Isa.54.5">Is 54:5</reference>).

<hi type="bold">over the bride--</hi>in the possession of the bride (<reference osisRef="Isa.65.19">Is 65:19</reference>; <reference osisRef="Jer.32.41">Jr 32:41</reference>; <reference osisRef="Zeph.3.17">Zep 3:17</reference>).

5. thy sons-- rather, changing the points, which are of no authority in Hebrew, "thy builder" or "restorer," that is, God; for in the parallel clause, and in Is 62:4, God is implied as being "married" to her; whereas her "sons" could hardly be said to marry their mother; and in Is 49:18, they are said to be her bridal ornaments, not her husband. The plural form, builders, is used of God in reverence as "husbands" (see on Is 54:5). over the bride-- in the possession of the bride (Is 65:19; Jr 32:41; Zep 3:17).


<hi type="bold">6. I--</hi>Isaiah speaking in the person of the Messiah.

<hi type="bold">watchmen upon ... walls--</hi>image from the watches set upon a city's wall to look out for the approach of a messenger with good tidings (<reference osisRef="Isa.52.7">Is 52:7</reference>, <reference osisRef="Isa.52.8">8</reference>); the good tidings of the return of the Jewish exiles from Babylon, prefiguring the return from the present dispersion (compare Is 21:6-11; 56:<reference osisRef="Isa.11.10">10</reference>; <reference osisRef="Ezek.3.17">Eze 3:17</reference>; <reference osisRef="Ezek.33.7">33:7</reference>). The watches in the East are announced by a loud cry to mark the vigilance of the watchmen.

<hi type="bold">ye that ... mention ... Lord--</hi>Hebrew, "ye that are the Lord's remembrancers"; God's servants who by their prayers "put God in remembrance" of His promises (<reference osisRef="Isa.43.26">Is 43:26</reference>); we are required to remind God, as if God could, which He cannot, forget His promises (<reference osisRef="Ps.119.49">Psa 119:49</reference>; <reference osisRef="Jer.14.21">Jr 14:21</reference>).

6. I-- Isaiah speaking in the person of the Messiah. watchmen upon... walls-- image from the watches set upon a city's wall to look out for the approach of a messenger with good tidings (Is 52:7, 8); the good tidings of the return of the Jewish exiles from Babylon, prefiguring the return from the present dispersion (compare Is 21:6-11; 56:10; Eze 3:17; 33:7). The watches in the East are announced by a loud cry to mark the vigilance of the watchmen. ye that... mention... Lord-- Hebrew, "ye that are the Lord's remembrancers"; God's servants who by their prayers "put God in remembrance" of His promises (Is 43:26); we are required to remind God, as if God could, which He cannot, forget His promises (Psa 119:49; Jr 14:21).


<hi type="bold">7. no rest--</hi>Hebrew, "silence"; keep not silence yourselves, nor let Him rest in silence. Compare as to Messiah Himself, "I will not hold ... peace ... not rest" (<reference osisRef="Isa.62.1">Is 62:1</reference>); Messiah's watchmen (<reference osisRef="Isa.62.6">Is 62:6</reference>, <reference osisRef="Isa.62.7">7</reference>) imitate Him (<reference osisRef="Isa.62.1">Is 62:1</reference>) in intercessory "prayer without ceasing" for Jerusalem (<reference osisRef="Ps.122.6">Psa 122:6</reference>; <reference osisRef="Ps.51.18">51:18</reference>); also for the spiritual Jerusalem, the Church (<reference osisRef="Luke.18.1">Lu 18:1</reference>, <reference osisRef="Luke.18.7">7</reference>; <reference osisRef="Rom.1.9">Ro 1:9</reference>).

<hi type="bold">a praise--</hi>(See on <reference osisRef="Isa.61.11">Is 61:11</reference>; <reference osisRef="Zeph.3.20">Zep 3:20</reference>).

7. no rest-- Hebrew, "silence"; keep not silence yourselves, nor let Him rest in silence. Compare as to Messiah Himself, "I will not hold... peace... not rest" (Is 62:1); Messiah's watchmen (Is 62:6, 7) imitate Him (Is 62:1) in intercessory "prayer without ceasing" for Jerusalem (Psa 122:6; 51:18); also for the spiritual Jerusalem, the Church (Lu 18:1, 7; Ro 1:9). a praise-- (See on Is 61:11; Zep 3:20).


<hi type="bold">8. sworn by ... right hand--</hi>His mighty instrument of accomplishing His will (compare <reference osisRef="Isa.45.23">Is 45:23</reference>; <reference osisRef="Heb.6.13">He 6:13</reference>).

<hi type="bold">sons of ... stranger--</hi>Foreigners shall no more rob thee of the fruit of thy labors (compare <reference osisRef="Isa.65.21">Is 65:21</reference>, <reference osisRef="Isa.65.22">22</reference>).

8. sworn by... right hand-- His mighty instrument of accomplishing His will (compare Is 45:23; He 6:13). sons of... stranger-- Foreigners shall no more rob thee of the fruit of thy labors (compare Is 65:21, 22).


<hi type="bold">9. eat ... and praise--</hi>not consume it on their own lusts, and without thanksgiving.

<hi type="bold">drink it in ... courts--</hi>They who have gathered the vintage shall drink it at the feasts held in the courts surrounding the temple (<reference osisRef="Deut.12.17">De 12:17</reference>, <reference osisRef="Deut.12.18">18</reference>; <reference osisRef="Deut.14.23">14:23</reference>, &c.).

9. eat... and praise-- not consume it on their own lusts, and without thanksgiving. drink it in... courts-- They who have gathered the vintage shall drink it at the feasts held in the courts surrounding the temple (De 12:17, 18; 14:23, &c.).


10. What Isaiah in the person of Messiah had engaged in (<reference osisRef="Isa.62.1">Is 62:1</reference>) unrestingly to seek, and what the watchmen were unrestingly to pray for (<reference osisRef="Isa.62.7">Is 62:7</reference>), and what Jehovah solemnly promised (<reference osisRef="Isa.62.8">Is 62:8</reference>, <reference osisRef="Isa.62.9">9</reference>), is now to be fulfilled; the Gentile nations are commanded to "go through the gates" (either of their own cities [Rosenmuller] or of Jerusalem [Maurer]), in order to remove all obstacles out of "the way of the people (Israel)" (see on <reference osisRef="Isa.7.14">Is 7:14</reference>; <reference osisRef="Isa.40.3">Is 40:3</reference>; <reference osisRef="Isa.52.10-Isa.52.12">52:10-12</reference>).

<hi type="bold">standard--</hi>for the dispersed Jews to rally round, with a view to their return (<reference osisRef="Isa.49.22">Is 49:22</reference>; <reference osisRef="Isa.11.12">11:12</reference>).

10. What Isaiah in the person of Messiah had engaged in (Is 62:1) unrestingly to seek, and what the watchmen were unrestingly to pray for (Is 62:7), and what Jehovah solemnly promised (Is 62:8, 9), is now to be fulfilled; the Gentile nations are commanded to "go through the gates" (either of their own cities [Rosenmuller] or of Jerusalem [Maurer]), in order to remove all obstacles out of "the way of the people (Israel)" (see on Is 7:14; Is 40:3; 52:10-12). standard-- for the dispersed Jews to rally round, with a view to their return (Is 49:22; 11:12).


<hi type="bold">11. salvation--</hi>embodied in the Saviour (see <reference osisRef="Zech.9.9">Zec 9:9</reference>).

<hi type="bold">his work--</hi>rather, recompense (<reference osisRef="Isa.40.10">Is 40:10</reference>).

11. salvation-- embodied in the Saviour (see Zec 9:9). his work-- rather, recompense (Is 40:10).


<hi type="bold">12. Sought out--</hi>Sought after and highly prized by Jehovah; answering to "not forsaken" in the parallel clause; no longer abandoned, but loved; image from a wife (<reference osisRef="Isa.62.4">Is 62:4</reference>; <reference osisRef="Jer.30.14">Jr 30:14</reference>). <chapter eID="Isa.62"/>

12. Sought out-- Sought after and highly prized by Jehovah; answering to "not forsaken" in the parallel clause; no longer abandoned, but loved; image from a wife (Is 62:4; Jr 30:14).


<title type="x-s2">CHAPTER 63</title> <title type="x-s3"><reference osisRef="Isa.63.1-Isa.63.19">Is 63:1-19</reference>. Messiah Coming as the Avenger, in Answer to His People's Prayers.</title>
 Messiah, approaching Jerusalem after having avenged His people on His and their enemies, is represented under imagery taken from the destruction of "Edom," the type of the last and most bitter foes of God and His people (see <reference osisRef="Isa.34.5">Is 34:5</reference>, &c.).

<hi type="bold">1. Who--</hi>the question of the prophet in prophetic vision.

<hi type="bold">dyed--</hi>scarlet with blood (<reference osisRef="Isa.63.2">Is 63:2</reference>, <reference osisRef="Isa.63.3">3</reference>; <reference osisRef="Rev.19.13">Re 19:13</reference>).

<hi type="bold">Bozrah--</hi>(See on <reference osisRef="Isa.34.6">Is 34:6</reference>).

<hi type="bold">travelling--</hi>rather, stately; literally, "throwing back the head" [Gesenius].

<hi type="bold">speak in righteousness--</hi>answer of Messiah. I, who have in faithfulness given a promise of deliverance, am now about to fulfil it. Rather, speak of righteousness (<reference osisRef="Isa.45.19">Is 45:19</reference>; <reference osisRef="Isa.46.13">46:13</reference>); salvation being meant as the result of His "righteousness" [Maurer].

<hi type="bold">save--</hi>The same Messiah that destroys the unbeliever saves the believer.

