14-15. Summary of Messiah's history, which is set forth more in detail in the fifty-third chapter. "Just as many were astonished (accompanied with aversion, <reference osisRef="Jer.18.16">Jr 18:16</reference>; <reference osisRef="Jer.19.8">19:8</reference>), &c.; his visage, &c.; so shall He sprinkle," &c.; Israel in this answers to its antitype Messiah, now "an astonishment and byword" (<reference osisRef="Deut.28.37">De 28:37</reference>), hereafter about to be a blessing and means of salvation to many nations (<reference osisRef="Isa.2.2">Is 2:2</reference>, <reference osisRef="2Cor.2.3">3</reference>; <reference osisRef="Mic.5.7">Mi 5:7</reference>).

<hi type="bold">thee; his--</hi>Such changes of persons are common in Hebrew poetry.

<hi type="bold">marred--</hi>Hebrew, "disfigurement"; abstract for concrete; not only disfigured, but disfigurement itself.

<hi type="bold">more than man--</hi>Castalio translates, "so that it was no longer that of a man" (compare <reference osisRef="Ps.22.6">Psa 22:6</reference>). The more perfect we may suppose the "body prepared" (<reference osisRef="Heb.10.5">He 10:5</reference>) for Him by God, the sadder by contrast was the "marring" of His visage and form.

14-15. Summary of Messiah's history, which is set forth more in detail in the fifty-third chapter. "Just as many were astonished (accompanied with aversion, Jr 18:16; 19:8), &c.; his visage, &c.; so shall He sprinkle," &c.; Israel in this answers to its antitype Messiah, now "an astonishment and byword" (De 28:37), hereafter about to be a blessing and means of salvation to many nations (Is 2:2, 3; Mi 5:7). thee; his-- Such changes of persons are common in Hebrew poetry. marred-- Hebrew, "disfigurement"; abstract for concrete; not only disfigured, but disfigurement itself. more than man-- Castalio translates, "so that it was no longer that of a man" (compare Psa 22:6). The more perfect we may suppose the "body prepared" (He 10:5) for Him by God, the sadder by contrast was the "marring" of His visage and form.


<title type="x-s2">CHAPTER 53</title> <title type="x-s3"><reference osisRef="Isa.53.1-Isa.53.12">Is 53:1-12</reference>. Man's Unbelief: Messiah's Vicarious Sufferings, and Final Triumph for Man.</title>
 The speaker, according to Horsley, personates the repenting Jews in the latter ages of the world coming over to the faith of the Redeemer; the whole is their penitent confession. This view suits the context (<reference osisRef="Isa.52.7-Isa.52.9">Is 52:7-9</reference>), which is not to be fully realized until Israel is restored. However, primarily, it is the abrupt exclamation of the prophet: "Who hath believed our report," that of Isaiah and the other prophets, as to Messiah? The infidel's objection from the unbelief of the Jews is anticipated and hereby answered: that unbelief and the cause of it (Messiah's humiliation, whereas they looked for One coming to reign) were foreseen and foretold.

<hi type="bold">1. report--</hi>literally, "the thing heard," referring to which sense Paul says, "So, then, faith cometh by hearing" (<reference osisRef="Rom.10.16">Ro 10:16</reference>, <reference osisRef="Rom.10.17">17</reference>).

<hi type="bold">arm--</hi>power (<reference osisRef="Isa.40.10">Is 40:10</reference>); exercised in miracles and in saving men (<reference osisRef="Rom.1.16">Ro 1:16</reference>; <reference osisRef="1Cor.1.18">1Co 1:18</reference>). The prophet, as if present during Messiah's ministry on earth, is deeply moved to see how few believed on Him (<reference osisRef="Isa.49.4">Is 49:4</reference>; <reference osisRef="Mark.6.6">Mr 6:6</reference>; <reference osisRef="Mark.9.19">9:19</reference>; <reference osisRef="Acts.1.15">Ac 1:15</reference>). Two reasons are given why all ought to have believed: (1) The "report" of the "ancient prophets." (2) "The arm of Jehovah" exhibited in Messiah while on earth. In Horsley's view, this will be the penitent confession of the Jews, "How few of our nation, in Messiah's days, believed in Him!"

CHAPTER 53 Is 53:1-12. Man's Unbelief: Messiah's Vicarious Sufferings, and Final Triumph for Man. The speaker, according to Horsley, personates the repenting Jews in the latter ages of the world coming over to the faith of the Redeemer; the whole is their penitent confession. This view suits the context (Is 52:7-9), which is not to be fully realized until Israel is restored. However, primarily, it is the abrupt exclamation of the prophet: "Who hath believed our report," that of Isaiah and the other prophets, as to Messiah? The infidel's objection from the unbelief of the Jews is anticipated and hereby answered: that unbelief and the cause of it (Messiah's humiliation, whereas they looked for One coming to reign) were foreseen and foretold. 1. report-- literally, "the thing heard," referring to which sense Paul says, "So, then, faith cometh by hearing" (Ro 10:16, 17). arm-- power (Is 40:10); exercised in miracles and in saving men (Ro 1:16; 1Co 1:18). The prophet, as if present during Messiah's ministry on earth, is deeply moved to see how few believed on Him (Is 49:4; Mr 6:6; 9:19; Ac 1:15). Two reasons are given why all ought to have believed: (1) The "report" of the "ancient prophets." (2) "The arm of Jehovah" exhibited in Messiah while on earth. In Horsley's view, this will be the penitent confession of the Jews, "How few of our nation, in Messiah's days, believed in Him!"


<hi type="bold">2. tender plant--</hi>Messiah grew silently and insensibly, as a sucker from an ancient stock, seemingly dead (namely, the house of David, then in a decayed state) (see on <reference osisRef="Isa.11.1">Is 11:1</reference>).

<hi type="bold">shall grow ... hath--</hi>rather, "grew up ... had."

<hi type="bold">before him--</hi>before Jehovah. Though unknown to the world (<reference osisRef="John.1.11">Joh 1:11</reference>), Messiah was observed by God, who ordered the most minute circumstances attending His growth.

<hi type="bold">root--</hi>that is, sprout from a root.

<hi type="bold">form--</hi>beautiful form: sorrow had marred His once beautiful form.

<hi type="bold">and when we shall see--</hi>rather, joined with the previous words, "Nor comeliness (attractiveness) that we should look (with delight) on Him."

<hi type="bold">there is--</hi>rather, "was." The studied reticence of the New Testament as to His form, stature, color, &c., was designed to prevent our dwelling on the bodily, rather than on His moral beauty, holiness, love, &c., also a providential protest against the making and veneration of images of Him. The letter of P. Lentulus to the emperor Tiberius, describing His person, is spurious; so also the story of His sending His portrait to Abgar, king of Edessa; and the alleged impression of His countenance on the handkerchief of Veronica. The former part of this verse refers to His birth and childhood; the latter to His first public appearance [Vitringa].

2. tender plant-- Messiah grew silently and insensibly, as a sucker from an ancient stock, seemingly dead (namely, the house of David, then in a decayed state) (see on Is 11:1). shall grow... hath-- rather, "grew up... had." before him-- before Jehovah. Though unknown to the world (Joh 1:11), Messiah was observed by God, who ordered the most minute circumstances attending His growth. root-- that is, sprout from a root. form-- beautiful form: sorrow had marred His once beautiful form. and when we shall see-- rather, joined with the previous words, "Nor comeliness (attractiveness) that we should look (with delight) on Him." there is-- rather, "was." The studied reticence of the New Testament as to His form, stature, color, &c., was designed to prevent our dwelling on the bodily, rather than on His moral beauty, holiness, love, &c., also a providential protest against the making and veneration of images of Him. The letter of P. Lentulus to the emperor Tiberius, describing His person, is spurious; so also the story of His sending His portrait to Abgar, king of Edessa; and the alleged impression of His countenance on the handkerchief of Veronica. The former part of this verse refers to His birth and childhood; the latter to His first public appearance [Vitringa].


<hi type="bold">3. rejected--</hi>"forsaken of men" [Gesenius]. "Most abject of men." Literally, "He who ceases from men," that is, is no longer regarded as a man [Hengstenberg]. (See on <reference osisRef="Isa.52.14">Is 52:14</reference>; <reference osisRef="Isa.49.7">Is 49:7</reference>).

<hi type="bold">man of sorrows--</hi>that is, whose distinguishing characteristic was sorrows.

<hi type="bold">acquainted with--</hi>familiar by constant contact with.

<hi type="bold">grief--</hi>literally, "disease"; figuratively for all kinds of calamity (<reference osisRef="Jer.6.14">Jr 6:14</reference>); leprosy especially represented this, being a direct judgment from God. It is remarkable Jesus is not mentioned as having ever suffered under sickness.

<hi type="bold">and we hid ... faces--</hi>rather, as one who causes men to hide their faces from Him (in aversion) [Maurer]. Or, "He was as an hiding of the face before it," that is, as a thing before which a man covers his face in disgust [Hengstenberg]. Or, "as one before whom is the covering of the face"; before whom one covers the face in disgust [Gesenius].

<hi type="bold">we--</hi>the prophet identifying himself with the Jews. See Horsley's view (see on <reference osisRef="Isa.53.1">Is 53:1</reference>).

<hi type="bold">esteemed ... not--</hi>negative contempt; the previous words express positive.

3. rejected-- "forsaken of men" [Gesenius]. "Most abject of men." Literally, "He who ceases from men," that is, is no longer regarded as a man [Hengstenberg]. (See on Is 52:14; Is 49:7). man of sorrows-- that is, whose distinguishing characteristic was sorrows. acquainted with-- familiar by constant contact with. grief-- literally, "disease"; figuratively for all kinds of calamity (Jr 6:14); leprosy especially represented this, being a direct judgment from God. It is remarkable Jesus is not mentioned as having ever suffered under sickness. and we hid... faces-- rather, as one who causes men to hide their faces from Him (in aversion) [Maurer]. Or, "He was as an hiding of the face before it," that is, as a thing before which a man covers his face in disgust [Hengstenberg]. Or, "as one before whom is the covering of the face"; before whom one covers the face in disgust [Gesenius]. we-- the prophet identifying himself with the Jews. See Horsley's view (see on Is 53:1). esteemed... not-- negative contempt; the previous words express positive.


<hi type="bold">4. Surely ... our griefs--</hi>literally, "But yet He hath taken (or borne) our sicknesses," that is, they who despised Him because of His human infirmities ought rather to have esteemed Him on account of them; for thereby "Himself took OUR infirmities" (bodily diseases). So <reference osisRef="Matt.8.17">Mt 8:17</reference> quotes it. In the Hebrew for "borne," or took, there is probably the double notion, He took on Himself vicariously (so <reference osisRef="Isa.53.5">Is 53:5</reference>, <reference osisRef="Isa.6.8">6, 8</reference>, <reference osisRef="Isa.6.12">12</reference>), and so He took away; His perfect humanity whereby He was bodily afflicted for us, and in all our afflictions (<reference osisRef="Isa.63.9">Is 63:9</reference>; <reference osisRef="Heb.4.15">He 4:15</reference>) was the ground on which He cured the sick; so that Matthew's quotation is not a mere accommodation. See Note 42 of Archbishop Magee, Atonement. The Hebrew there may mean to overwhelm with darkness; Messiah's time of darkness was temporary (<reference osisRef="Matt.27.45">Mt 27:45</reference>), answering to the bruising of His heel; Satan's is to be eternal, answering to the bruising of his head (compare <reference osisRef="Isa.50.10">Is 50:10</reference>).