CHAPTER 63 Is 63:1-19. Messiah Coming as the Avenger, in Answer to His People's Prayers. Messiah, approaching Jerusalem after having avenged His people on His and their enemies, is represented under imagery taken from the destruction of "Edom," the type of the last and most bitter foes of God and His people (see Is 34:5, &c.). 1. Who-- the question of the prophet in prophetic vision. dyed-- scarlet with blood (Is 63:2, 3; Re 19:13). Bozrah-- (See on Is 34:6). travelling-- rather, stately; literally, "throwing back the head" [Gesenius]. speak in righteousness-- answer of Messiah. I, who have in faithfulness given a promise of deliverance, am now about to fulfil it. Rather, speak of righteousness (Is 45:19; 46:13); salvation being meant as the result of His "righteousness" [Maurer]. save-- The same Messiah that destroys the unbeliever saves the believer.


2. The prophet asks why His garments are "dyed" and "red."

<hi type="bold">winefat--</hi>rather, the "wine-press," wherein the grapes were trodden with the feet; the juice would stain the garment of him who trod them (<reference osisRef="Rev.14.19">Re 14:19</reference>, <reference osisRef="Rev.14.20">20</reference>; <reference osisRef="Rev.19.15">19:15</reference>). The image was appropriate, as the country round Bozrah abounded in grapes. This final blow inflicted by Messiah and His armies (<reference osisRef="Rev.19.13-Rev.19.15">Re 19:13-15</reference>) shall decide His claim to the kingdoms usurped by Satan, and by the "beast," to whom Satan delegates his power. It will be a day of judgment to the hostile Gentiles, as His first coming was a day of judgment to the unbelieving Jews.

2. The prophet asks why His garments are "dyed" and "red." winefat-- rather, the "wine-press," wherein the grapes were trodden with the feet; the juice would stain the garment of him who trod them (Re 14:19, 20; 19:15). The image was appropriate, as the country round Bozrah abounded in grapes. This final blow inflicted by Messiah and His armies (Re 19:13-15) shall decide His claim to the kingdoms usurped by Satan, and by the "beast," to whom Satan delegates his power. It will be a day of judgment to the hostile Gentiles, as His first coming was a day of judgment to the unbelieving Jews.


3. Reply of Messiah. For the image, see <reference osisRef="Lam.1.15">La 1:15</reference>. He "treads the wine-press" here not as a sufferer, but as an inflicter of vengeance.

<hi type="bold">will tread ... shall be ... will stain--</hi>rather preterites, "I trod ... trampled ... was sprinkled ... I stained."

<hi type="bold">blood--</hi>literally, "spirited juice" of the grape, pressed out by treading [Gesenius].

3. Reply of Messiah. For the image, see La 1:15. He "treads the wine-press" here not as a sufferer, but as an inflicter of vengeance. will tread... shall be... will stain-- rather preterites, "I trod... trampled... was sprinkled... I stained." blood-- literally, "spirited juice" of the grape, pressed out by treading [Gesenius].


<hi type="bold">4. is--</hi>rather, "was." This assigns the reason why He has thus destroyed the foe (<reference osisRef="Zeph.3.8">Zep 3:8</reference>).

<hi type="bold">my redeemed--</hi>My people to be redeemed.

<hi type="bold">day ... year--</hi>here, as in <reference osisRef="Isa.34.8">Is 34:8</reference>; <reference osisRef="Isa.61.2">61:2</reference>, the time of "vengeance" is described as a "day"; that of grace and of "recompense" to the "redeemed," as a "year."

4. is-- rather, "was." This assigns the reason why He has thus destroyed the foe (Zep 3:8). my redeemed-- My people to be redeemed. day... year-- here, as in Is 34:8; 61:2, the time of "vengeance" is described as a "day"; that of grace and of "recompense" to the "redeemed," as a "year."


5. The same words as in <reference osisRef="Isa.59.16">Is 59:16</reference>, except that there it is His "righteousness," here it is His "fury," which is said to have upheld Him.

5. The same words as in Is 59:16, except that there it is His "righteousness," here it is His "fury," which is said to have upheld Him.


6. Rather, preterites, "I trod down ... made them drunk." The same image occurs <reference osisRef="Isa.51.17">Is 51:17</reference>, <reference osisRef="Isa.51.21-Isa.51.23">21-23</reference>; <reference osisRef="Ps.75.8">Psa 75:8</reference>; <reference osisRef="Jer.25.26">Jr 25:26</reference>, <reference osisRef="Jer.25.27">27</reference>.

<hi type="bold">will bring down ... strength to ... earth--</hi>rather, "I spilled their life-blood (the same Hebrew words as in <reference osisRef="Isa.63.3">Is 63:3</reference>) on the earth" [Lowth and Septuagint].

6. Rather, preterites, "I trod down... made them drunk." The same image occurs Is 51:17, 21-23; Psa 75:8; Jr 25:26, 27. will bring down... strength to... earth-- rather, "I spilled their life-blood (the same Hebrew words as in Is 63:3) on the earth" [Lowth and Septuagint].


7. Israel's penitential confession and prayer for restoration (<reference osisRef="Ps.102.17">Psa 102:17</reference>, <reference osisRef="Ps.102.20">20</reference>), extending from <reference osisRef="Isa.63.7">Is 63:7</reference> to 64:12.

<hi type="bold">loving-kindnesses ... praises ... mercies ... loving-kindnesses--</hi>The plurals and the repetitions imply that language is inadequate to express the full extent of God's goodness.

<hi type="bold">us--</hi>the dispersed Jews at the time just preceding their final restoration.

<hi type="bold">house of Israel--</hi>of all ages; God was good not merely to the Jews now dispersed, but to Israel in every age of its history.

7. Israel's penitential confession and prayer for restoration (Psa 102:17, 20), extending from Is 63:7 to 64:12. loving-kindnesses... praises... mercies... loving-kindnesses-- The plurals and the repetitions imply that language is inadequate to express the full extent of God's goodness. us-- the dispersed Jews at the time just preceding their final restoration. house of Israel-- of all ages; God was good not merely to the Jews now dispersed, but to Israel in every age of its history.


<hi type="bold">8. he--</hi>Jehovah "said," that is, thought, in choosing them as His covenant-people; so "said" (<reference osisRef="Ps.95.10">Psa 95:10</reference>). Not that God was ignorant that the Jews would not keep faith with Him; but God is here said, according to human modes of thought to say within Himself what He might naturally have expected, as the result of His goodness to the Jews; thus the enormity of their unnatural perversity is the more vividly set forth.

<hi type="bold">lie--</hi>prove false to Me (compare <reference osisRef="Ps.44.17">Psa 44:17</reference>).

<hi type="bold">so--</hi>in virtue of His having chosen them, He became their Saviour. So the "therefore" (<reference osisRef="Jer.31.33">Jr 31:33</reference>). His eternal choice is the ground of His actually saving men (<reference osisRef="Eph.1.3">Ep 1:3</reference>, <reference osisRef="1Cor.1.4">4</reference>).

8. he-- Jehovah "said," that is, thought, in choosing them as His covenant-people; so "said" (Psa 95:10). Not that God was ignorant that the Jews would not keep faith with Him; but God is here said, according to human modes of thought to say within Himself what He might naturally have expected, as the result of His goodness to the Jews; thus the enormity of their unnatural perversity is the more vividly set forth. lie-- prove false to Me (compare Psa 44:17). so-- in virtue of His having chosen them, He became their Saviour. So the "therefore" (Jr 31:33). His eternal choice is the ground of His actually saving men (Ep 1:3, 4).


<hi type="bold">9. he was afflicted--</hi>English Version reads the Hebrew as the Keri (Margin), does, "There was affliction to Him." But the Chetib (text) reads, "There was no affliction" (the change in Hebrew being only of one letter); that is, "In all their affliction there was no (utterly overwhelming) affliction" [Gesenius]; or, for "Hardly had an affliction befallen them, when the angel of His presence saved them" [Maurer]; or, as best suits the parallelism, "In all their straits there was no straitness in His goodness to them" [Houbigant], (<reference osisRef="Judg.10.16">Jud 10:16</reference>; <reference osisRef="Mic.2.7">Mi 2:7</reference>; <reference osisRef="2Cor.6.12">2Co 6:12</reference>).

<hi type="bold">angel of his presence--</hi>literally, "of His face," that is, who stands before Him continually; Messiah (<reference osisRef="Exod.14.19">Ex 14:19</reference>; <reference osisRef="Exod.23.20">23:20</reference>, <reference osisRef="Exod.23.21">21</reference>; <reference osisRef="Prov.8.30">Pr 8:30</reference>), language applicable to no creature (<reference osisRef="Exod.32.34">Ex 32:34</reference>; <reference osisRef="Exod.33.2">33:2</reference>, <reference osisRef="Exod.33.14">14</reference>; <reference osisRef="Num.20.16">Nu 20:16</reference>; Mal 3:1).

<hi type="bold">bare them--</hi>(<reference osisRef="Isa.46.3">Is 46:3</reference>, <reference osisRef="Isa.46.4">4</reference>; <reference osisRef="Isa.40.11">40:11</reference>; <reference osisRef="Exod.19.4">Ex 19:4</reference>; <reference osisRef="Deut.32.11">De 32:11</reference>, <reference osisRef="Deut.32.12">12</reference>).

9. he was afflicted-- English Version reads the Hebrew as the Keri (Margin), does, "There was affliction to Him." But the Chetib (text) reads, "There was no affliction" (the change in Hebrew being only of one letter); that is, "In all their affliction there was no (utterly overwhelming) affliction" [Gesenius]; or, for "Hardly had an affliction befallen them, when the angel of His presence saved them" [Maurer]; or, as best suits the parallelism, "In all their straits there was no straitness in His goodness to them" [Houbigant], (Jud 10:16; Mi 2:7; 2Co 6:12). angel of his presence-- literally, "of His face," that is, who stands before Him continually; Messiah (Ex 14:19; 23:20, 21; Pr 8:30), language applicable to no creature (Ex 32:34; 33:2, 14; Nu 20:16; Mal 3:1). bare them-- (Is 46:3, 4; 40:11; Ex 19:4; De 32:11, 12).