<hi type="bold">carried ... sorrows--</hi>The notion of substitution strictly. "Carried," namely, as a burden. "Sorrows," that is, pains of the mind; as "griefs" refer to pains of the body (<reference osisRef="Ps.32.10">Psa 32:10</reference>; <reference osisRef="Ps.38.17">38:17</reference>). <reference osisRef="Matt.8.17">Mt 8:17</reference> might seem to oppose this: "And bare our sicknesses." But he uses "sicknesses" figuratively for sins, the cause of them. Christ took on Himself all man's "infirmities;" so as to remove them; the bodily by direct miracle, grounded on His participation in human infirmities; those of the soul by His vicarious suffering, which did away with the source of both. Sin and sickness are ethically connected as cause and effect (<reference osisRef="Isa.33.24">Is 33:24</reference>; <reference osisRef="Ps.103.3">Psa 103:3</reference>; <reference osisRef="Matt.9.2">Mt 9:2</reference>; <reference osisRef="John.5.14">Joh 5:14</reference>; <reference osisRef="Jas.5.15">Jas 5:15</reference>).

<hi type="bold">we did esteem him stricken--</hi>judicially [Lowth], namely, for His sins; whereas it was for ours. "We thought Him to be a leper" [Jerome, Vulgate], leprosy being the direct divine judgment for guilt (<reference osisRef="Lev.13.1-Lev.13.59">Le 13:1-59</reference>; <reference osisRef="Num.12.10">Nu 12:10</reference>, <reference osisRef="Num.12.15">15</reference>; <reference osisRef="2Chr.26.18-2Chr.26.21">2Ch 26:18-21</reference>).

<hi type="bold">smitten--</hi>by divine judgments.

<hi type="bold">afflicted--</hi>for His sins; this was the point in which they so erred (<reference osisRef="Luke.23.34">Lu 23:34</reference>; <reference osisRef="Acts.3.17">Ac 3:17</reference>; <reference osisRef="1Cor.2.8">1Co 2:8</reference>). He was, it is true, "afflicted," but not for His sins.

4. Surely... our griefs-- literally, "But yet He hath taken (or borne) our sicknesses," that is, they who despised Him because of His human infirmities ought rather to have esteemed Him on account of them; for thereby "Himself took OUR infirmities" (bodily diseases). So Mt 8:17 quotes it. In the Hebrew for "borne," or took, there is probably the double notion, He took on Himself vicariously (so Is 53:5, 6, 8, 12), and so He took away; His perfect humanity whereby He was bodily afflicted for us, and in all our afflictions (Is 63:9; He 4:15) was the ground on which He cured the sick; so that Matthew's quotation is not a mere accommodation. See Note 42 of Archbishop Magee, Atonement. The Hebrew there may mean to overwhelm with darkness; Messiah's time of darkness was temporary (Mt 27:45), answering to the bruising of His heel; Satan's is to be eternal, answering to the bruising of his head (compare Is 50:10). carried... sorrows-- The notion of substitution strictly. "Carried," namely, as a burden. "Sorrows," that is, pains of the mind; as "griefs" refer to pains of the body (Psa 32:10; 38:17). Mt 8:17 might seem to oppose this: "And bare our sicknesses." But he uses "sicknesses" figuratively for sins, the cause of them. Christ took on Himself all man's "infirmities;" so as to remove them; the bodily by direct miracle, grounded on His participation in human infirmities; those of the soul by His vicarious suffering, which did away with the source of both. Sin and sickness are ethically connected as cause and effect (Is 33:24; Psa 103:3; Mt 9:2; Joh 5:14; Jas 5:15). we did esteem him stricken-- judicially [Lowth], namely, for His sins; whereas it was for ours. "We thought Him to be a leper" [Jerome, Vulgate], leprosy being the direct divine judgment for guilt (Le 13:1-59; Nu 12:10, 15; 2Ch 26:18-21). smitten-- by divine judgments. afflicted-- for His sins; this was the point in which they so erred (Lu 23:34; Ac 3:17; 1Co 2:8). He was, it is true, "afflicted," but not for His sins.


<hi type="bold">5. wounded--</hi>a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced (<reference osisRef="Ps.22.16">Psa 22:16</reference>). The Margin, wrongly, from a Hebrew root, translates, "tormented."

<hi type="bold">for ... for--</hi>(<reference osisRef="Rom.4.25">Ro 4:25</reference>; <reference osisRef="2Cor.5.21">2Co 5:21</reference>; <reference osisRef="Heb.9.28">He 9:28</reference>; <reference osisRef="1Pet.2.24">1Pe 2:24</reference>; <reference osisRef="2Cor.3.18">3:18</reference>)--the cause for which He suffered not His own, but our sins.

<hi type="bold">bruised--</hi>crushing inward and outward suffering (see on <reference osisRef="Isa.53.10">Is 53:10</reference>).

<hi type="bold">chastisement--</hi>literally, the correction inflicted by a parent on children for their good (<reference osisRef="Heb.12.5-Heb.8.10">He 12:5-8, 10</reference>, <reference osisRef="Heb.8.11">11</reference>). Not punishment strictly; for this can have place only where there is guilt, which He had not; but He took on Himself the chastisement whereby the peace (reconciliation with our Father; <reference osisRef="Rom.5.1">Ro 5:1</reference>; <reference osisRef="Eph.2.14">Ep 2:14</reference>, 15, 17) of the children of God was to be effected (<reference osisRef="Heb.2.14">He 2:14</reference>).

<hi type="bold">upon him--</hi>as a burden; parallel to "hath borne" and "carried."

<hi type="bold">stripes--</hi>minutely prophetical of His being scourged (<reference osisRef="Matt.27.26">Mt 27:26</reference>; <reference osisRef="1Pet.2.24">1Pe 2:24</reference>).

<hi type="bold">healed--</hi>spiritually (<reference osisRef="Ps.41.4">Psa 41:4</reference>; <reference osisRef="Jer.8.22">Jr 8:22</reference>).

5. wounded-- a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced (Psa 22:16). The Margin, wrongly, from a Hebrew root, translates, "tormented." for... for-- (Ro 4:25; 2Co 5:21; He 9:28; 1Pe 2:24; 3:18)--the cause for which He suffered not His own, but our sins. bruised-- crushing inward and outward suffering (see on Is 53:10). chastisement-- literally, the correction inflicted by a parent on children for their good (He 12:5-8, 10, 11). Not punishment strictly; for this can have place only where there is guilt, which He had not; but He took on Himself the chastisement whereby the peace (reconciliation with our Father; Ro 5:1; Ep 2:14, 15, 17) of the children of God was to be effected (He 2:14). upon him-- as a burden; parallel to "hath borne" and "carried." stripes-- minutely prophetical of His being scourged (Mt 27:26; 1Pe 2:24). healed-- spiritually (Psa 41:4; Jr 8:22).


6. Penitent confession of believers and of Israel in the last days (<reference osisRef="Zech.12.10">Zec 12:10</reference>).

<hi type="bold">sheep ... astray--</hi>(<reference osisRef="Ps.119.176">Psa 119:176</reference>; <reference osisRef="1Pet.2.25">1Pe 2:25</reference>). The antithesis is, "In ourselves we were scattered; in Christ we are collected together; by nature we wander, driven headlong to destruction; in Christ we find the way to the gate of life" [Calvin]. True, also, literally of Israel before its coming restoration (<reference osisRef="Ezek.34.5">Eze 34:5</reference>, <reference osisRef="Ezek.34.6">6</reference>; <reference osisRef="Zech.10.2">Zec 10:2</reference>, <reference osisRef="Zech.10.6">6</reference>; compare with <reference osisRef="Ezek.34.23">Eze 34:23</reference>, <reference osisRef="Ezek.34.24">24</reference>; <reference osisRef="Jer.23.4">Jr 23:4</reference>, <reference osisRef="Jer.23.5">5</reference>; also <reference osisRef="Matt.9.36">Mt 9:36</reference>).

<hi type="bold">laid--</hi>"hath made to light on Him" [Lowth]. Rather, "hath made to rush upon Him" [Maurer].

<hi type="bold">the iniquity--</hi>that is, its penalty; or rather, as in <reference osisRef="2Cor.5.21">2Co 5:21</reference>; He was not merely a sin offering (which would destroy the antithesis to "righteousness"), but "sin for us"; sin itself vicariously; the representative of the aggregate sin of all mankind; not sins in the plural, for the "sin" of the world is one (<reference osisRef="Rom.5.16">Ro 5:16</reference>, <reference osisRef="Rom.5.17">17</reference>); thus we are made not merely righteous, but righteousness, even "the righteousness of God." The innocent was punished as if guilty, that the guilty might be rewarded as if innocent. This verse could be said of no mere martyr.

6. Penitent confession of believers and of Israel in the last days (Zec 12:10). sheep... astray-- (Psa 119:176; 1Pe 2:25). The antithesis is, "In ourselves we were scattered; in Christ we are collected together; by nature we wander, driven headlong to destruction; in Christ we find the way to the gate of life" [Calvin]. True, also, literally of Israel before its coming restoration (Eze 34:5, 6; Zec 10:2, 6; compare with Eze 34:23, 24; Jr 23:4, 5; also Mt 9:36). laid-- "hath made to light on Him" [Lowth]. Rather, "hath made to rush upon Him" [Maurer]. the iniquity-- that is, its penalty; or rather, as in 2Co 5:21; He was not merely a sin offering (which would destroy the antithesis to "righteousness"), but "sin for us"; sin itself vicariously; the representative of the aggregate sin of all mankind; not sins in the plural, for the "sin" of the world is one (Ro 5:16, 17); thus we are made not merely righteous, but righteousness, even "the righteousness of God." The innocent was punished as if guilty, that the guilty might be rewarded as if innocent. This verse could be said of no mere martyr.


<hi type="bold">7. oppressed--</hi>Lowth translates, "It was exacted, and He was made answerable." The verb means, "to have payment of a debt sternly exacted" (<reference osisRef="Deut.15.2">De 15:2</reference>, <reference osisRef="Deut.15.3">3</reference>), and so to be oppressed in general; the exaction of the full penalty for our sins in His sufferings is probably alluded to.

<hi type="bold">and ... afflicted--</hi>or, and yet He suffered, or bore Himself patiently, &c. [Hengstenberg and Maurer]. Lowth's translation, "He was made answerable," is hardly admitted by the Hebrew.

<hi type="bold">opened not ... mouth--</hi><reference osisRef="Jer.11.19">Jr 11:19</reference>; and David in <reference osisRef="Ps.38.13">Psa 38:13</reference>, <reference osisRef="Ps.38.14">14</reference>; <reference osisRef="Ps.39.9">39:9</reference>, prefiguring Messiah (<reference osisRef="Matt.26.63">Mt 26:63</reference>; <reference osisRef="Matt.27.12">27:12</reference>, <reference osisRef="Matt.27.14">14</reference>; <reference osisRef="1Pet.2.23">1Pe 2:23</reference>).

7. oppressed-- Lowth translates, "It was exacted, and He was made answerable." The verb means, "to have payment of a debt sternly exacted" (De 15:2, 3), and so to be oppressed in general; the exaction of the full penalty for our sins in His sufferings is probably alluded to. and... afflicted-- or, and yet He suffered, or bore Himself patiently, &c. [Hengstenberg and Maurer]. Lowth's translation, "He was made answerable," is hardly admitted by the Hebrew. opened not... mouth-- Jr 11:19; and David in Psa 38:13, 14; 39:9, prefiguring Messiah (Mt 26:63; 27:12, 14; 1Pe 2:23).


8. Rather, "He was taken away (that is, cut off) by oppression and by a judicial sentence"; a hendiadys for, "by an oppressive judicial sentence" [Lowth and Hengstenberg]. Gesenius not so well, "He was delivered from oppression and punishment" only by death. English Version also translates, "from ... from," not "by ... by." But "prison" is not true of Jesus, who was not incarcerated; restraint and bonds (<reference osisRef="John.18.24">Joh 18:24</reference>) more accord with the Hebrew. <reference osisRef="Acts.8.33">Ac 8:33</reference>; translate as the Septuagint: "In His humiliation His judgment (legal trial) was taken away"; the virtual sense of the Hebrew as rendered by Lowth and sanctioned by the inspired writer of Acts; He was treated as one so mean that a fair trial was denied Him (<reference osisRef="Matt.26.59">Mt 26:59</reference>; <reference osisRef="Mark.14.55-Mark.14.59">Mr 14:55-59</reference>). Horsley translates, "After condemnation and judgment He was accepted."

<hi type="bold">who ... declare ... generation--</hi>who can set forth (the wickedness of) His generation? that is, of His contemporaries [Alford on Ac 8:33], which suits best the parallelism, "the wickedness of His generation" corresponding to "oppressive judgment." But Luther, "His length of life," that is, there shall be no end of His future days (<reference osisRef="Isa.53.10">Is 53:10</reference>; <reference osisRef="Rom.6.9">Ro 6:9</reference>). Calvin includes the days of His Church, which is inseparable from Himself. Hengstenberg, "His posterity." He, indeed, shall be cut off, but His race shall be so numerous that none can fully declare it. Chyrsostom, &c., "His eternal sonship and miraculous incarnation."

<hi type="bold">cut off--</hi>implying a violent death (<reference osisRef="Dan.9.26">Da 9:26</reference>).

<hi type="bold">my people--</hi>Isaiah, including himself among them by the word "my" [Hengstenberg]. Rather, Jehovah speaks in the person of His prophet, "My people," by the election of grace (<reference osisRef="Heb.2.13">He 2:13</reference>).

<hi type="bold">was he stricken--</hi>Hebrew, "the stroke (was laid) upon Him." Gesenius says the Hebrew means "them"; the collective body, whether of the prophets or people, to which the Jews refer the whole prophecy. But Jerome, the Syriac, and Ethiopiac versions translate it "Him"; so it is singular in some passages; <reference osisRef="Ps.11.7">Psa 11:7</reference>, His; <reference osisRef="Job.27.23">Job 27:23</reference>, Him; <reference osisRef="Isa.44.15">Is 44:15</reference>, thereto. The Septuagint, the Hebrew, lamo, "upon Him," read the similar words, lamuth, "unto death," which would at once set aside the Jewish interpretation, "upon them." Origen, who laboriously compared the Hebrew with the Septuagint, so read it, and urged it against the Jews of his day, who would have denied it to be the true reading if the word had not then really so stood in the Hebrew text [Lowth]. If his sole authority be thought insufficient, perhaps lamo may imply that Messiah was the representative of the collective body of all men; hence the equivocal plural-singular form.

8. Rather, "He was taken away (that is, cut off) by oppression and by a judicial sentence"; a hendiadys for, "by an oppressive judicial sentence" [Lowth and Hengstenberg]. Gesenius not so well, "He was delivered from oppression and punishment" only by death. English Version also translates, "from... from," not "by... by." But "prison" is not true of Jesus, who was not incarcerated; restraint and bonds (Joh 18:24) more accord with the Hebrew. Ac 8:33; translate as the Septuagint: "In His humiliation His judgment (legal trial) was taken away"; the virtual sense of the Hebrew as rendered by Lowth and sanctioned by the inspired writer of Acts; He was treated as one so mean that a fair trial was denied Him (Mt 26:59; Mr 14:55-59). Horsley translates, "After condemnation and judgment He was accepted." who... declare... generation-- who can set forth (the wickedness of) His generation? that is, of His contemporaries [Alford on Ac 8:33], which suits best the parallelism, "the wickedness of His generation" corresponding to "oppressive judgment." But Luther, "His length of life," that is, there shall be no end of His future days (Is 53:10; Ro 6:9). Calvin includes the days of His Church, which is inseparable from Himself. Hengstenberg, "His posterity." He, indeed, shall be cut off, but His race shall be so numerous that none can fully declare it. Chyrsostom, &c., "His eternal sonship and miraculous incarnation." cut off-- implying a violent death (Da 9:26). my people-- Isaiah, including himself among them by the word "my" [Hengstenberg]. Rather, Jehovah speaks in the person of His prophet, "My people," by the election of grace (He 2:13). was he stricken-- Hebrew, "the stroke (was laid) upon Him." Gesenius says the Hebrew means "them"; the collective body, whether of the prophets or people, to which the Jews refer the whole prophecy. But Jerome, the Syriac, and Ethiopiac versions translate it "Him"; so it is singular in some passages; Psa 11:7, His; Job 27:23, Him; Is 44:15, thereto. The Septuagint, the Hebrew, lamo, "upon Him," read the similar words, lamuth, "unto death," which would at once set aside the Jewish interpretation, "upon them." Origen, who laboriously compared the Hebrew with the Septuagint, so read it, and urged it against the Jews of his day, who would have denied it to be the true reading if the word had not then really so stood in the Hebrew text [Lowth]. If his sole authority be thought insufficient, perhaps lamo may imply that Messiah was the representative of the collective body of all men; hence the equivocal plural-singular form.


9. Rather, "His grave was appointed," or "they appointed Him His grave" [Hengstenberg]; that is, they intended (by crucifying Him with two thieves, <reference osisRef="Matt.27.38">Mt 27:38</reference>) that He should have His grave "with the wicked." Compare <reference osisRef="John.19.31">Joh 19:31</reference>, the denial of honorable burial being accounted a great ignominy (see on <reference osisRef="Isa.14.19">Is 14:19</reference>; <reference osisRef="Jer.26.23">Jr 26:23</reference>).

<hi type="bold">and with ... rich--</hi>rather, "but He was with a rich man," &c. Gesenius, for the parallelism to "the wicked," translates "ungodly" (the effect of riches being to make one ungodly); but the Hebrew everywhere means "rich," never by itself ungodly; the parallelism, too, is one of contrast; namely, between their design and the fact, as it was ordered by God (<reference osisRef="Matt.27.57">Mt 27:57</reference>; <reference osisRef="Mark.15.43-Mark.15.46">Mr 15:43-46</reference>; <reference osisRef="John.19.39">Joh 19:39</reference>, <reference osisRef="John.19.40">40</reference>); two rich men honored Him at His death, Joseph of Arimathæa, and Nicodemus.

<hi type="bold">in his death--</hi>Hebrew, "deaths." Lowth translates, "His tomb"; bamoth, from a different root, meaning "high places," and so mounds for sepulture (<reference osisRef="Ezek.43.7">Eze 43:7</reference>). But all the versions oppose this, and the Hebrew hardly admits it. Rather translate, "after His death" [Hengstenberg]; as we say, "at His death." The plural, "deaths," intensifies the force; as Adam by sin "dying died" (<reference osisRef="Gen.2.17">Ge 2:17</reference>, Margin); that is, incurred death, physical and spiritual. So Messiah, His substitute, endured death in both senses; spiritual, during His temporary abandonment by the Father; physical, when He gave up the ghost.

<hi type="bold">because--</hi>rather, as the sense demands (so in <reference osisRef="Job.16.17">Job 16:17</reference>), "although He had done no," &c. [Hengstenberg], (<reference osisRef="1Pet.2.20-1Pet.2.22">1Pe 2:20-22</reference>; <reference osisRef="1John.3.5">1Jo 3:5</reference>).

<hi type="bold">violence--</hi>that is, wrong.

9. Rather, "His grave was appointed," or "they appointed Him His grave" [Hengstenberg]; that is, they intended (by crucifying Him with two thieves, Mt 27:38) that He should have His grave "with the wicked." Compare Joh 19:31, the denial of honorable burial being accounted a great ignominy (see on Is 14:19; Jr 26:23). and with... rich-- rather, "but He was with a rich man," &c. Gesenius, for the parallelism to "the wicked," translates "ungodly" (the effect of riches being to make one ungodly); but the Hebrew everywhere means "rich," never by itself ungodly; the parallelism, too, is one of contrast; namely, between their design and the fact, as it was ordered by God (Mt 27:57; Mr 15:43-46; Joh 19:39, 40); two rich men honored Him at His death, Joseph of Arimathæa, and Nicodemus. in his death-- Hebrew, "deaths." Lowth translates, "His tomb"; bamoth, from a different root, meaning "high places," and so mounds for sepulture (Eze 43:7). But all the versions oppose this, and the Hebrew hardly admits it. Rather translate, "after His death" [Hengstenberg]; as we say, "at His death." The plural, "deaths," intensifies the force; as Adam by sin "dying died" (Ge 2:17, Margin); that is, incurred death, physical and spiritual. So Messiah, His substitute, endured death in both senses; spiritual, during His temporary abandonment by the Father; physical, when He gave up the ghost. because-- rather, as the sense demands (so in Job 16:17), "although He had done no," &c. [Hengstenberg], (1Pe 2:20-22; 1Jo 3:5). violence-- that is, wrong.


10. Transition from His humiliation to His exaltation.

<hi type="bold">pleased the Lord--</hi>the secret of His sufferings. They were voluntarily borne by Messiah, in order that thereby He might "do Jehovah's will" (<reference osisRef="John.6.38">Joh 6:38</reference>; <reference osisRef="Heb.10.7">He 10:7</reference>, <reference osisRef="Heb.10.9">9</reference>), as to man's redemption; so at the end of the verse, "the pleasure of the Lord shall prosper in His hand."