<hi type="bold">10. vexed--</hi>grieved (<reference osisRef="Ps.78.40">Psa 78:40</reference>; <reference osisRef="Ps.95.10">95:10</reference>; <reference osisRef="Acts.7.51">Ac 7:51</reference>; <reference osisRef="Eph.4.30">Ep 4:30</reference>; <reference osisRef="Heb.3.10">He 3:10</reference>, <reference osisRef="Heb.3.17">17</reference>).

<hi type="bold">he fought--</hi>rather, "He it was that fought," namely, the angel of His presence [Horsley], (<reference osisRef="Lam.2.5">La 2:5</reference>).

10. vexed-- grieved (Psa 78:40; 95:10; Ac 7:51; Ep 4:30; He 3:10, 17). he fought-- rather, "He it was that fought," namely, the angel of His presence [Horsley], (La 2:5).


<hi type="bold">11. remembered--</hi>Notwithstanding their perversity, He forgot not His covenant of old; therefore He did not wholly forsake them (Le 26:40-42, 44, 45; <reference osisRef="Ps.106.45">Psa 106:45</reference>, <reference osisRef="Ps.106.46">46</reference>); the Jews make this their plea with God, that He should not now forsake them.

<hi type="bold">saying--</hi>God is represented, in human language, mentally speaking of Himself and His former acts of love to Israel, as His ground for pitying them notwithstanding their rebellion.

<hi type="bold">sea--</hi>Red Sea.

<hi type="bold">shepherd--</hi>Moses; or if the Hebrew be read plural, "shepherds," Moses, Aaron, and the other leaders (so <reference osisRef="Ps.77.20">Psa 77:20</reference>).

<hi type="bold">put ... Spirit ... within him--</hi>Hebrew, "in the inward parts of him," that is, Moses; or it refers to the flock, "in the midst of his people" (<reference osisRef="Num.11.17">Nu 11:17</reference>, <reference osisRef="Num.11.25">25</reference>; <reference osisRef="Neh.9.20">Ne 9:20</reference>; <reference osisRef="Hag.2.5">Hag 2:5</reference>).

11. remembered-- Notwithstanding their perversity, He forgot not His covenant of old; therefore He did not wholly forsake them (Le 26:40-42, 44, 45; Psa 106:45, 46); the Jews make this their plea with God, that He should not now forsake them. saying-- God is represented, in human language, mentally speaking of Himself and His former acts of love to Israel, as His ground for pitying them notwithstanding their rebellion. sea-- Red Sea. shepherd-- Moses; or if the Hebrew be read plural, "shepherds," Moses, Aaron, and the other leaders (so Psa 77:20). put... Spirit... within him-- Hebrew, "in the inward parts of him," that is, Moses; or it refers to the flock, "in the midst of his people" (Nu 11:17, 25; Ne 9:20; Hag 2:5).


12. The right hand of Moses was but the instrument; the arm of God was the real mover (<reference osisRef="Exod.15.6">Ex 15:6</reference>; <reference osisRef="Exod.14.21">14:21</reference>).

<hi type="bold">dividing the water--</hi>(<reference osisRef="Neh.9.11">Ne 9:11</reference>; <reference osisRef="Ps.78.13">Psa 78:13</reference>).

12. The right hand of Moses was but the instrument; the arm of God was the real mover (Ex 15:6; 14:21). dividing the water-- (Ne 9:11; Psa 78:13).


<hi type="bold">13. deep--</hi>literally, "the tossing and roaring sea."

<hi type="bold">wilderness--</hi>rather, the "open plain" [Horsley], wherein there is no obstacle to cause a horse in its course the danger of stumbling.

13. deep-- literally, "the tossing and roaring sea." wilderness-- rather, the "open plain" [Horsley], wherein there is no obstacle to cause a horse in its course the danger of stumbling.


<hi type="bold">14. As a beast ... rest--</hi>image from a herd led "down" from the hills to a fertile and well-watered "valley" (<reference osisRef="Ps.23.2">Psa 23:2</reference>); so God's Spirit "caused Israel to rest" in the promised land after their weary wanderings.

<hi type="bold">to make ... name--</hi>(So <reference osisRef="Isa.63.12">Is 63:12</reference>; <reference osisRef="2Sam.7.23">2Sa 7:23</reference>).

14. As a beast... rest-- image from a herd led "down" from the hills to a fertile and well-watered "valley" (Psa 23:2); so God's Spirit "caused Israel to rest" in the promised land after their weary wanderings. to make... name-- (So Is 63:12; 2Sa 7:23).


15. Here begins a fervent appeal to God to pity Israel now on the ground of His former benefits.

<hi type="bold">habitation of ... holiness--</hi>(<reference osisRef="Isa.57.15">Is 57:15</reference>; <reference osisRef="Deut.26.15">De 26:15</reference>; <reference osisRef="2Chr.30.27">2Ch 30:27</reference>; <reference osisRef="Ps.33.14">Psa 33:14</reference>; <reference osisRef="Ps.80.14">80:14</reference>).

<hi type="bold">zeal ... strength--</hi>evinced formerly for Thy people.

<hi type="bold">sounding of ... bowels--</hi>Thine emotions of compassion (<reference osisRef="Isa.16.11">Is 16:11</reference>; <reference osisRef="Jer.31.20">Jr 31:20</reference>; <reference osisRef="Jer.48.36">48:36</reference>; <reference osisRef="Hos.11.8">Ho 11:8</reference>).

15. Here begins a fervent appeal to God to pity Israel now on the ground of His former benefits. habitation of... holiness-- (Is 57:15; De 26:15; 2Ch 30:27; Psa 33:14; 80:14). zeal... strength-- evinced formerly for Thy people. sounding of... bowels-- Thine emotions of compassion (Is 16:11; Jr 31:20; 48:36; Ho 11:8).


<hi type="bold">16. thou ... father--</hi>of Israel, by right not merely of creation, but also of electing adoption (<reference osisRef="Isa.64.8">Is 64:8</reference>; <reference osisRef="Deut.32.6">De 32:6</reference>; <reference osisRef="1Chr.29.10">1Ch 29:10</reference>).

<hi type="bold">though Abraham ... Israel--</hi>It had been the besetting temptation of the Jews to rest on the mere privilege of their descent from faithful Abraham and Jacob (<reference osisRef="Matt.3.9">Mt 3:9</reference>; <reference osisRef="John.8.39">Joh 8:39</reference>; <reference osisRef="John.4.12">4:12</reference>); now at last they renounce this, to trust in God alone as their Father, notwithstanding all appearances to the contrary. Even though Abraham, our earthly father, on whom we have prided ourselves, disown us, Thou wilt not (<reference osisRef="Isa.49.15">Is 49:15</reference>; <reference osisRef="Ps.27.10">Psa 27:10</reference>). Isaac is not mentioned, because not all his posterity was admitted to the covenant, whereas all Jacob's was; Abraham is specified because he was the first father of the Jewish race.

<hi type="bold">everlasting--</hi>an argument why He should help them, namely, because of His everlasting immutability.

16. thou... father-- of Israel, by right not merely of creation, but also of electing adoption (Is 64:8; De 32:6; 1Ch 29:10). though Abraham... Israel-- It had been the besetting temptation of the Jews to rest on the mere privilege of their descent from faithful Abraham and Jacob (Mt 3:9; Joh 8:39; 4:12); now at last they renounce this, to trust in God alone as their Father, notwithstanding all appearances to the contrary. Even though Abraham, our earthly father, on whom we have prided ourselves, disown us, Thou wilt not (Is 49:15; Psa 27:10). Isaac is not mentioned, because not all his posterity was admitted to the covenant, whereas all Jacob's was; Abraham is specified because he was the first father of the Jewish race. everlasting-- an argument why He should help them, namely, because of His everlasting immutability.


<hi type="bold">17. made us to err--</hi>that is, "suffer" us to err and to be hardened in our heart. They do not mean to deny their own blameworthiness, but confess that through their own fault God gave them over to a reprobate mind (<reference osisRef="Isa.6.9">Is 6:9</reference>, <reference osisRef="Isa.6.10">10</reference>; <reference osisRef="Ps.119.10">Psa 119:10</reference>; <reference osisRef="Rom.1.28">Ro 1:28</reference>).

<hi type="bold">Return--</hi>(<reference osisRef="Num.10.36">Nu 10:36</reference>; <reference osisRef="Ps.90.13">Psa 90:13</reference>).

17. made us to err-- that is, "suffer" us to err and to be hardened in our heart. They do not mean to deny their own blameworthiness, but confess that through their own fault God gave them over to a reprobate mind (Is 6:9, 10; Psa 119:10; Ro 1:28). Return-- (Nu 10:36; Psa 90:13).


<hi type="bold">18. people of ... holiness--</hi>Israel dedicated as holy unto God (<reference osisRef="Isa.62.12">Is 62:12</reference>; <reference osisRef="Deut.7.6">De 7:6</reference>).

<hi type="bold">possessed--</hi>namely, the Holy Land, or Thy "sanctuary," taken from the following clause, which is parallel to this (compare <reference osisRef="Isa.64.10">Is 64:10</reference>, <reference osisRef="Isa.64.11">11</reference>; <reference osisRef="Ps.74.6-Ps.74.8">Psa 74:6-8</reference>).

<hi type="bold">thy--</hi>an argument why God should help them; their cause is His cause.