<hi type="bold">bruise--</hi>(see <reference osisRef="Isa.53.5">Is 53:5</reference>); <reference osisRef="Gen.3.15">Ge 3:15</reference>, was hereby fulfilled, though the Hebrew word for "bruise," there, is not the one used here. The word "Himself," in Matthew, implies a personal bearing on Himself of our maladies, spiritual and physical, which included as a consequence His ministration to our bodily ailments: these latter are the reverse side of sin; His bearing on Him our spiritual malady involved with it His bearing sympathetically, and healing, the outward: which is its fruits and its type. Hengstenberg rightly objects to Magee's translation, "taken away," instead of "borne," that the parallelism to "carried" would be destroyed. Besides, the Hebrew word elsewhere, when connected with sin, means to bear it and its punishment (<reference osisRef="Ezek.18.20">Eze 18:20</reference>). Matthew, elsewhere, also sets forth His vicarious atonement (<reference osisRef="Matt.20.28">Mt 20:28</reference>).

<hi type="bold">when thou, &c.--</hi>rather, as Margin, "when His soul (that is, He) shall have made an offering," &c. In the English Version the change of person is harsh: from Jehovah, addressed in the second person (<reference osisRef="Isa.53.10">Is 53:10</reference>), to Jehovah speaking in the first person in <reference osisRef="Isa.53.11">Is 53:11</reference>. The Margin rightly makes the prophet in the name of Jehovah Himself to speak in this verse.

<hi type="bold">offering for sin--</hi>(<reference osisRef="Rom.3.25">Ro 3:25</reference>; <reference osisRef="1John.2.2">1Jo 2:2</reference>; <reference osisRef="2Cor.4.10">4:10</reference>).

<hi type="bold">his seed--</hi>His spiritual posterity shall be numerous (<reference osisRef="Ps.22.30">Psa 22:30</reference>); nay, more, though He must die, He shall see them. A numerous posterity was accounted a high blessing among the Hebrews; still more so, for one to live to see them (<reference osisRef="Gen.48.11">Ge 48:11</reference>; <reference osisRef="Ps.128.6">Psa 128:6</reference>).

<hi type="bold">prolong ... days--</hi>also esteemed a special blessing among the Jews (<reference osisRef="Ps.91.16">Psa 91:16</reference>). Messiah shall, after death, rise again to an endless life (<reference osisRef="Hos.6.2">Ho 6:2</reference>; <reference osisRef="Rom.6.9">Ro 6:9</reference>).

<hi type="bold">prosper--</hi>(<reference osisRef="Isa.52.13">Is 52:13</reference>, Margin).

10. Transition from His humiliation to His exaltation. pleased the Lord-- the secret of His sufferings. They were voluntarily borne by Messiah, in order that thereby He might "do Jehovah's will" (Joh 6:38; He 10:7, 9), as to man's redemption; so at the end of the verse, "the pleasure of the Lord shall prosper in His hand." bruise-- (see Is 53:5); Ge 3:15, was hereby fulfilled, though the Hebrew word for "bruise," there, is not the one used here. The word "Himself," in Matthew, implies a personal bearing on Himself of our maladies, spiritual and physical, which included as a consequence His ministration to our bodily ailments: these latter are the reverse side of sin; His bearing on Him our spiritual malady involved with it His bearing sympathetically, and healing, the outward: which is its fruits and its type. Hengstenberg rightly objects to Magee's translation, "taken away," instead of "borne," that the parallelism to "carried" would be destroyed. Besides, the Hebrew word elsewhere, when connected with sin, means to bear it and its punishment (Eze 18:20). Matthew, elsewhere, also sets forth His vicarious atonement (Mt 20:28). when thou, &c.-- rather, as Margin, "when His soul (that is, He) shall have made an offering," &c. In the English Version the change of person is harsh: from Jehovah, addressed in the second person (Is 53:10), to Jehovah speaking in the first person in Is 53:11. The Margin rightly makes the prophet in the name of Jehovah Himself to speak in this verse. offering for sin-- (Ro 3:25; 1Jo 2:2; 4:10). his seed-- His spiritual posterity shall be numerous (Psa 22:30); nay, more, though He must die, He shall see them. A numerous posterity was accounted a high blessing among the Hebrews; still more so, for one to live to see them (Ge 48:11; Psa 128:6). prolong... days-- also esteemed a special blessing among the Jews (Psa 91:16). Messiah shall, after death, rise again to an endless life (Ho 6:2; Ro 6:9). prosper-- (Is 52:13, Margin).


11. Jehovah is still speaking.

<hi type="bold">see of the travail--</hi>He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them (<reference osisRef="Isa.49.4">Is 49:4</reference>, <reference osisRef="Isa.49.5">5</reference>; <reference osisRef="Isa.50.5">50:5</reference>, <reference osisRef="Isa.50.9">9</reference>). The "satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days (<reference osisRef="Isa.2.2-Isa.2.4">Is 2:2-4</reference>).

<hi type="bold">his knowledge--</hi>rather, the knowledge (experimentally) of Him (<reference osisRef="John.17.3">Joh 17:3</reference>; <reference osisRef="Phil.3.10">Php 3:10</reference>).

<hi type="bold">my ... servant--</hi>Messiah (<reference osisRef="Isa.42.1">Is 42:1</reference>; <reference osisRef="Isa.52.13">52:13</reference>).

<hi type="bold">righteous--</hi>the ground on which He justifies others, His own righteousness (<reference osisRef="1John.2.1">1Jo 2:1</reference>).

<hi type="bold">justify--</hi>treat as if righteous; forensically; on the ground of His meritorious suffering, not their righteousness.

<hi type="bold">bear ... iniquities--</hi>(<reference osisRef="Isa.53.4">Is 53:4</reference>, <reference osisRef="Isa.53.5">5</reference>), as the sinner's substitute.

11. Jehovah is still speaking. see of the travail-- He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them (Is 49:4, 5; 50:5, 9). The "satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days (Is 2:2-4). his knowledge-- rather, the knowledge (experimentally) of Him (Joh 17:3; Php 3:10). my... servant-- Messiah (Is 42:1; 52:13). righteous-- the ground on which He justifies others, His own righteousness (1Jo 2:1). justify-- treat as if righteous; forensically; on the ground of His meritorious suffering, not their righteousness. bear... iniquities-- (Is 53:4, 5), as the sinner's substitute.


<hi type="bold">12. divide--</hi>as a conqueror dividing the spoil after a victory (<reference osisRef="Ps.2.8">Psa 2:8</reference>; <reference osisRef="Luke.11.22">Lu 11:22</reference>).

<hi type="bold">him--</hi>for Him.

<hi type="bold">with ... great--</hi>Hengstenberg translates, "I will give Him the mighty for a portion"; so the Septuagint. But the parallel clause, "with the strong," favors English Version. His triumphs shall be not merely among the few and weak, but among the many and mighty.

<hi type="bold">spoil ... strong--</hi>(<reference osisRef="Col.2.15">Col 2:15</reference>; compare <reference osisRef="Prov.16.19">Pr 16:19</reference>). "With the great; with the mighty," may mean, as a great and mighty hero.

<hi type="bold">poured out ... soul--</hi>that is, His life, which was considered as residing in the blood (<reference osisRef="Lev.17.11">Le 17:11</reference>; <reference osisRef="Rom.3.25">Ro 3:25</reference>).

<hi type="bold">numbered with, &c.--</hi>not that He was a transgressor, but He was treated as such, when crucified with thieves (<reference osisRef="Mark.15.28">Mr 15:28</reference>; <reference osisRef="Luke.22.37">Lu 22:37</reference>).

<hi type="bold">made intercession, &c.--</hi>This office He began on the cross (<reference osisRef="Luke.23.34">Lu 23:34</reference>), and now continues in heaven (<reference osisRef="Isa.59.16">Is 59:16</reference>; <reference osisRef="Heb.9.24">He 9:24</reference>; <reference osisRef="1John.2.1">1Jo 2:1</reference>). Understand because before "He was numbered ... He bare ... made intercession." His meritorious death and intercession are the cause of His ultimate triumph. Maurer, for the parallelism, translates, "He was put on the same footing with the transgressors." But English Version agrees better with the Hebrew, and with the sense and fact as to Christ. Maurer's translation would make a tautology after "He was numbered with the transgressors"; parallelism does not need so servile a repetition. "He made intercession for," &c., answers to the parallel, "He was numbered with," &c., as effect answers to cause, His intercession for sinners being the effect flowing from His having been numbered with them. <chapter eID="Isa.53"/>

12. divide-- as a conqueror dividing the spoil after a victory (Psa 2:8; Lu 11:22). him-- for Him. with... great-- Hengstenberg translates, "I will give Him the mighty for a portion"; so the Septuagint. But the parallel clause, "with the strong," favors English Version. His triumphs shall be not merely among the few and weak, but among the many and mighty. spoil... strong-- (Col 2:15; compare Pr 16:19). "With the great; with the mighty," may mean, as a great and mighty hero. poured out... soul-- that is, His life, which was considered as residing in the blood (Le 17:11; Ro 3:25). numbered with, &c.-- not that He was a transgressor, but He was treated as such, when crucified with thieves (Mr 15:28; Lu 22:37). made intercession, &c.-- This office He began on the cross (Lu 23:34), and now continues in heaven (Is 59:16; He 9:24; 1Jo 2:1). Understand because before "He was numbered... He bare... made intercession." His meritorious death and intercession are the cause of His ultimate triumph. Maurer, for the parallelism, translates, "He was put on the same footing with the transgressors." But English Version agrees better with the Hebrew, and with the sense and fact as to Christ. Maurer's translation would make a tautology after "He was numbered with the transgressors"; parallelism does not need so servile a repetition. "He made intercession for," &c., answers to the parallel, "He was numbered with," &c., as effect answers to cause, His intercession for sinners being the effect flowing from His having been numbered with them.


<title type="x-s2">CHAPTER 54</title> <title type="x-s3"><reference osisRef="Isa.54.1-Isa.54.17">Is 54:1-17</reference>. The Fruit of Messiah's Sufferings, and of Israel's Final Penitence at Her Past Unbelief (<reference osisRef="Isa.53.6">Is 53:6</reference>): Her Joyful Restoration and Enlargement by Jehovah, Whose Wrath Was Momentary, but His Kindness Everlasting.</title>
 Israel converted is compared to a wife (<reference osisRef="Isa.54.5">Is 54:5</reference>; <reference osisRef="Isa.62.5">Is 62:5</reference>) put away for unfaithfulness, but now forgiven and taken home again. The converted Gentiles are represented as a new progeny of the long-forsaken but now restored wife. The pre-eminence of the Hebrew Church as the mother Church of Christendom is the leading idea; the conversion of the Gentiles is mentioned only as part of her felicity [Horsley].

<hi type="bold">1. Sing--</hi>for joy (<reference osisRef="Zeph.3.14">Zep 3:14</reference>).