18. people of... holiness-- Israel dedicated as holy unto God (Is 62:12; De 7:6). possessed-- namely, the Holy Land, or Thy "sanctuary," taken from the following clause, which is parallel to this (compare Is 64:10, 11; Psa 74:6-8). thy-- an argument why God should help them; their cause is His cause.


<hi type="bold">19. thine ... never--</hi>rather, "We are Thine from of old; Thou barest not rule over them" [Barnes]. Lowth translates, "We for long have been as those over whom Thou hast not ruled, who are not called by Thy name"; "for long" thus stands in contrast to "but a little while" (<reference osisRef="Isa.63.18">Is 63:18</reference>). But the analogy of <reference osisRef="Isa.63.18">Is 63:18</reference> makes it likely that the first clause in this verse refers to the Jews, and the second to their foes, as English Version and Barnes translate it. The Jews' foes are aliens who have unjustly intruded into the Lord's heritage. <chapter eID="Isa.63"/>

19. thine... never-- rather, "We are Thine from of old; Thou barest not rule over them" [Barnes]. Lowth translates, "We for long have been as those over whom Thou hast not ruled, who are not called by Thy name"; "for long" thus stands in contrast to "but a little while" (Is 63:18). But the analogy of Is 63:18 makes it likely that the first clause in this verse refers to the Jews, and the second to their foes, as English Version and Barnes translate it. The Jews' foes are aliens who have unjustly intruded into the Lord's heritage.


<title type="x-s2">CHAPTER 64</title> <title type="x-s3"><reference osisRef="Isa.64.1-Isa.64.12">Is 64:1-12</reference>. Transition from Complaint to Prayer.</title>

<hi type="bold">1. rend ... heavens--</hi>bursting forth to execute vengeance, suddenly descending on Thy people's foe (<reference osisRef="Ps.18.9">Psa 18:9</reference>; <reference osisRef="Ps.144.5">144:5</reference>; <reference osisRef="Hab.3.5">Ha 3:5</reference>, <reference osisRef="Hab.3.6">6</reference>).

<hi type="bold">flow down--</hi>(<reference osisRef="Judg.5.5">Jud 5:5</reference>; <reference osisRef="Mic.1.4">Mi 1:4</reference>).

CHAPTER 64 Is 64:1-12. Transition from Complaint to Prayer. 1. rend... heavens-- bursting forth to execute vengeance, suddenly descending on Thy people's foe (Psa 18:9; 144:5; Ha 3:5, 6). flow down-- (Jud 5:5; Mi 1:4).


2. Oh, that Thy wrath would consume Thy foes as the fire. Rather, "as the fire burneth the dry brushwood" [Gesenius].


<hi type="bold">3. When--</hi>Supply from <reference osisRef="Isa.64.2">Is 64:2</reference>, "As when."

<hi type="bold">terrible things--</hi>(<reference osisRef="Ps.65.5">Psa 65:5</reference>).

<hi type="bold">we looked not for--</hi>far exceeding the expectation of any of our nation; unparalleled before (<reference osisRef="Exod.34.10">Ex 34:10</reference>; <reference osisRef="Ps.68.8">Psa 68:8</reference>).

<hi type="bold">camest down--</hi>on Mount Sinai.

<hi type="bold">mountains flowed--</hi>Repeated from <reference osisRef="Isa.64.1">Is 64:1</reference>; they pray God to do the very same things for Israel now as in former ages. Gesenius, instead of "flowed" here, and "flow" in <reference osisRef="Isa.64.1">Is 64:1</reference>, translates from a different Hebrew root, "quake ... quaked"; but "fire" melts and causes to flow, rather than to quake (<reference osisRef="Isa.64.2">Is 64:2</reference>).

3. When-- Supply from Is 64:2, "As when." terrible things-- (Psa 65:5). we looked not for-- far exceeding the expectation of any of our nation; unparalleled before (Ex 34:10; Psa 68:8). camest down-- on Mount Sinai. mountains flowed-- Repeated from Is 64:1; they pray God to do the very same things for Israel now as in former ages. Gesenius, instead of "flowed" here, and "flow" in Is 64:1, translates from a different Hebrew root, "quake... quaked"; but "fire" melts and causes to flow, rather than to quake (Is 64:2).


<hi type="bold">4. perceived by the ear--</hi>Paul (<reference osisRef="1Cor.2.9">1Co 2:9</reference>) has for this, "nor have entered into the heart of man"; the virtual sense, sanctioned by his inspired authority; men might hear with the outward ear, but they could only by the Spirit "perceive" with the "heart" the spiritual significancy of God's acts, both those in relation to Israel, primarily referred to here, and those relating to the Gospel secondarily, which Paul refers to.

<hi type="bold">O God ... what he ... prepared--</hi>rather, "nor hath eye seen a god beside thee who doeth such things." They refer to God's past marvellous acts in behalf of Israel as a plea for His now interposing for His people; but the Spirit, as Paul by inspiration shows, contemplated further God's revelation in the Gospel, which abounds in marvellous paradoxes never before heard of by carnal ear, not to be understood by mere human sagacity, and when foretold by the prophets not fully perceived or credited; and even after the manifestation of Christ not to be understood save through the inward teaching of the Holy Ghost. These are partly past and present, and partly future; therefore Paul substitutes "prepared" for "doeth," though his context shows he includes all three. For "waiteth" he has "love Him"; godly waiting on Him must flow from love, and not mere fear.

4. perceived by the ear-- Paul (1Co 2:9) has for this, "nor have entered into the heart of man"; the virtual sense, sanctioned by his inspired authority; men might hear with the outward ear, but they could only by the Spirit "perceive" with the "heart" the spiritual significancy of God's acts, both those in relation to Israel, primarily referred to here, and those relating to the Gospel secondarily, which Paul refers to. O God... what he... prepared-- rather, "nor hath eye seen a god beside thee who doeth such things." They refer to God's past marvellous acts in behalf of Israel as a plea for His now interposing for His people; but the Spirit, as Paul by inspiration shows, contemplated further God's revelation in the Gospel, which abounds in marvellous paradoxes never before heard of by carnal ear, not to be understood by mere human sagacity, and when foretold by the prophets not fully perceived or credited; and even after the manifestation of Christ not to be understood save through the inward teaching of the Holy Ghost. These are partly past and present, and partly future; therefore Paul substitutes "prepared" for "doeth," though his context shows he includes all three. For "waiteth" he has "love Him"; godly waiting on Him must flow from love, and not mere fear.


<hi type="bold">5. meetest--</hi>that is, Thou makest peace, or enterest into covenant with him (see on <reference osisRef="Isa.47.3">Is 47:3</reference>).

<hi type="bold">rejoiceth and worketh--</hi>that is, who with joyful willingness worketh [Gesenius] (<reference osisRef="Acts.10.35">Ac 10:35</reference>; <reference osisRef="John.7.17">Joh 7:17</reference>).

<hi type="bold">those--</hi>Thou meetest "those," in apposition to "him" who represents a class whose characteristics "those that," &c., more fully describes.

<hi type="bold">remember thee in thy ways--</hi>(<reference osisRef="Isa.26.8">Is 26:8</reference>).

<hi type="bold">sinned--</hi>literally, "tripped," carrying on the figure in "ways."

<hi type="bold">in those is continuance--</hi>a plea to deprecate the continuance of God's wrath; it is not in Thy wrath that there is continuance (<reference osisRef="Isa.54.7">Is 54:7</reference>, <reference osisRef="Isa.54.8">8</reference>; <reference osisRef="Ps.30.5">Psa 30:5</reference>; <reference osisRef="Ps.103.9">103:9</reference>), but in Thy ways ("those"), namely, of covenant mercy to Thy people (<reference osisRef="Mic.7.18-Mic.7.20">Mi 7:18-20</reference>; Mal 3:6); on the strength of the everlasting continuance of His covenant they infer by faith, "we shall be saved." God "remembered" for them His covenant (<reference osisRef="Ps.106.45">Psa 106:45</reference>), though they often "remembered not" Him (<reference osisRef="Ps.78.42">Psa 78:42</reference>). Castellio translates, "we have sinned for long in them ('thy ways'), and could we then be saved?" But they hardly would use such a plea when their very object was to be saved.

5. meetest-- that is, Thou makest peace, or enterest into covenant with him (see on Is 47:3). rejoiceth and worketh-- that is, who with joyful willingness worketh [Gesenius] (Ac 10:35; Joh 7:17). those-- Thou meetest "those," in apposition to "him" who represents a class whose characteristics "those that," &c., more fully describes. remember thee in thy ways-- (Is 26:8). sinned-- literally, "tripped," carrying on the figure in "ways." in those is continuance-- a plea to deprecate the continuance of God's wrath; it is not in Thy wrath that there is continuance (Is 54:7, 8; Psa 30:5; 103:9), but in Thy ways ("those"), namely, of covenant mercy to Thy people (Mi 7:18-20; Mal 3:6); on the strength of the everlasting continuance of His covenant they infer by faith, "we shall be saved." God "remembered" for them His covenant (Psa 106:45), though they often "remembered not" Him (Psa 78:42). Castellio translates, "we have sinned for long in them ('thy ways'), and could we then be saved?" But they hardly would use such a plea when their very object was to be saved.


<hi type="bold">6. unclean thing--</hi>legally unclean, as a leper. True of Israel, everywhere now cut off by unbelief and by God's judgments from the congregation of the saints.

<hi type="bold">righteousness--</hi>plural, "uncleanness" extended to every particular act of theirs, even to their prayers and praises. True of the best doings of the unregenerate (<reference osisRef="Phil.3.6-Phil.3.8">Php 3:6-8</reference>; <reference osisRef="Titus.1.15">Tit 1:15</reference>; <reference osisRef="Heb.11.6">He 11:6</reference>).