<hi type="bold">barren--</hi>the Jewish Church once forsaken by God, and therefore during that time destitute of spiritual children (<reference osisRef="Isa.54.6">Is 54:6</reference>).

<hi type="bold">didst not bear--</hi>during the Babylonian exile primarily. Secondarily, and chiefly, during Israel's present dispersion.

<hi type="bold">the children--</hi>the Gentiles adopted by special grace into the original Church (<reference osisRef="Isa.54.3">Is 54:3</reference>; <reference osisRef="Isa.49.20">Is 49:20</reference>, <reference osisRef="Isa.49.21">21</reference>).

<hi type="bold">than ... married wife--</hi>than were her spiritual children, when Israel was still a married wife (under the law, before the Babylonian exile), before God put her away [Maurer]. So Paul contrasts the universal Church of the New Testament with the Church of the Old Testament legal dispensation, quoting this very passage (<reference osisRef="Gal.4.27">Ga 4:27</reference>). But the full accomplishment of it is yet future.

CHAPTER 54 Is 54:1-17. The Fruit of Messiah's Sufferings, and of Israel's Final Penitence at Her Past Unbelief (Is 53:6): Her Joyful Restoration and Enlargement by Jehovah, Whose Wrath Was Momentary, but His Kindness Everlasting. Israel converted is compared to a wife (Is 54:5; Is 62:5) put away for unfaithfulness, but now forgiven and taken home again. The converted Gentiles are represented as a new progeny of the long-forsaken but now restored wife. The pre-eminence of the Hebrew Church as the mother Church of Christendom is the leading idea; the conversion of the Gentiles is mentioned only as part of her felicity [Horsley]. 1. Sing-- for joy (Zep 3:14). barren-- the Jewish Church once forsaken by God, and therefore during that time destitute of spiritual children (Is 54:6). didst not bear-- during the Babylonian exile primarily. Secondarily, and chiefly, during Israel's present dispersion. the children-- the Gentiles adopted by special grace into the original Church (Is 54:3; Is 49:20, 21). than... married wife-- than were her spiritual children, when Israel was still a married wife (under the law, before the Babylonian exile), before God put her away [Maurer]. So Paul contrasts the universal Church of the New Testament with the Church of the Old Testament legal dispensation, quoting this very passage (Ga 4:27). But the full accomplishment of it is yet future.


2. (<reference osisRef="Isa.49.19">Is 49:19</reference>, <reference osisRef="Isa.49.20">20</reference>; Jr 31:31-36, 38, 39). Thy children shall be so many that thy borders must be extended to contain them.

<hi type="bold">curtains--</hi>the cloth forming the covering of the tent.

<hi type="bold">spare not--</hi>give abundantly the means for the enlargement of the Church (<reference osisRef="2Cor.9.5-2Cor.9.7">2Co 9:5-7</reference>).

<hi type="bold">cords ... stakes--</hi>The more the tent is enlarged by lengthening the cords by which the cloth covering is fastened to the ground, the more the stakes supporting the tent need to be strengthened; the Church is not merely to seek new converts, but to strengthen those she has in the faith. The image is appropriate, as the tabernacle was the symbol of the old Israelitish Church (see on <reference osisRef="Isa.33.20">Is 33:20</reference>).

2. (Is 49:19, 20; Jr 31:31-36, 38, 39). Thy children shall be so many that thy borders must be extended to contain them. curtains-- the cloth forming the covering of the tent. spare not-- give abundantly the means for the enlargement of the Church (2Co 9:5-7). cords... stakes-- The more the tent is enlarged by lengthening the cords by which the cloth covering is fastened to the ground, the more the stakes supporting the tent need to be strengthened; the Church is not merely to seek new converts, but to strengthen those she has in the faith. The image is appropriate, as the tabernacle was the symbol of the old Israelitish Church (see on Is 33:20).


<hi type="bold">3. break forth--</hi>rather, "burst forth" with increase; thy offspring shall grow, answering to "thy seed" in the parallel clause.

<hi type="bold">thy seed--</hi>Israel and her children, as distinguished from "the Gentiles."

<hi type="bold">desolate cities--</hi>of Israel (<reference osisRef="Isa.44.26">Is 44:26</reference>).

3. break forth-- rather, "burst forth" with increase; thy offspring shall grow, answering to "thy seed" in the parallel clause. thy seed-- Israel and her children, as distinguished from "the Gentiles." desolate cities-- of Israel (Is 44:26).


4. (<reference osisRef="Isa.41.10">Is 41:10</reference>, <reference osisRef="Isa.41.14">14</reference>).

<hi type="bold">shame of thy youth--</hi>Israel's unfaithfulness as wife of Jehovah, almost from her earliest history.

<hi type="bold">reproach of widowhood--</hi>Israel's punishment in her consequent dismissal from God and barrenness of spiritual children in Babylon and her present dispersion (<reference osisRef="Isa.54.1">Is 54:1</reference>; <reference osisRef="Isa.49.21">Is 49:21</reference>; <reference osisRef="Jer.3.24">Jr 3:24</reference>, <reference osisRef="Jer.3.25">25</reference>; <reference osisRef="Jer.31.19">31:19</reference>; <reference osisRef="Hos.2.2-Hos.2.5">Ho 2:2-5</reference>).

4. (Is 41:10, 14). shame of thy youth-- Israel's unfaithfulness as wife of Jehovah, almost from her earliest history. reproach of widowhood-- Israel's punishment in her consequent dismissal from God and barrenness of spiritual children in Babylon and her present dispersion (Is 54:1; Is 49:21; Jr 3:24, 25; 31:19; Ho 2:2-5).


5. (<reference osisRef="Isa.62.5">Is 62:5</reference>; <reference osisRef="Jer.3.14">Jr 3:14</reference>). That God was Israel's "Maker," both as individuals and as the theocratic kingdom, is the pledge of assurance that He will be her Redeemer (<reference osisRef="Isa.43.1-Isa.43.3">Is 43:1-3</reference>). Hebrew, "makers ... husbands"; plural for singular, to denote excellency.

<hi type="bold">of Israel ... whole earth--</hi>Not until He manifests Himself as God of Israel shall He appear as God of the whole earth (<reference osisRef="Ps.102.13">Psa 102:13</reference>, 15, 16; <reference osisRef="Zech.14.5">Zec 14:5</reference>, <reference osisRef="Zech.14.9">9</reference>).

5. (Is 62:5; Jr 3:14). That God was Israel's "Maker," both as individuals and as the theocratic kingdom, is the pledge of assurance that He will be her Redeemer (Is 43:1-3). Hebrew, "makers... husbands"; plural for singular, to denote excellency. of Israel... whole earth-- Not until He manifests Himself as God of Israel shall He appear as God of the whole earth (Psa 102:13, 15, 16; Zec 14:5, 9).


<hi type="bold">6. called--</hi>that is, recalled: the prophetic past for the future.

<hi type="bold">forsaken--</hi>that had been forsaken.

<hi type="bold">when thou--</hi>or, "when she was rejected"; one who had been a wife of youth (<reference osisRef="Ezek.16.8">Eze 16:8</reference>, 22, 60; <reference osisRef="Jer.2.2">Jr 2:2</reference>) at the time when (thou, or) she was rejected for infidelity [Maurer]. "A wife of youth but afterwards rejected" [Lowth].

6. called-- that is, recalled: the prophetic past for the future. forsaken-- that had been forsaken. when thou-- or, "when she was rejected"; one who had been a wife of youth (Eze 16:8, 22, 60; Jr 2:2) at the time when (thou, or) she was rejected for infidelity [Maurer]. "A wife of youth but afterwards rejected" [Lowth].


<hi type="bold">7. small moment--</hi>as compared with Israel's coming long prosperity (<reference osisRef="Isa.26.20">Is 26:20</reference>; <reference osisRef="Isa.60.10">60:10</reference>). So the spiritual Israel (<reference osisRef="Ps.30.5">Psa 30:5</reference>; <reference osisRef="2Cor.4.17">2Co 4:17</reference>).

<hi type="bold">gather thee--</hi>to Myself from thy dispersions.

7. small moment-- as compared with Israel's coming long prosperity (Is 26:20; 60:10). So the spiritual Israel (Psa 30:5; 2Co 4:17). gather thee-- to Myself from thy dispersions.


<hi type="bold">8. In a little wrath--</hi>rather, "In the overflowing of wrath"; as <reference osisRef="Prov.27.4">Pr 27:4</reference>, Margin, [Gesenius]. The wrath, though but "for a moment," was overflowing while it lasted.

<hi type="bold">hid ... face--</hi>(<reference osisRef="Isa.8.17">Is 8:17</reference>; <reference osisRef="Ps.30.7">Psa 30:7</reference>).

<hi type="bold">everlasting--</hi>in contrast to "for a moment."

8. In a little wrath-- rather, "In the overflowing of wrath"; as Pr 27:4, Margin, [Gesenius]. The wrath, though but "for a moment," was overflowing while it lasted. hid... face-- (Is 8:17; Psa 30:7). everlasting-- in contrast to "for a moment."


9. I am about to do the same in this instance as in Noah's flood. As I swore then that it should not return (<reference osisRef="Gen.8.21">Ge 8:21</reference>; <reference osisRef="Gen.9.11">9:11</reference>), and I kept that promise, so I swear now to My people, and will perform My promise, that there shall be no return of the deluge of My wrath upon them. Lowth, on insufficient authority, reads (the same will I do now as), "in the days of Noah."

9. I am about to do the same in this instance as in Noah's flood. As I swore then that it should not return (Ge 8:21; 9:11), and I kept that promise, so I swear now to My people, and will perform My promise, that there shall be no return of the deluge of My wrath upon them. Lowth, on insufficient authority, reads (the same will I do now as), "in the days of Noah."


10. (<reference osisRef="Isa.51.6">Is 51:6</reference>; <reference osisRef="Ps.89.33">Psa 89:33</reference>, <reference osisRef="Ps.89.34">34</reference>; <reference osisRef="Rom.11.29">Ro 11:29</reference>).

<hi type="bold">covenant of my peace--</hi>(<reference osisRef="2Sam.23.5">2Sa 23:5</reference>). The covenant whereby I have made thee at peace with Me.

10. (Is 51:6; Psa 89:33, 34; Ro 11:29). covenant of my peace-- (2Sa 23:5). The covenant whereby I have made thee at peace with Me.


<hi type="bold">11. not comforted--</hi>by anyone; none gave her help or comfort.

<hi type="bold">lay ... with fair colours--</hi>rather, "lay ... in cement of vermilion" [Lowth]. The Hebrew for "fair colors" means stibium, the paint with which Eastern women painted their eyelids and eyelashes (<reference osisRef="2Kgs.9.30">2Ki 9:30</reference>). The very cement shall be of the most beautiful color (<reference osisRef="Rev.21.18-Rev.21.21">Re 21:18-21</reference>).