<hi type="bold">filthy rags--</hi>literally, a "menstruous rag" (<reference osisRef="Lev.15.33">Le 15:33</reference>; <reference osisRef="Lev.20.18">20:18</reference>; <reference osisRef="Lam.1.17">La 1:17</reference>).

<hi type="bold">fade ... leaf--</hi>(<reference osisRef="Ps.90.5">Psa 90:5</reference>, <reference osisRef="Ps.90.6">6</reference>).

6. unclean thing-- legally unclean, as a leper. True of Israel, everywhere now cut off by unbelief and by God's judgments from the congregation of the saints. righteousness-- plural, "uncleanness" extended to every particular act of theirs, even to their prayers and praises. True of the best doings of the unregenerate (Php 3:6-8; Tit 1:15; He 11:6). filthy rags-- literally, a "menstruous rag" (Le 15:33; 20:18; La 1:17). fade... leaf-- (Psa 90:5, 6).


<hi type="bold">7. stirreth--</hi>rouseth himself from spiritual drowsiness.

<hi type="bold">take hold--</hi>(<reference osisRef="Isa.27.5">Is 27:5</reference>).

7. stirreth-- rouseth himself from spiritual drowsiness. take hold-- (Is 27:5).


<hi type="bold">8. father--</hi>(<reference osisRef="Isa.63.16">Is 63:16</reference>).

<hi type="bold">clay ... potter--</hi>(<reference osisRef="Isa.29.16">Is 29:16</reference>; <reference osisRef="Isa.45.9">45:9</reference>). Unable to mould themselves aright, they beg the sovereign will of God to mould them unto salvation, even as He made them at the first, and is their "Father."

8. father-- (Is 63:16). clay... potter-- (Is 29:16; 45:9). Unable to mould themselves aright, they beg the sovereign will of God to mould them unto salvation, even as He made them at the first, and is their "Father."


9. (<reference osisRef="Ps.74.1">Psa 74:1</reference>, 2).

<hi type="bold">we are ... thy people--</hi>(<reference osisRef="Jer.14.9">Jr 14:9</reference>, <reference osisRef="Jer.14.21">21</reference>).

9. (Psa 74:1, 2). we are... thy people-- (Jr 14:9, 21).


<hi type="bold">10. holy cities--</hi>No city but Jerusalem is called "the holy city" (<reference osisRef="Isa.48.2">Is 48:2</reference>; <reference osisRef="Isa.52.1">52:1</reference>); the plural, therefore, refers to the upper and the lower parts of the same city Jerusalem [Vitringa]; or all Judea was holy to God, so its cities were deemed "holy" [Maurer]. But the parallelism favors Vitringa. Zion and Jerusalem (the one city) answering to "holy cities."

10. holy cities-- No city but Jerusalem is called "the holy city" (Is 48:2; 52:1); the plural, therefore, refers to the upper and the lower parts of the same city Jerusalem [Vitringa]; or all Judea was holy to God, so its cities were deemed "holy" [Maurer]. But the parallelism favors Vitringa. Zion and Jerusalem (the one city) answering to "holy cities."


<hi type="bold">11. house--</hi>the temple.

<hi type="bold">beautiful--</hi>includes the idea of glorious (<reference osisRef="Mark.13.1">Mr 13:1</reference>; <reference osisRef="Acts.3.2">Ac 3:2</reference>).

<hi type="bold">burned--</hi>(<reference osisRef="Ps.74.7">Psa 74:7</reference>; <reference osisRef="Lam.2.7">La 2:7</reference>; <reference osisRef="2Chr.36.19">2Ch 36:19</reference>). Its destruction under Nebuchadnezzar prefigured that under Titus.

<hi type="bold">pleasant things--</hi>Hebrew, "objects of desire"; our homes, our city, and all its dear associations.

11. house-- the temple. beautiful-- includes the idea of glorious (Mr 13:1; Ac 3:2). burned-- (Psa 74:7; La 2:7; 2Ch 36:19). Its destruction under Nebuchadnezzar prefigured that under Titus. pleasant things-- Hebrew, "objects of desire"; our homes, our city, and all its dear associations.


<hi type="bold">12. for these things--</hi>Wilt Thou, notwithstanding these calamities of Thy people, still refuse Thy aid (<reference osisRef="Isa.42.14">Is 42:14</reference>)? <chapter eID="Isa.64"/>

12. for these things-- Wilt Thou, notwithstanding these calamities of Thy people, still refuse Thy aid (Is 42:14)?


<title type="x-s2">CHAPTER 65</title> <title type="x-s3"><reference osisRef="Isa.65.1-Isa.65.25">Is 65:1-25</reference>. God's Reply in Justification of His Dealings with Israel.</title>
 In <reference osisRef="Isa.64.9">Is 64:9</reference>, their plea was, "we are all Thy people." In answer, God declares that others (Gentiles) would be taken into covenant with Him, while His ancient people would be rejected. The Jews were slow to believe this; hence Paul says (<reference osisRef="Rom.10.20">Ro 10:20</reference>) that Isaiah was "very bold" in advancing so unpopular a sentiment; he implies what Paul states (<reference osisRef="Rom.2.28">Ro 2:28</reference>; <reference osisRef="2Cor.9.6">9:6</reference>, <reference osisRef="2Cor.9.7">7</reference>; <reference osisRef="2Cor.11.1-2Cor.11.31">11:1-31</reference>), that "they are not all (in opposition to the Jews' plea, <reference osisRef="Isa.64.9">Is 64:9</reference>) Israel which are of Israel." God's reason for so severely dealing with Israel is not changeableness in Him, but sin in them (<reference osisRef="Isa.65.2-Isa.65.7">Is 65:2-7</reference>). Yet the whole nation shall not be destroyed, but only the wicked; a remnant shall be saved (<reference osisRef="Isa.65.8-Isa.10.11">Is 65:8-10, 11</reference>-<reference osisRef="Isa.10.16">16</reference>). There shall be, finally, universal blessedness to Israel, such as they had prayed for (<reference osisRef="Isa.65.17-Isa.65.25">Is 65:17-25</reference>).

<hi type="bold">1. I am sought--</hi>Hebrew, "I have granted access unto Me to them," &c. (so <reference osisRef="Ezek.14.3">Eze 14:3</reference>, "Should I be inquired of"; <reference osisRef="Eph.2.18">Ep 2:18</reference>).

<hi type="bold">found--</hi><reference osisRef="Rom.10.20">Ro 10:20</reference> renders this, "I was made manifest." As an instance of the sentiment in the clause, "I am sought," &c., see <reference osisRef="John.12.21">Joh 12:21</reference>; of the sentiment in this clause, <reference osisRef="Acts.9.5">Ac 9:5</reference>. Compare as to the Gentile converts, <reference osisRef="Eph.2.12">Ep 2:12</reference>, <reference osisRef="2Cor.2.13">13</reference>.

<hi type="bold">Behold me--</hi>(<reference osisRef="Isa.45.22">Is 45:22</reference>).

<hi type="bold">nation ... not called by my name--</hi>that is, the Gentiles. God retorts in their own words (<reference osisRef="Isa.63.19">Is 63:19</reference>) that their plea as being exclusively "called by His name" will not avail, for God's gospel invitation is not so exclusive (<reference osisRef="Rom.9.25">Ro 9:25</reference>; 1:16).

CHAPTER 65 Is 65:1-25. God's Reply in Justification of His Dealings with Israel. In Is 64:9, their plea was, "we are all Thy people." In answer, God declares that others (Gentiles) would be taken into covenant with Him, while His ancient people would be rejected. The Jews were slow to believe this; hence Paul says (Ro 10:20) that Isaiah was "very bold" in advancing so unpopular a sentiment; he implies what Paul states (Ro 2:28; 9:6, 7; 11:1-31), that "they are not all (in opposition to the Jews' plea, Is 64:9) Israel which are of Israel." God's reason for so severely dealing with Israel is not changeableness in Him, but sin in them (Is 65:2-7). Yet the whole nation shall not be destroyed, but only the wicked; a remnant shall be saved (Is 65:8-10, 11-16). There shall be, finally, universal blessedness to Israel, such as they had prayed for (Is 65:17-25). 1. I am sought-- Hebrew, "I have granted access unto Me to them," &c. (so Eze 14:3, "Should I be inquired of"; Ep 2:18). found-- Ro 10:20 renders this, "I was made manifest." As an instance of the sentiment in the clause, "I am sought," &c., see Joh 12:21; of the sentiment in this clause, Ac 9:5. Compare as to the Gentile converts, Ep 2:12, 13. Behold me-- (Is 45:22). nation... not called by my name-- that is, the Gentiles. God retorts in their own words (Is 63:19) that their plea as being exclusively "called by His name" will not avail, for God's gospel invitation is not so exclusive (Ro 9:25; 1:16).


<hi type="bold">2. spread out ... hands--</hi>inviting them earnestly (<reference osisRef="Prov.1.24">Pr 1:24</reference>).

<hi type="bold">all ... day--</hi>continually, late and early (<reference osisRef="Jer.7.13">Jr 7:13</reference>).

<hi type="bold">rebellious people--</hi>Israel, whose rebellion was the occasion of God's turning to the Gentiles (<reference osisRef="Rom.11.11">Ro 11:11</reference>, <reference osisRef="Rom.12.15">12, 15</reference>).

<hi type="bold">way ... not good--</hi>that is, the very reverse of good, very bad (<reference osisRef="Ezek.36.31">Eze 36:31</reference>).

2. spread out... hands-- inviting them earnestly (Pr 1:24). all... day-- continually, late and early (Jr 7:13). rebellious people-- Israel, whose rebellion was the occasion of God's turning to the Gentiles (Ro 11:11, 12, 15). way... not good-- that is, the very reverse of good, very bad (Eze 36:31).


<hi type="bold">3. continually--</hi>answering to "all the day" (<reference osisRef="Isa.65.2">Is 65:2</reference>). God was continually inviting them, and they continually offending Him (<reference osisRef="Deut.32.21">De 32:21</reference>).

<hi type="bold">to my face--</hi>They made no attempt to hide their sin (<reference osisRef="Isa.3.9">Is 3:9</reference>). Compare "before Me" (<reference osisRef="Exod.20.3">Ex 20:3</reference>).

<hi type="bold">in gardens--</hi>(See on <reference osisRef="Isa.1.29">Is 1:29</reference>; <reference osisRef="Isa.66.17">Is 66:17</reference>; <reference osisRef="Lev.17.5">Le 17:5</reference>).

<hi type="bold">altars of brick--</hi>Hebrew, "bricks." God had commanded His altars to be of unhewn stone (<reference osisRef="Exod.20.25">Ex 20:25</reference>). This was in order to separate them, even in external respects, from idolaters; also, as all chiselling was forbidden, they could not inscribe superstitious symbols on them as the heathen did. Bricks were more easily so inscribed than stone; hence their use for the cuneiform inscriptions at Babylon, and also for idolatrous altars. Some, not so well, have supposed that the "bricks" here mean the flat brick-paved roofs of houses on which they sacrificed to the sun, &c. (<reference osisRef="2Kgs.23.12">2Ki 23:12</reference>; <reference osisRef="Jer.19.13">Jr 19:13</reference>).

3. continually-- answering to "all the day" (Is 65:2). God was continually inviting them, and they continually offending Him (De 32:21). to my face-- They made no attempt to hide their sin (Is 3:9). Compare "before Me" (Ex 20:3). in gardens-- (See on Is 1:29; Is 66:17; Le 17:5). altars of brick-- Hebrew, "bricks." God had commanded His altars to be of unhewn stone (Ex 20:25). This was in order to separate them, even in external respects, from idolaters; also, as all chiselling was forbidden, they could not inscribe superstitious symbols on them as the heathen did. Bricks were more easily so inscribed than stone; hence their use for the cuneiform inscriptions at Babylon, and also for idolatrous altars. Some, not so well, have supposed that the "bricks" here mean the flat brick-paved roofs of houses on which they sacrificed to the sun, &c. (2Ki 23:12; Jr 19:13).


<hi type="bold">4. remain among ... graves--</hi>namely, for purposes of necromancy, as if to hold converse with the dead (<reference osisRef="Isa.8.19">Is 8:19</reference>, <reference osisRef="Isa.8.20">20</reference>; compare <reference osisRef="Mark.5.3">Mr 5:3</reference>); or, for the sake of purifications, usually performed at night among sepulchres, to appease the manes [Maurer].

<hi type="bold">monuments--</hi>Hebrew, "pass the night in hidden recesses," either the idol's inmost shrines ("consecrated precincts") [Horsley], where they used to sleep, in order to have divine communications in dreams [Jerome]; or better, on account of the parallel "graves," sepulchral caves [Maurer].

<hi type="bold">eat swine's flesh--</hi>To eat it at all was contrary to God's law (<reference osisRef="Lev.11.7">Le 11:7</reference>), but it much increased their guilt that they ate it in idolatrous sacrifices (compare <reference osisRef="Isa.66.17">Is 66:17</reference>). Varro (On Agriculture, 2.4) says that swine were first used in sacrifices; the Latins sacrificed a pig to Ceres; it was also offered on occasion of treaties and marriages.

<hi type="bold">broth--</hi>so called from the "pieces" (Margin) or fragments of bread over which the broth was poured [Gesenius]; such broth, made of swine's flesh, offered in sacrifice, was thought to be especially acceptable to the idol and was used in magic rites. Or, "fragments (pieces) of abominable foods," &c. This fourth clause explains more fully the third, as the second does the first [Maurer].

<hi type="bold">is in--</hi>rather, literally, "is their vessels," that is, constitute their vessels' contents. The Jews, in our Lord's days, and ever since the return from Babylon, have been free from idolatry; still the imagery from idolatrous abominations, as being the sin most loathsome in God's eyes and that most prevalent in Isaiah's time, is employed to describe the foul sin of Israel in all ages, culminating in their killing Messiah, and still rejecting Him.

4. remain among... graves-- namely, for purposes of necromancy, as if to hold converse with the dead (Is 8:19, 20; compare Mr 5:3); or, for the sake of purifications, usually performed at night among sepulchres, to appease the manes [Maurer]. monuments-- Hebrew, "pass the night in hidden recesses," either the idol's inmost shrines ("consecrated precincts") [Horsley], where they used to sleep, in order to have divine communications in dreams [Jerome]; or better, on account of the parallel "graves," sepulchral caves [Maurer]. eat swine's flesh-- To eat it at all was contrary to God's law (Le 11:7), but it much increased their guilt that they ate it in idolatrous sacrifices (compare Is 66:17). Varro (On Agriculture, 2.4) says that swine were first used in sacrifices; the Latins sacrificed a pig to Ceres; it was also offered on occasion of treaties and marriages. broth-- so called from the "pieces" (Margin) or fragments of bread over which the broth was poured [Gesenius]; such broth, made of swine's flesh, offered in sacrifice, was thought to be especially acceptable to the idol and was used in magic rites. Or, "fragments (pieces) of abominable foods," &c. This fourth clause explains more fully the third, as the second does the first [Maurer]. is in-- rather, literally, "is their vessels," that is, constitute their vessels' contents. The Jews, in our Lord's days, and ever since the return from Babylon, have been free from idolatry; still the imagery from idolatrous abominations, as being the sin most loathsome in God's eyes and that most prevalent in Isaiah's time, is employed to describe the foul sin of Israel in all ages, culminating in their killing Messiah, and still rejecting Him.


5. (<reference osisRef="Matt.9.11">Mt 9:11</reference>; <reference osisRef="Luke.5.30">Lu 5:30</reference>; <reference osisRef="Luke.18.11">18:11</reference>; Jude 19). Applicable to the hypocritical self-justifiers of our Lord's time.

<hi type="bold">smoke--</hi>alluding to the smoke of their self-righteous sacrifices; the fire of God's wrath was kindled at the sight, and exhibited itself in the smoke that breathed forth from His nostrils; in Hebrew the nose is the seat of anger; and the nostrils distended in wrath, as it were, breathe forth smoke [Rosenmuller] (<reference osisRef="Ps.18.8">Psa 18:8</reference>).

5. (Mt 9:11; Lu 5:30; 18:11; Jude 19). Applicable to the hypocritical self-justifiers of our Lord's time. smoke-- alluding to the smoke of their self-righteous sacrifices; the fire of God's wrath was kindled at the sight, and exhibited itself in the smoke that breathed forth from His nostrils; in Hebrew the nose is the seat of anger; and the nostrils distended in wrath, as it were, breathe forth smoke [Rosenmuller] (Psa 18:8).


<hi type="bold">6. written before me--</hi>"it is decreed by Me," namely, what follows (<reference osisRef="Job.13.26">Job 13:26</reference>), [Maurer]; or, their guilt is recorded before Me (compare <reference osisRef="Dan.7.10">Da 7:10</reference>; <reference osisRef="Rev.20.12">Re 20:12</reference>; Mal 3:16).

<hi type="bold">into ... bosom--</hi>(<reference osisRef="Ps.79.12">Psa 79:12</reference>; <reference osisRef="Jer.32.18">Jr 32:18</reference>; <reference osisRef="Luke.6.38">Lu 6:38</reference>). The Orientals used the loose fold of the garment falling on "the bosom" or lap, as a receptacle for carrying things. The sense thus is: I will repay their sin so abundantly that the hand will not be able to receive it; it will need the spacious fold on the bosom to contain it [Rosenmuller]. Rather it is, "I will repay it to the very person from whom it has emanated." Compare "God did render the evil of the men of Shechem upon their heads" (<reference osisRef="Judg.9.57">Jud 9:57</reference>; <reference osisRef="Ps.7.16">Psa 7:16</reference>) [Gesenius].

6. written before me-- "it is decreed by Me," namely, what follows (Job 13:26), [Maurer]; or, their guilt is recorded before Me (compare Da 7:10; Re 20:12; Mal 3:16). into... bosom-- (Psa 79:12; Jr 32:18; Lu 6:38). The Orientals used the loose fold of the garment falling on "the bosom" or lap, as a receptacle for carrying things. The sense thus is: I will repay their sin so abundantly that the hand will not be able to receive it; it will need the spacious fold on the bosom to contain it [Rosenmuller]. Rather it is, "I will repay it to the very person from whom it has emanated." Compare "God did render the evil of the men of Shechem upon their heads" (Jud 9:57; Psa 7:16) [Gesenius].


7. Their sin had been accumulating from age to age until God at last repaid it in full.

<hi type="bold">mountains--</hi>(<reference osisRef="Isa.57.7">Is 57:7</reference>; <reference osisRef="Ezek.18.6">Eze 18:6</reference>; <reference osisRef="Ezek.20.27">20:27</reference>, <reference osisRef="Ezek.20.28">28</reference>; <reference osisRef="Hos.4.13">Ho 4:13</reference>).

<hi type="bold">their--</hi>"Your" had preceded. From speaking to, He speaks of them; this implies growing alienation from them and greater distance.

<hi type="bold">work--</hi>the full recompense of their work (so <reference osisRef="Isa.49.4">Is 49:4</reference>).

7. Their sin had been accumulating from age to age until God at last repaid it in full. mountains-- (Is 57:7; Eze 18:6; 20:27, 28; Ho 4:13). their-- "Your" had preceded. From speaking to, He speaks of them; this implies growing alienation from them and greater distance. work-- the full recompense of their work (so Is 49:4).