11. not comforted-- by anyone; none gave her help or comfort. lay... with fair colours-- rather, "lay... in cement of vermilion" [Lowth]. The Hebrew for "fair colors" means stibium, the paint with which Eastern women painted their eyelids and eyelashes (2Ki 9:30). The very cement shall be of the most beautiful color (Re 21:18-21).


<hi type="bold">12. windows--</hi>rather, "battlements"; literally, "suns"; applied to battlements from their radiated appearance.

<hi type="bold">agates--</hi>rather, "rubies."

<hi type="bold">carbuncles--</hi>literally, "sparkling gems"; the carbuncle when held to the sun becomes like a burning coal.

<hi type="bold">all thy borders--</hi>rather, "thy whole circuit," consisting of precious stones. The glory of the Church on earth, when the Hebrew Church, according to the original design, shall be the metropolis of Christendom.

12. windows-- rather, "battlements"; literally, "suns"; applied to battlements from their radiated appearance. agates-- rather, "rubies." carbuncles-- literally, "sparkling gems"; the carbuncle when held to the sun becomes like a burning coal. all thy borders-- rather, "thy whole circuit," consisting of precious stones. The glory of the Church on earth, when the Hebrew Church, according to the original design, shall be the metropolis of Christendom.


13. Quoted by the Saviour (<reference osisRef="John.6.45">Joh 6:45</reference>), to prove that in order to come to Him, men must be "drawn" by the Father. So <reference osisRef="Jer.31.34">Jr 31:34</reference>; <reference osisRef="Mic.4.2">Mi 4:2</reference>; <reference osisRef="1Cor.2.10">1Co 2:10</reference>; <reference osisRef="Heb.8.10">He 8:10</reference>; <reference osisRef="Heb.10.16">10:16</reference>; <reference osisRef="1John.2.20">1Jo 2:20</reference>.

<hi type="bold">great ... peace--</hi>generally (<reference osisRef="Ps.119.165">Psa 119:165</reference>). Specially referring to the peaceful prosperity which shall prevail under Messiah in the latter days (<reference osisRef="Isa.2.4">Is 2:4</reference>, <reference osisRef="2Cor.9.6">9:6</reference>).

13. Quoted by the Saviour (Joh 6:45), to prove that in order to come to Him, men must be "drawn" by the Father. So Jr 31:34; Mi 4:2; 1Co 2:10; He 8:10; 10:16; 1Jo 2:20. great... peace-- generally (Psa 119:165). Specially referring to the peaceful prosperity which shall prevail under Messiah in the latter days (Is 2:4, 9:6).


<hi type="bold">14. righteousness--</hi>the characteristic of the reign of Messiah (<reference osisRef="Isa.11.4">Is 11:4</reference>, <reference osisRef="Isa.11.5">5</reference>; <reference osisRef="Ps.72.2">Psa 72:2</reference>, <reference osisRef="Ps.72.4">4</reference>; <reference osisRef="Rev.19.11">Re 19:11</reference>).

<hi type="bold">far from oppression, &c.--</hi>far from suffering oppression; "for thou shall have nothing to fear."

14. righteousness-- the characteristic of the reign of Messiah (Is 11:4, 5; Psa 72:2, 4; Re 19:11). far from oppression, &c.-- far from suffering oppression; "for thou shall have nothing to fear."


<hi type="bold">15. gather together, &c.--</hi>that is, If it should happen that enemies "gather together" against thee (<reference osisRef="Ps.2.2">Psa 2:2</reference>), they will not have been sent by Me (compare <reference osisRef="Hos.8.4">Ho 8:4</reference>) as instruments of My wrath (nay, it will be with My disapproval); for "whosoever shall gather together," &c. (<reference osisRef="Ps.59.3">Psa 59:3</reference>).

<hi type="bold">fall for thy sake--</hi>rather, "shall come over to thy side" [Lowth]. Literally, "fall to thee" (<reference osisRef="Jer.21.9">Jr 21:9</reference>; <reference osisRef="Jer.39.9">39:9</reference>). To be fully fulfilled to Jerusalem hereafter (<reference osisRef="Zech.14.16">Zec 14:16</reference>).

15. gather together, &c.-- that is, If it should happen that enemies "gather together" against thee (Psa 2:2), they will not have been sent by Me (compare Ho 8:4) as instruments of My wrath (nay, it will be with My disapproval); for "whosoever shall gather together," &c. (Psa 59:3). fall for thy sake-- rather, "shall come over to thy side" [Lowth]. Literally, "fall to thee" (Jr 21:9; 39:9). To be fully fulfilled to Jerusalem hereafter (Zec 14:16).


16. The workman that forms "weapons against thee" (<reference osisRef="Isa.54.17">Is 54:17</reference>) is wholly in My power, therefore thou needest not fear, having Me on thy side.

<hi type="bold">for his work--</hi>rather, "by his labor [Horsley]. "According to the exigencies of his work" [Maurer].

<hi type="bold">waster to destroy--</hi>(Is 10:5-7; 37:26, 27; <reference osisRef="Isa.45.1-Isa.45.6">45:1-6</reference>). Desolating conquerors who use the "instruments" framed by "the smith." The repetition of the "I" implies, however, something in the latter half of the verse contrasted with the former understand it, therefore, thus: "I have in My power both him who frames arms and him who destroys them (arms)" [Rosenmuller].

16. The workman that forms "weapons against thee" (Is 54:17) is wholly in My power, therefore thou needest not fear, having Me on thy side. for his work-- rather, "by his labor [Horsley]. "According to the exigencies of his work" [Maurer]. waster to destroy-- (Is 10:5-7; 37:26, 27; 45:1-6). Desolating conquerors who use the "instruments" framed by "the smith." The repetition of the "I" implies, however, something in the latter half of the verse contrasted with the former understand it, therefore, thus: "I have in My power both him who frames arms and him who destroys them (arms)" [Rosenmuller].


<hi type="bold">17. tongue ... condemn--</hi>image from a court of justice. Those who desire to "condemn" thee thou shalt "condemn" (<reference osisRef="Exod.11.7">Ex 11:7</reference>; <reference osisRef="Josh.10.21">Jos 10:21</reference>; <reference osisRef="Ps.64.8">Psa 64:8</reference>; <reference osisRef="Rom.8.1">Ro 8:1</reference>, <reference osisRef="Rom.8.33">33</reference>).

<hi type="bold">righteousness ... of me--</hi>(<reference osisRef="Isa.45.24">Is 45:24</reference>; <reference osisRef="Isa.46.13">46:13</reference>). Rather, "(this is) their justification from Me." Their enemies would "condemn" them, but I justify and vindicate them, and so they condemn their enemies. <chapter eID="Isa.54"/>

17. tongue... condemn-- image from a court of justice. Those who desire to "condemn" thee thou shalt "condemn" (Ex 11:7; Jos 10:21; Psa 64:8; Ro 8:1, 33). righteousness... of me-- (Is 45:24; 46:13). Rather, "(this is) their justification from Me." Their enemies would "condemn" them, but I justify and vindicate them, and so they condemn their enemies.


<title type="x-s2">CHAPTER 55</title> <title type="x-s3"><reference osisRef="Isa.55.1-Isa.55.13">Is 55:1-13</reference>. The Call of the Gentile World to Faith the Result of God's Grace to the Jews First.</title>

<hi type="bold">1. every one--</hi>After the special privileges of Israel (<reference osisRef="Isa.54.1-Isa.54.17">Is 54:1-17</reference>) there follow, as the consequence, the universal invitation to the Gentiles (<reference osisRef="Luke.24.47">Lu 24:47</reference>; <reference osisRef="Rom.11.12">Ro 11:12</reference>, <reference osisRef="Rom.11.15">15</reference>).

<hi type="bold">Ho--</hi>calls the most earnest attention.

<hi type="bold">thirsteth--</hi>has a keen sense of need (<reference osisRef="Matt.5.6">Mt 5:6</reference>).

<hi type="bold">waters ... wine and milk--</hi>a gradation. Not merely water, which is needed to maintain life at all, but wine and milk to strengthen, cheer, and nourish; the spiritual blessings of the Gospel are meant (<reference osisRef="Isa.25.6">Is 25:6</reference>; <reference osisRef="Song.5.1">So 5:1</reference>; <reference osisRef="John.7.37">Joh 7:37</reference>). "Waters," plural, to denote abundance (<reference osisRef="Isa.43.20">Is 43:20</reference>; <reference osisRef="Isa.44.3">44:3</reference>).

<hi type="bold">no money--</hi>Yet, in <reference osisRef="Isa.55.2">Is 55:2</reference>, it is said, "ye spend money." A seeming paradox. Ye are really spiritual bankrupts: but thinking yourselves to have money, namely, a devotion of your own making, ye lavish it on that "which is not bread," that is, on idols, whether literal or spiritual.

<hi type="bold">buy ... without money--</hi>another paradox. We are bought, but not with a price paid by ourselves (<reference osisRef="1Cor.6.20">1Co 6:20</reference>; <reference osisRef="1Pet.1.18">1Pe 1:18</reference>, <reference osisRef="1Cor.1.19">19</reference>). In a different sense we are to "buy" salvation, namely, by parting with everything which comes between us and Christ who has bought it for us and by making it our own (<reference osisRef="Matt.13.44">Mt 13:44</reference>, <reference osisRef="Matt.13.46">46</reference>; <reference osisRef="Luke.12.33">Lu 12:33</reference>; <reference osisRef="Rev.3.18">Re 3:18</reference>).

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


<hi type="bold">2. not bread--</hi>(<reference osisRef="Hab.2.13">Ha 2:13</reference>). "Bread of deceit" (<reference osisRef="Prov.20.17">Pr 20:17</reference>). Contrast this with the "bread of life" (<reference osisRef="John.6.32">Joh 6:32</reference>, <reference osisRef="John.6.35">35</reference>; also <reference osisRef="Luke.14.16-Luke.14.20">Lu 14:16-20</reference>).

<hi type="bold">satisfieth not--</hi>(<reference osisRef="Eccl.1.8">Ec 1:8</reference>; <reference osisRef="1Cor.4.8">4:8</reference>).

<hi type="bold">hearken ... and eat--</hi>When two imperatives are joined, the second expresses the consequence of obeying the command in the first (<reference osisRef="Gen.42.18">Ge 42:18</reference>). By hearkening ye shall eat. So in <reference osisRef="Isa.55.1">Is 55:1</reference>, "buy and eat." By buying, and so making it your own, ye shall eat, that is, experimentally enjoy it (<reference osisRef="John.6.53">Joh 6:53</reference>). Compare the invitation (<reference osisRef="Prov.9.5">Pr 9:5</reference>, <reference osisRef="Prov.9.6">6</reference>; <reference osisRef="Matt.22.4">Mt 22:4</reference>).

<hi type="bold">fatness--</hi>(<reference osisRef="Ps.36.8">Psa 36:8</reference>; <reference osisRef="Ps.63.5">63:5</reference>).

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


<hi type="bold">3. me ... live--</hi>by coming to me ye shall live: for "I am the life" (<reference osisRef="John.14.6">Joh 14:6</reference>).

<hi type="bold">everlasting covenant--</hi>(<reference osisRef="Jer.32.40">Jr 32:40</reference>; <reference osisRef="2Sam.23.5">2Sa 23:5</reference>).

<hi type="bold">with you ... David--</hi>God's covenant is with the antitypical David, Messiah (<reference osisRef="Ezek.34.23">Eze 34:23</reference>), and so with us by our identification with Him.

<hi type="bold">sure--</hi>answering to "everlasting," irrevocable, unfailing, to be relied on (Psa 89:2-4, 28, 29, 34-36; <reference osisRef="Jer.33.20">Jr 33:20</reference>, <reference osisRef="Jer.33.21">21</reference>; <reference osisRef="2Sam.7.15">2Sa 7:15</reference>, <reference osisRef="2Sam.7.16">16</reference>; <reference osisRef="2Cor.1.18-2Cor.1.20">2Co 1:18-20</reference>).

<hi type="bold">mercies of David--</hi>the mercies of grace (<reference osisRef="Isa.63.7">Is 63:7</reference>; <reference osisRef="John.1.16">Joh 1:16</reference>) which I covenanted to give to David, and especially to Messiah, his antitype. Quoted in <reference osisRef="Acts.13.34">Ac 13:34</reference>.

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


<hi type="bold">4. him--</hi>the mystical David (<reference osisRef="Ezek.37.24">Eze 37:24</reference>, <reference osisRef="Ezek.37.25">25</reference>; <reference osisRef="Jer.30.9">Jr 30:9</reference>; <reference osisRef="Hos.3.5">Ho 3:5</reference>). Given by God (<reference osisRef="Isa.49.6">Is 49:6</reference>).

<hi type="bold">witness--</hi>He bore witness even unto death for God, to His law, claims, and plan of redeeming love (<reference osisRef="John.18.37">Joh 18:37</reference>; <reference osisRef="Rev.1.5">Re 1:5</reference>). Revelation is a "testimony"; because it is propounded to be received on the authority of the Giver, and not merely because it can be proved by arguments.

<hi type="bold">commander--</hi>"preceptor" [Horsley]; "lawgiver" [Barnes].

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

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


<hi type="bold">5. thou--</hi>Jehovah addresses Messiah.

<hi type="bold">call ... run--</hi>God must call, before man can, or will, run (<reference osisRef="Song.1.4">So 1:4</reference>; <reference osisRef="John.6.44">Joh 6:44</reference>). Not merely come, but run eagerly.

<hi type="bold">thou knowest not--</hi>now as thy people (so in <reference osisRef="Matt.7.23">Mt 7:23</reference>).

<hi type="bold">nation ... nations--</hi>gradation; from Israel, one nation, the Gospel spread to many nations, and will do so more fully on Israel's conversion.

<hi type="bold">knew not thee--</hi>(<reference osisRef="Isa.52.15">Is 52:15</reference>; <reference osisRef="Eph.2.11">Ep 2:11</reference>, <reference osisRef="2Cor.2.12">12</reference>).

<hi type="bold">because of ... thy God ... glorified thee--</hi>(<reference osisRef="Isa.60.5">Is 60:5</reference>, <reference osisRef="Isa.60.9">9</reference>; <reference osisRef="Zech.8.23">Zec 8:23</reference>); where similar language is directed to Israel, because of the identification of Israel with Messiah, who is the ideal Israel (<reference osisRef="Matt.2.15">Mt 2:15</reference>; compare with <reference osisRef="Hos.11.1">Ho 11:1</reference>; see <reference osisRef="Acts.3.13">Ac 3:13</reference>).

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


6. The condition and limit in the obtaining of the spiritual benefits (<reference osisRef="Isa.55.1-Isa.3.1">Is 55:1-3): (1</reference>) Seek the Lord. (2) Seek Him while He is to be found (<reference osisRef="Isa.65.1">Is 65:1</reference>; <reference osisRef="Ps.32.6">Psa 32:6</reference>; <reference osisRef="Matt.25.1-Matt.25.13">Mt 25:1-13</reference>; <reference osisRef="John.7.34">Joh 7:34</reference>; <reference osisRef="John.8.21">8:21</reference>; <reference osisRef="2Cor.6.2">2Co 6:2</reference>; <reference osisRef="Heb.2.3">He 2:3</reference>; <reference osisRef="2Cor.3.13">3:13</reference>, <reference osisRef="2Cor.3.15">15</reference>).

<hi type="bold">call--</hi>casting yourselves wholly on His mercy (<reference osisRef="Rom.10.13">Ro 10:13</reference>). Stronger than "seek"; so "near" is more positive than "while He may be found" (<reference osisRef="Rom.10.8">Ro 10:8</reference>, <reference osisRef="Rom.10.9">9</reference>).

<hi type="bold">near--</hi>propitious (<reference osisRef="Ps.34.18">Psa 34:18</reference>; <reference osisRef="Ps.145.18">145:18</reference>).

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


<hi type="bold">7. unrighteous--</hi>Hebrew, "man of iniquity"; true of all men. The "wicked" sins more openly in "his way"; the "unrighteous" refers to the more subtle workings of sin in the "thoughts." All are guilty in the latter respect, thought many fancy themselves safe, because not openly "wicked in ways" (<reference osisRef="Ps.94.11">Psa 94:11</reference>). The parallelism is that of gradation. The progress of the penitent is to be from negative reformation, "forsaking his way," and a farther step, "his thoughts," to positive repentance, "returning to the Lord" (the only true repentance, <reference osisRef="Zech.12.10">Zec 12:10</reference>), and making God his God, along with the other children of God (the crowning point; appropriation of God to ourselves: "to our God"). "Return" implies that man originally walked with God, but has apostatized. Isaiah saith, "our God," the God of the believing Israelites; those themselves redeemed desire others to come to their God (<reference osisRef="Ps.34.8">Psa 34:8</reference>; <reference osisRef="Rev.22.17">Re 22:17</reference>).

<hi type="bold">abundantly pardon--</hi>Literally, "multiply to pardon," still more than "have mercy"; God's graciousness is felt more and more the longer one knows Him (<reference osisRef="Ps.130.7">Psa 130:7</reference>).

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


<hi type="bold">8. For--</hi>referring to <reference osisRef="Isa.55.7">Is 55:7</reference>. You need not doubt His willingness "abundantly to pardon" (compare <reference osisRef="Isa.55.12">Is 55:12</reference>); for, though "the wicked" man's "ways," and "the unrighteous man's thoughts," are so aggravated as to seem unpardonable, God's "thoughts" and "ways" in pardoning are not regulated by the proportion of the former, as man's would be towards his fellow man who offended him; compare the "for" (<reference osisRef="Ps.25.11">Psa 25:11</reference>; <reference osisRef="Rom.5.19">Ro 5:19</reference>).

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


9. (<reference osisRef="Ps.57.10">Psa 57:10</reference>; <reference osisRef="Ps.89.2">89:2</reference>; <reference osisRef="Ps.103.11">103:11</reference>). "For" is repeated from <reference osisRef="Isa.55.8">Is 55:8</reference>. But Maurer, after the negation, translates, "but."

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


10. The hearts of men, once barren of spirituality, shall be made, by the outpouring of the Spirit under Messiah, to bear fruits of righteousness (<reference osisRef="Isa.5.6">Is 5:6</reference>; <reference osisRef="Deut.32.2">De 32:2</reference>; <reference osisRef="2Sam.23.4">2Sa 23:4</reference>; <reference osisRef="Ps.72.6">Psa 72:6</reference>).

<hi type="bold">snow--</hi>which covers plants from frost in winter; and, when melted in spring, waters the earth.

<hi type="bold">returneth not--</hi>void; as in <reference osisRef="Isa.55.11">Is 55:11</reference>; it returns not in the same shape, or without "accomplishing" the desired end.

<hi type="bold">bud--</hi>germinate.

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


11. (<reference osisRef="Matt.24.35">Mt 24:35</reference>). Rain may to us seem lost when it falls on a desert, but it fulfils some purpose of God. So the gospel word falling on the hard heart; it sometimes works a change at last; and even if so, it leaves men without excuse. The full accomplishment of this verse, and <reference osisRef="Isa.55.12">Is 55:12</reference>, <reference osisRef="Isa.55.13">13</reference>, is, however, to be at the Jews' final restoration and conversion of the world (Is 11:9-12; 60:1-5, 21).

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


<hi type="bold">12. go out--</hi>from the various countries in which ye (the Jews) are scattered, to your own land (<reference osisRef="Ezek.11.17">Eze 11:17</reference>).

<hi type="bold">led--</hi>by Messiah, your "Leader" (<reference osisRef="Isa.55.4">Is 55:4</reference>; <reference osisRef="Isa.52.12">Is 52:12</reference>; <reference osisRef="Mic.2.12">Mi 2:12</reference>, <reference osisRef="2Cor.2.13">13</reference>).

<hi type="bold">mountains ... trees, &c.--</hi>images justly used to express the seeming sympathy of nature with the joy of God's people. For, when sin is removed, the natural world shall be delivered from "vanity," and be renewed, so as to be in unison with the regenerated moral world (<reference osisRef="Isa.44.23">Is 44:23</reference>; <reference osisRef="Ps.98.8">Psa 98:8</reference>; <reference osisRef="Rom.8.19-Rom.8.22">Ro 8:19-22</reference>).

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


<hi type="bold">13. thorn--</hi>emblem of the wicked (<reference osisRef="2Sam.23.6">2Sa 23:6</reference>; <reference osisRef="Mic.7.4">Mi 7:4</reference>).

<hi type="bold">fir tree--</hi>the godly (<reference osisRef="Isa.60.13">Is 60:13</reference>; <reference osisRef="Ps.92.12">Psa 92:12</reference>). Compare as to the change wrought, <reference osisRef="Rom.6.19">Ro 6:19</reference>.

<hi type="bold">brier--</hi>emblem of uncultivation (<reference osisRef="Isa.5.6">Is 5:6</reference>).

<hi type="bold">myrtle--</hi>Hebrew, Hedes, from which comes Hedassah, the original name of Esther. Type of the Christian Church; for it is a lowly, though beautiful, fragrant, and evergreen shrub (<reference osisRef="Ps.92.13">Psa 92:13</reference>, <reference osisRef="Ps.92.14">14</reference>).

<hi type="bold">for a name ... everlasting sign--</hi>a perpetual memorial to the glory of Jehovah (<reference osisRef="Jer.13.11">Jr 13:11</reference>; <reference osisRef="Jer.33.9">33:9</reference>). <chapter eID="Isa.55"/>

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


<title type="x-s2">CHAPTER 56</title> <title type="x-s3"><reference osisRef="Isa.56.1-Isa.56.12">Is 56:1-12</reference>. The Preparation Needed on the Part of Those Who Wish to Be Admitted to the Kingdom of God.</title>

<hi type="bold">1. judgment--</hi>equity. John the Baptist preached similarly a return to righteousness, as needed to prepare men for Messiah's first coming (<reference osisRef="Luke.3.3">Lu 3:3</reference>, <reference osisRef="Luke.3.8-Luke.3.14">8-14</reference>). So it shall be before the second coming (Mal 4:4-6).