<hi type="bold">8. new wine--</hi>as if some grapes having good wine-producing juice in them, be found in a cluster which the vinedresser was about to throw away as bad, and one saith, &c.

<hi type="bold">blessing--</hi>that is, good wine-producing juice (compare <reference osisRef="Judg.9.13">Jud 9:13</reference>; <reference osisRef="Joel.2.14">Joe 2:14</reference>).

<hi type="bold">so--</hi>God will spare the godly "remnant," while the ungodly mass of the nation shall be destroyed (<reference osisRef="Isa.1.9">Is 1:9</reference>; <reference osisRef="1Cor.6.13">6:13</reference>; <reference osisRef="1Cor.10.21">10:21</reference>; <reference osisRef="1Cor.11.11">11:11</reference>, <reference osisRef="1Cor.11.12-1Cor.11.16">12-16</reference>).

<hi type="bold">my servants--</hi>the godly remnant. But Horsley, "for the sake of my servant, Messiah."

8. new wine-- as if some grapes having good wine-producing juice in them, be found in a cluster which the vinedresser was about to throw away as bad, and one saith, &c. blessing-- that is, good wine-producing juice (compare Jud 9:13; Joe 2:14). so-- God will spare the godly "remnant," while the ungodly mass of the nation shall be destroyed (Is 1:9; 6:13; 10:21; 11:11, 12-16). my servants-- the godly remnant. But Horsley, "for the sake of my servant, Messiah."


<hi type="bold">9. seed--</hi>"the holy seed" (<reference osisRef="Isa.6.13">Is 6:13</reference>), a posterity from Jacob, designed to repossess the Holy Land, forfeited by the sin of the former Jews.

<hi type="bold">my mountains--</hi>Jerusalem and the rest of Judea, peculiarly God's (compare <reference osisRef="Isa.2.2">Is 2:2</reference>; <reference osisRef="2Cor.11.9">11:9</reference>; 14:32).

<hi type="bold">it--</hi>the Holy Land.

<hi type="bold">elect--</hi>(<reference osisRef="Isa.65.15">Is 65:15</reference>, <reference osisRef="Isa.65.22">22</reference>).

9. seed-- "the holy seed" (Is 6:13), a posterity from Jacob, designed to repossess the Holy Land, forfeited by the sin of the former Jews. my mountains-- Jerusalem and the rest of Judea, peculiarly God's (compare Is 2:2; 11:9; 14:32). it-- the Holy Land. elect-- (Is 65:15, 22).


<hi type="bold">10. Sharon--</hi>(See on <reference osisRef="Isa.33.9">Is 33:9</reference>; <reference osisRef="Isa.35.2">Is 35:2</reference>).

<hi type="bold">Achor--</hi>meaning "trouble"; a valley near Jericho, so called from the trouble caused to Israel by Achan's sin (<reference osisRef="Josh.7.24">Jos 7:24</reference>). "The valley of Achor," proverbial for whatever caused calamity, shall become proverbial for joy and prosperity (<reference osisRef="Hos.2.15">Ho 2:15</reference>).

10. Sharon-- (See on Is 33:9; Is 35:2). Achor-- meaning "trouble"; a valley near Jericho, so called from the trouble caused to Israel by Achan's sin (Jos 7:24). "The valley of Achor," proverbial for whatever caused calamity, shall become proverbial for joy and prosperity (Ho 2:15).


<hi type="bold">11. holy mountain--</hi>Moriah, on which the temple was.

<hi type="bold">troop--</hi>rather "Gad," the Babylonian god of fortune, the planet Jupiter, answering to Baal or Bel; the Arabs called it "the Greater Good Fortune"; and the planet Venus answering to Meni, "the Lesser Good Fortune" [Gesenius, Kimchi, &c.]. Tables were laid out for their idols with all kinds of viands, and a cup containing a mixture of wine and honey, in Egypt especially, on the last day of the year [Jerome].

<hi type="bold">drink offering--</hi>rather, "mixed drink."

<hi type="bold">number--</hi>rather, "Meni"; as goddess of fortune she was thought to number the fates of men. Vitringa understands Gad to be the sun; Meni the moon, or Ashtaroth or Astarte (<reference osisRef="1Kgs.11.33">1Ki 11:33</reference>).

11. holy mountain-- Moriah, on which the temple was. troop-- rather "Gad," the Babylonian god of fortune, the planet Jupiter, answering to Baal or Bel; the Arabs called it "the Greater Good Fortune"; and the planet Venus answering to Meni, "the Lesser Good Fortune" [Gesenius, Kimchi, &c.]. Tables were laid out for their idols with all kinds of viands, and a cup containing a mixture of wine and honey, in Egypt especially, on the last day of the year [Jerome]. drink offering-- rather, "mixed drink." number-- rather, "Meni"; as goddess of fortune she was thought to number the fates of men. Vitringa understands Gad to be the sun; Meni the moon, or Ashtaroth or Astarte (1Ki 11:33).


<hi type="bold">12. number--</hi>"doom" you. Alluding to the "number," as Meni (<reference osisRef="Isa.65.11">Is 65:11</reference>) means. Retribution in kind, the punishment answering to the sin (compare <reference osisRef="2Chr.36.14-2Chr.36.17">2Ch 36:14-17</reference>).

<hi type="bold">I called, ye ... not answer--</hi>"I called," though "none had called" upon Me (<reference osisRef="Isa.64.7">Is 64:7</reference>); yet even then none "answered" (<reference osisRef="Prov.1.24">Pr 1:24</reference>). Contrast with this God and His people's mutual fellowship in prayer (<reference osisRef="Isa.65.24">Is 65:24</reference>).

12. number-- "doom" you. Alluding to the "number," as Meni (Is 65:11) means. Retribution in kind, the punishment answering to the sin (compare 2Ch 36:14-17). I called, ye... not answer-- "I called," though "none had called" upon Me (Is 64:7); yet even then none "answered" (Pr 1:24). Contrast with this God and His people's mutual fellowship in prayer (Is 65:24).


<hi type="bold">13. eat--</hi>enjoy all blessings from me (<reference osisRef="Song.5.1">So 5:1</reference>).

<hi type="bold">hungry--</hi>(<reference osisRef="Amos.4.6">Am 4:6</reference>; <reference osisRef="Amos.8.11">8:11</reference>). This may refer to the siege of Jerusalem under Titus, when 1,100,000 are said to have perished by famine; thus <reference osisRef="Isa.65.15">Is 65:15</reference> will refer to God's people without distinction of Jew and Gentile receiving "another name," namely, that of Christians [Houbigant]. A further fulfilment may still remain, just before the creation of the "new heavens and earth," as the context, <reference osisRef="Isa.65.17">Is 65:17</reference>, implies.

13. eat-- enjoy all blessings from me (So 5:1). hungry-- (Am 4:6; 8:11). This may refer to the siege of Jerusalem under Titus, when 1,100,000 are said to have perished by famine; thus Is 65:15 will refer to God's people without distinction of Jew and Gentile receiving "another name," namely, that of Christians [Houbigant]. A further fulfilment may still remain, just before the creation of the "new heavens and earth," as the context, Is 65:17, implies.


<hi type="bold">14. howl--</hi>(<reference osisRef="Isa.15.2">Is 15:2</reference>; <reference osisRef="Matt.8.12">Mt 8:12</reference>).

14. howl-- (Is 15:2; Mt 8:12).


<hi type="bold">15. curse--</hi>The name of "Jew" has been for long a formula of execration (compare <reference osisRef="Jer.29.22">Jr 29:22</reference>); if one wishes to curse another, he can utter nothing worse than this, "God make thee what the Jew is!" Contrast the formula (<reference osisRef="Gen.48.20">Ge 48:20</reference>) [Maurer].

<hi type="bold">my chosen--</hi>the elect Church, gathered from Jews and Gentiles, called by "another name," Christians (<reference osisRef="Acts.11.26">Ac 11:26</reference>). However (see on <reference osisRef="Isa.65.13">Is 65:13</reference>), as "My chosen," or "elect," in <reference osisRef="Isa.65.9">Is 65:9</reference>, refers to the "seed of Jacob," the believing Jews, hereafter about to possess their land (<reference osisRef="Isa.65.19">Is 65:19</reference>, <reference osisRef="Isa.65.22">22</reference>), are ultimately meant by "My chosen," as contrasted with the unbelieving Jews ("ye"). These elect Jews shall be called by "another," or a new name, that is, shall no longer be "forsaken" of God for unbelief, but shall be His "delight" and "married" to Him (<reference osisRef="Isa.62.2">Is 62:2</reference>, <reference osisRef="Isa.62.4">4</reference>).

<hi type="bold">thee--</hi>unbelieving Israel. Isaiah here speaks of God, whereas in the preceding sentences God Himself spake. This change of persons marks without design how completely the prophet realized God with him and in him, so that he passes, without formally announcing it, from God's words to his own, and vice versa, both alike being from God.

15. curse-- The name of "Jew" has been for long a formula of execration (compare Jr 29:22); if one wishes to curse another, he can utter nothing worse than this, "God make thee what the Jew is!" Contrast the formula (Ge 48:20) [Maurer]. my chosen-- the elect Church, gathered from Jews and Gentiles, called by "another name," Christians (Ac 11:26). However (see on Is 65:13), as "My chosen," or "elect," in Is 65:9, refers to the "seed of Jacob," the believing Jews, hereafter about to possess their land (Is 65:19, 22), are ultimately meant by "My chosen," as contrasted with the unbelieving Jews ("ye"). These elect Jews shall be called by "another," or a new name, that is, shall no longer be "forsaken" of God for unbelief, but shall be His "delight" and "married" to Him (Is 62:2, 4). thee-- unbelieving Israel. Isaiah here speaks of God, whereas in the preceding sentences God Himself spake. This change of persons marks without design how completely the prophet realized God with him and in him, so that he passes, without formally announcing it, from God's words to his own, and vice versa, both alike being from God.