<hi type="bold">near to come--</hi>(<reference osisRef="Matt.3.2">Mt 3:2</reference>; <reference osisRef="Matt.4.17">4:17</reference>), also as to the second coming (<reference osisRef="Isa.62.10">Is 62:10</reference>, <reference osisRef="Isa.62.11">11</reference>; <reference osisRef="Luke.21.28">Lu 21:28</reference>, <reference osisRef="Luke.21.31">31</reference>; <reference osisRef="Rom.13.11">Ro 13:11</reference>, <reference osisRef="Rom.13.12">12</reference>; <reference osisRef="Heb.10.25">He 10:25</reference>).

<hi type="bold">righteousness--</hi>answering to "salvation" in the parallel clause; therefore it means righteousness which bringeth salvation (<reference osisRef="Isa.46.13">Is 46:13</reference>; <reference osisRef="Rom.3.25">Ro 3:25</reference>, <reference osisRef="Rom.3.26">26</reference>).

CHAPTER 56 Is 56:1-12. The Preparation Needed on the Part of Those Who Wish to Be Admitted to the Kingdom of God. 1. judgment-- equity. John the Baptist preached similarly a return to righteousness, as needed to prepare men for Messiah's first coming (Lu 3:3, 8-14). So it shall be before the second coming (Mal 4:4-6). near to come-- (Mt 3:2; 4:17), also as to the second coming (Is 62:10, 11; Lu 21:28, 31; Ro 13:11, 12; He 10:25). righteousness-- answering to "salvation" in the parallel clause; therefore it means righteousness which bringeth salvation (Is 46:13; Ro 3:25, 26).


2. (<reference osisRef="Luke.12.43">Lu 12:43</reference>).

<hi type="bold">the man--</hi>Hebrew, enosh, "a man in humble life," in contradistinction to Hebrew, ish, "one of high rank." Even the humblest, as "the stranger" and "the eunuch" (<reference osisRef="Isa.56.4">Is 56:4</reference>, <reference osisRef="Isa.56.6">6</reference>), are admissible to these privileges.

<hi type="bold">this ... it--</hi>what follows: "keeping the Sabbath," &c. (<reference osisRef="Isa.58.13">Is 58:13</reference>, <reference osisRef="Isa.58.14">14</reference>; <reference osisRef="Ezek.20.12">Eze 20:12</reference>). A proof that the Sabbath, in the spirit of its obligation, was to be binding under the Gospel (<reference osisRef="Isa.66.23">Is 66:23</reference>). That gospel times are referred to is plain, from the blessing not being pronounced on the man who observed the sacrificial ritual of the Jewish law.

<hi type="bold">layeth hold--</hi>image from one grasping firmly some precious object which he is afraid of having forcibly snatched from him. The "Sabbath" here includes all the ordinances of divine worship under the new gospel law.

<hi type="bold">keepeth ... hand ... from ... evil--</hi>The observance of the second table of the law; as the "Sabbath" referred to the first table. Together, they form the whole duty of man, the worship of God and a holy life.

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


3. God welcomes all believers, without distinction of persons, under the new economy (<reference osisRef="Acts.10.34">Ac 10:34</reference>, <reference osisRef="Acts.10.35">35</reference>).

<hi type="bold">joined ... to ... Lord--</hi>(<reference osisRef="Num.18.4">Nu 18:4</reference>, <reference osisRef="Num.18.7">7</reference>). "Proselytes."

<hi type="bold">separated--</hi>Proselytes from the Gentiles were not admitted to the same privileges as native Israelites. This barrier between Jews and Gentiles was to be broken down (<reference osisRef="Eph.2.14-Eph.2.16">Ep 2:14-16</reference>).

<hi type="bold">eunuch--</hi>(<reference osisRef="Acts.8.27">Ac 8:27</reference>, &c.). Eunuchs were chamberlains over harems, or court ministers in general.

<hi type="bold">dry tree--</hi>barren (compare <reference osisRef="Luke.23.31">Lu 23:31</reference>); not admissible into the congregation of Israel (<reference osisRef="Deut.23.1-Deut.23.3">De 23:1-3</reference>). Under the Gospel the eunuch and stranger should be released from religious and civil disabilities.

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


<hi type="bold">4. please me--</hi>sacrifice their own pleasure to mine.

<hi type="bold">take hold--</hi>so "layeth hold" (see on <reference osisRef="Isa.56.2">Is 56:2</reference>).

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


<hi type="bold">5. in mine house--</hi>the temple, the emblem of the Church (<reference osisRef="1Tim.3.15">1Ti 3:15</reference>). They shall no longer be confined as proselytes were, to the outer court, but shall be admitted "into the holiest" (<reference osisRef="Heb.10.19">He 10:19</reference>, <reference osisRef="Heb.10.20">20</reference>).

<hi type="bold">a place--</hi>literally, "a hand."

<hi type="bold">than of sons--</hi>Though the eunuch is barren of children (<reference osisRef="Isa.56.3">Is 56:3</reference>), I will give him a more lasting name than that of being father of sons and daughters (regarded as a high honor among the Hebrews) (<reference osisRef="John.1.12">Joh 1:12</reference>; <reference osisRef="1Cor.10.3">10:3</reference>; <reference osisRef="1John.3.1">1Jo 3:1</reference>; <reference osisRef="Rev.2.17">Re 2:17</reference>; <reference osisRef="2Cor.3.12">3:12</reference>).

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


<hi type="bold">6. join ... Lord--</hi>(<reference osisRef="Jer.50.6">Jr 50:6</reference>). Conditions of admission to the privileges of adoption.

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


<hi type="bold">7. Even them--</hi>(<reference osisRef="Eph.2.11-Eph.2.13">Ep 2:11-13</reference>).

<hi type="bold">to my holy mountain--</hi>Jerusalem, the seat of the Lord's throne in His coming kingdom (<reference osisRef="Isa.2.2">Is 2:2</reference>; <reference osisRef="Jer.3.17">Jr 3:17</reference>).

<hi type="bold">joyful--</hi>(<reference osisRef="Rom.5.11">Ro 5:11</reference>).

<hi type="bold">burnt offerings ... sacrifices--</hi>spiritual, of which the literal were types (<reference osisRef="Rom.12.1">Ro 12:1</reference>; <reference osisRef="Heb.13.15">He 13:15</reference>; <reference osisRef="1Pet.2.5">1Pe 2:5</reference>).

<hi type="bold">accepted--</hi>(<reference osisRef="Eph.1.6">Ep 1:6</reference>).

<hi type="bold">altar--</hi>(<reference osisRef="Heb.13.10">He 13:10</reference>), spiritually, the Cross of Christ, which sanctifies our sacrifices of prayer and praise.

<hi type="bold">house ... for all people--</hi>or rather, "peoples." No longer restricted to one favored people (Mal 1:11; <reference osisRef="John.4.21">Joh 4:21</reference>, <reference osisRef="John.4.23">23</reference>; <reference osisRef="1Tim.2.8">1Ti 2:8</reference>). To be fully realized at the second coming (<reference osisRef="Isa.2.2-Isa.2.4">Is 2:2-4</reference>). No longer literal, but spiritual sacrifice, namely, "prayer" shall be offered (<reference osisRef="Ps.141.2">Psa 141:2</reference>; <reference osisRef="Ps.51.17">51:17</reference>; Mal 1:11; <reference osisRef="Matt.21.13">Mt 21:13</reference>).

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


8. Jehovah will not only restore the scattered outcasts of Israel (<reference osisRef="Isa.11.12">Is 11:12</reference>; <reference osisRef="Ps.147.2">Psa 147:2</reference>) to their own land, but "will gather others ('strangers') to him (Israel), besides those gathered" (Margin, "to his gathered"; that is, in addition to the Israelites collected from their dispersion), (<reference osisRef="John.10.16">Joh 10:16</reference>; <reference osisRef="Eph.1.10">Ep 1:10</reference>; 2:19).

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


<hi type="bold">9. beasts--</hi>Gentile idolatrous nations hostile to the Jews, summoned by God to chastise them (Jr 12:7-9; 50:<reference osisRef="Jer.9.17">17</reference>; <reference osisRef="Ezek.34.5">Eze 34:5</reference>): the Chaldeans and subsequently the Romans. The mention of the "outcasts of Israel" (<reference osisRef="Isa.56.8">Is 56:8</reference>) brings in view the outcasting, caused by the sins of their rulers (<reference osisRef="Isa.56.10-Isa.56.12">Is 56:10-12</reference>).

<hi type="bold">to devour--</hi>namely, Israel.

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


<hi type="bold">10. His watchmen--</hi>Israel's spiritual leaders (<reference osisRef="Isa.62.6">Is 62:6</reference>; <reference osisRef="Ezek.3.17">Eze 3:17</reference>).

<hi type="bold">dumb dogs--</hi>image from bad shepherds' watchdogs, which fail to give notice, by barking, of the approach of wild beasts.

<hi type="bold">blind--</hi>(<reference osisRef="Matt.23.16">Mt 23:16</reference>).

<hi type="bold">sleeping, lying down--</hi>rather, "dreamers, sluggards" [Lowth]. Not merely sleeping inactive, but under visionary delusions.

<hi type="bold">loving to slumber--</hi>not merely slumbering involuntarily, but loving it.

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


<hi type="bold">11. greedy--</hi>literally, "strong" (that is, insatiable) in appetite (<reference osisRef="Ezek.34.2">Eze 34:2</reference>, <reference osisRef="Ezek.34.3">3</reference>; <reference osisRef="Mic.3.11">Mi 3:11</reference>).

<hi type="bold">cannot understand--</hi>unable to comprehend the wants of the people, spiritually: so <reference osisRef="Isa.56.10">Is 56:10</reference>, "cannot bark."

<hi type="bold">look to ... own way--</hi>that is, their own selfish interests; not to the spiritual welfare of the people (<reference osisRef="Jer.6.13">Jr 6:13</reference>; <reference osisRef="Ezek.22.27">Eze 22:27</reference>).

<hi type="bold">from his quarter--</hi>rather, "from the highest to the lowest" [Lowth]. "From his quarter"; that is, from one end to the other of them, one and all (<reference osisRef="Gen.19.4">Ge 19:4</reference>).

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


<hi type="bold">12. fetch wine--</hi>language of the national teachers challenging one another to drink. Barnes translates, "I will take another cup" (<reference osisRef="Isa.5.11">Is 5:11</reference>).

<hi type="bold">to-morrow, &c.--</hi>Their self-indulgence was habitual and intentional: not merely they drink, but they mean to continue so. <chapter eID="Isa.56"/>

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