<hi type="bold">16. That he--</hi>rather, "he who," &c.

<hi type="bold">blesseth, &c.--</hi>(<reference osisRef="Ps.72.17">Psa 72:17</reference>; <reference osisRef="Jer.4.2">Jr 4:2</reference>).

<hi type="bold">God of truth--</hi>very God, as opposed to false gods; Hebrew, Amen: the very name of Messiah (<reference osisRef="2Cor.1.20">2Co 1:20</reference>; <reference osisRef="Rev.3.14">Re 3:14</reference>), faithful to His promises (<reference osisRef="John.1.17">Joh 1:17</reference>; 6:32). Real, substantial, spiritual, eternal, as opposed to the shadowy types of the law.

<hi type="bold">sweareth, &c.--</hi>God alone shall be appealed to as God (<reference osisRef="Isa.19.18">Is 19:18</reference>; <reference osisRef="Deut.6.13">De 6:13</reference>; <reference osisRef="Ps.63.11">Psa 63:11</reference>).

<hi type="bold">troubles--</hi>that is, sins, provocations [Lowth]. Rather, calamities caused by your sins; so far from these visiting you again, the very remembrance of them is "hid from Mine eyes" by the magnitude of the blessings I will confer on you (<reference osisRef="Isa.65.17">Is 65:17</reference>, &c.). [Maurer].

16. That he-- rather, "he who," &c. blesseth, &c.-- (Psa 72:17; Jr 4:2). God of truth-- very God, as opposed to false gods; Hebrew, Amen: the very name of Messiah (2Co 1:20; Re 3:14), faithful to His promises (Joh 1:17; 6:32). Real, substantial, spiritual, eternal, as opposed to the shadowy types of the law. sweareth, &c.-- God alone shall be appealed to as God (Is 19:18; De 6:13; Psa 63:11). troubles-- that is, sins, provocations [Lowth]. Rather, calamities caused by your sins; so far from these visiting you again, the very remembrance of them is "hid from Mine eyes" by the magnitude of the blessings I will confer on you (Is 65:17, &c.). [Maurer].


17. As Caleb inherited the same land which his feet trod on (<reference osisRef="Deut.1.36">De 1:36</reference>; <reference osisRef="Josh.14.9">Jos 14:9</reference>), so Messiah and His saints shall inherit the renovated earth which once they trod while defiled by the enemy (<reference osisRef="Isa.34.4">Is 34:4</reference>; <reference osisRef="Isa.51.16">51:16</reference>; <reference osisRef="Isa.66.22">66:22</reference>; <reference osisRef="Ezek.21.27">Eze 21:27</reference>; <reference osisRef="Ps.2.8">Psa 2:8</reference>; 37:11; <reference osisRef="2Pet.3.13">2Pe 3:13</reference>; <reference osisRef="Heb.12.26-Heb.12.28">He 12:26-28</reference> <reference osisRef="Rev.21.1">Re 21:1</reference>).

<hi type="bold">not be remembered--</hi>See on <reference osisRef="Isa.65.16">Is 65:16</reference>, note on "troubles"; the words here answer to "the former ... forgotten," &c. The former sorrows of the earth, under the fall, shall be so far from recurring, that their very remembrance shall be obliterated by the many mercies I will bestow on the new earth (<reference osisRef="Rev.21.4-Rev.21.27">Re 21:4-27</reference>).

17. As Caleb inherited the same land which his feet trod on (De 1:36; Jos 14:9), so Messiah and His saints shall inherit the renovated earth which once they trod while defiled by the enemy (Is 34:4; 51:16; 66:22; Eze 21:27; Psa 2:8; 37:11; 2Pe 3:13; He 12:26-28 Re 21:1). not be remembered-- See on Is 65:16, note on "troubles"; the words here answer to "the former... forgotten," &c. The former sorrows of the earth, under the fall, shall be so far from recurring, that their very remembrance shall be obliterated by the many mercies I will bestow on the new earth (Re 21:4-27).


<hi type="bold">18. rejoice for ever ... Jerusalem--</hi>(<reference osisRef="Isa.51.11">Is 51:11</reference>). "Everlasting joy ... Zion." Spiritually (<reference osisRef="1Thess.5.16">1Th 5:16</reference>).

18. rejoice for ever... Jerusalem-- (Is 51:11). "Everlasting joy... Zion." Spiritually (1Th 5:16).


19. (<reference osisRef="Isa.62.5">Is 62:5</reference>).

<hi type="bold">weeping ... no more--</hi>(<reference osisRef="Isa.25.7">Is 25:7</reference>, <reference osisRef="Isa.25.8">8</reference>; <reference osisRef="Isa.35.10">35:10</reference>; <reference osisRef="Rev.7.17">Re 7:17</reference>; <reference osisRef="Rev.21.4">21:4</reference>), primarily, foretold of Jerusalem; secondarily, of all the redeemed.

19. (Is 62:5). weeping... no more-- (Is 25:7, 8; 35:10; Re 7:17; 21:4), primarily, foretold of Jerusalem; secondarily, of all the redeemed.


20. The longevity of men in the first age of the world shall be enjoyed again.

<hi type="bold">thence--</hi>from that time forward.

<hi type="bold">infant of days--</hi>that is, an infant who shall only complete a few days; short-lived.

<hi type="bold">filled ... days--</hi>None shall die without attaining a full old age.

<hi type="bold">child ... die ... hundred years--</hi>that is, "he that dieth an hundred years old shall die a mere child" [Lowth].

<hi type="bold">sinner ... hundred ... be accursed--</hi>"The sinner that dieth at an hundred years shall be deemed accursed," that is, his death at so early an age, which in those days the hundredth year will be regarded, just as if it were mere childhood, shall be deemed the effect of God's special visitation in wrath [Rosenmuller]. This passage proves that the better age to come on earth, though much superior to the present will not be a perfect state; sin and death shall have place in it (compare <reference osisRef="Rev.20.7">Re 20:7</reference>, <reference osisRef="Rev.20.8">8</reference>), but much less frequently than now.

20. The longevity of men in the first age of the world shall be enjoyed again. thence-- from that time forward. infant of days-- that is, an infant who shall only complete a few days; short-lived. filled... days-- None shall die without attaining a full old age. child... die... hundred years-- that is, "he that dieth an hundred years old shall die a mere child" [Lowth]. sinner... hundred... be accursed-- "The sinner that dieth at an hundred years shall be deemed accursed," that is, his death at so early an age, which in those days the hundredth year will be regarded, just as if it were mere childhood, shall be deemed the effect of God's special visitation in wrath [Rosenmuller]. This passage proves that the better age to come on earth, though much superior to the present will not be a perfect state; sin and death shall have place in it (compare Re 20:7, 8), but much less frequently than now.


21. (See on <reference osisRef="Isa.62.8">Is 62:8</reference>; <reference osisRef="Amos.9.14">Am 9:14</reference>).

21. (See on Is 62:8; Am 9:14).


22. They shall not experience the curse pronounced (<reference osisRef="Lev.26.16">Le 26:16</reference>; <reference osisRef="Deut.28.30">De 28:30</reference>).

<hi type="bold">tree--</hi>among the most long-lived of objects in nature. They shall live as long as the trees they "plant" (compare <reference osisRef="Isa.61.3">Is 61:3</reference>, end of verse; <reference osisRef="Ps.92.12">Psa 92:12</reference>).

<hi type="bold">enjoy--</hi>Hebrew, "consume," "wear out"; they shall live to enjoy the last of it (<reference osisRef="Isa.62.9">Is 62:9</reference>).

22. They shall not experience the curse pronounced (Le 26:16; De 28:30). tree-- among the most long-lived of objects in nature. They shall live as long as the trees they "plant" (compare Is 61:3, end of verse; Psa 92:12). enjoy-- Hebrew, "consume," "wear out"; they shall live to enjoy the last of it (Is 62:9).


<hi type="bold">23. bring forth for trouble--</hi>literally, "for terror," that is, "They shall not bring forth children for a sudden death" (<reference osisRef="Lev.26.16">Le 26:16</reference>; <reference osisRef="Jer.15.8">Jr 15:8</reference>).

<hi type="bold">seed ... blessed--</hi>(<reference osisRef="Isa.61.9">Is 61:9</reference>).

<hi type="bold">offspring with them--</hi>(<reference osisRef="Hos.9.12">Ho 9:12</reference>). "Their offspring shall be with themselves" [Maurer]; not "brought forth" only to be cut off by "sudden death" (see the parallel clause).

23. bring forth for trouble-- literally, "for terror," that is, "They shall not bring forth children for a sudden death" (Le 26:16; Jr 15:8). seed... blessed-- (Is 61:9). offspring with them-- (Ho 9:12). "Their offspring shall be with themselves" [Maurer]; not "brought forth" only to be cut off by "sudden death" (see the parallel clause).


24. Contrast <reference osisRef="Isa.64.7">Is 64:7</reference>, "none ... calleth," &c.; and see on <reference osisRef="Isa.65.12">Is 65:12</reference>, "I called, ye did not answer." Maurer translates, "They shall hardly (literally, "not yet") call, when (literally, "and") I will answer; they shall be still speaking, when I will hear" (<reference osisRef="Ps.32.5">Psa 32:5</reference>; <reference osisRef="Dan.9.20">Da 9:20</reference>, <reference osisRef="Dan.9.21">21</reference>).

24. Contrast Is 64:7, "none... calleth," &c.; and see on Is 65:12, "I called, ye did not answer." Maurer translates, "They shall hardly (literally, "not yet") call, when (literally, "and") I will answer; they shall be still speaking, when I will hear" (Psa 32:5; Da 9:20, 21).