19These two things have befallen you;
         Who will mourn for you?
         The devastation and destruction, famine and sword;
         How shall I comfort you?

20Your sons have fainted,
         They lie helpless at the head of every street,
         Like an antelope in a net,
         Full of the wrath of the LORD,
         The rebuke of your God.

21Therefore, please hear this, you afflicted,
         Who are drunk, but not with wine:

22Thus says your Lord, the LORD, even your God
         Who contends for His people,
         “Behold, I have taken out of your hand the cup of reeling,
         The chalice of My anger;
         You will never drink it again.

23“I will put it into the hand of your tormentors,
         Who have said to you, ‘Lie down that we may walk over you.’
         You have even made your back like the ground
         And like the street for those who walk over it.”

Parallel Verses

New American Standard Bible (©1995)
There is none to guide her among all the sons she has borne, Nor is there one to take her by the hand among all the sons she has reared.

GOD'S WORD® Translation (©1995)
From all the children she gave birth to, there was no one to guide her. From all the children she raised, there was no one to take her by the hand.

King James Bible
There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up.

Douay-Rheims Bible
There is none that can uphold her among all the children that she hath brought forth: and there is none that taketh her by the hand among all the children that she hath brought up.

Darby Bible Translation
there is none to guide her among all the children that she hath brought forth; neither is there any to take her by the hand of all the children that she hath brought up.

English Revised Version
There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up.

Webster's Bible Translation
There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up.

World English Bible
There is none to guide her among all the sons whom she has brought forth; neither is there any who takes her by the hand among all the sons who she has brought up.

Young's Literal Translation
There is not a leader to her Out of all the sons she hath borne, And there is none laying hold on her hand Out of all the sons she hath nourished.

Cross References

Psalm 88:18 You have removed lover and friend far from me; My acquaintances are in darkness.

Psalm 142:4 Look to the right and see; For there is no one who regards me; There is no escape for me; No one cares for my soul.

Isaiah 49:21 "Then you will say in your heart, 'Who has begotten these for me, Since I have been bereaved of my children And am barren, an exile and a wanderer? And who has reared these? Behold, I was left alone; From where did these come?'"

Isaiah 54:11 "O afflicted one, storm-tossed, and not comforted, Behold, I will set your stones in antimony, And your foundations I will lay in sapphires.

Jeremiah 10:20 My tent is destroyed, And all my ropes are broken; My sons have gone from me and are no more. There is no one to stretch out my tent again Or to set up my curtains.

Amos 5:2 She has fallen, she will not rise again-- The virgin Israel. She lies neglected on her land; There is none to raise her up.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 17-23

God, having awoke for the comfort of his people, here calls upon them to awake, as afterwards, ch. 52:1. It is a call to awake not so much out of the sleep of sin (though that also is necessary in order to their being ready for deliverance) as out of the stupor of despair. When the inhabitants of Jerusalem were in captivity they, as well as those who remained upon the spot, were so overwhelmed with the sense of their troubles that they had no heart or spirit to mind any thing that tended to their comfort or relief; they were as the disciples in the garden, sleeping for sorrow (Lu. 22:45), and therefore, when the deliverance came, they are said to have been like those that dream, Ps. 136:1. Nay, it is a call to awake, not only from sleep, but from death, like that to the dry bones to live, Eze. 37:9. "Awake, and look about thee, that thou mayest see the day of thy deliverance dawn, and mayest be ready to bid it welcome. Recover thy senses; sink not under thy load, but stand up, and bestir thyself for thy own help." This may be applied to the Jerusalem that was in the apostle's time, which is said to have been in bondage with her children (Gal. 4:25), and to have been under the power of a spirit of slumber (Rom. 11:8); they are called to awake, and mind the things that belonged to their everlasting peace, and then the cup of trembling should be taken out of their hands, peace should be spoken to them, and they should triumph over Satan, who had blinded their eyes and lulled them asleep. Now,

I. It is owned that Jerusalem had long been in a very deplorable condition, and sunk into the depths of misery.

1. She had lain under the tokens of God's displeasure. He had put into her hand the cup of his fury, that is, her share of his displeasure. The dispensations of his providence concerning her had been such that she had reason to think he was angry with her. She had provoked him to anger most bitterly, and was made to taste the bitter fruits of it. The cup of God's fury is, and will be, a cup of trembling to all those that have it put into their hands: damned sinners will find it so to eternity. It is said (Ps. 75:8) that the dregs of the cup, the loathsome sediments in the bottom of it, all the wicked of the earth shall wring them out, and drink them; but here Jerusalem, having made herself as the wicked of the earth, is compelled to wring them out and drink them; for wherever there has been a cup of fornication, as there had been in Jerusalem's hand when she was idolatrous, sooner or later there will be a cup of fury, a cup of trembling. Therefore stand in awe and sin not.

2. Those that should have helped her in her distress failed her, and were either unable or unwilling to help her, as might have been expected, v. 18. She is intoxicated with the cup of God's fury, and, being so, staggers, and is very unsteady in her counsels and attempts. She knows not what she says or does, much less knows she what to say or do; and, in this unhappy condition, of all the sons that she has brought forth and brought up, that she was borne and educated (and there were many famous ones, for of Zion it was said that this and that man were born there, Ps. 87:5), there is none to guide her, none to take her by the hand to keep her either from falling or from shaming herself, to lend either a hand to help her out of her trouble or a tongue to comfort her under it. Think it not strange if wise and good men are disappointed in their children, and have not that succour from them which they expected, but those that were arrows in their hand prove arrows in their heart, when Jerusalem herself has none of all her sons, prince, priest, nor prophet, that has such a sense either of duty or gratitude as to help her when she has most need of help. Thus they complain, Ps. 74:9. There is none to tell us how long. Now that which aggravated this disappointment was, (1.) That her trouble was very great, and yet there was none to pity or help her: These two things have come unto thee (v. 19), to complete thy desolation and destruction, even the famine and the sword, two sore judgments, and very terrible. Or the two things were the desolation and destruction by which the city was wasted and the famine and sword by which the citizens perished. Or the two things were the trouble itself (made up of desolation, destruction, famine, and sword) and her being helpless, forlorn, and comfortless, under it. "Two sad things indeed, to be in this woeful case, and to have none to pity thee, to sympathize with thee in thy griefs, or to help to bear the burden of thy cares, to have none to comfort thee, by suggesting that to thee which might help to alleviate thy grief or doing that for thee which might help to redress thy grievances." Or these two things that had come upon Jerusalem are the same with the two things that were afterwards to come upon Babylon (ch. 47:9), loss of children and widowhood-piteous case, and yet, "when thou hast brought it upon thyself by thy own sin and folly, who shall be sorry for thee?-a case that calls for comfort, and yet, when thou art froward under thy trouble, frettest, and makest thyself uneasy, by whom shall I comfort thee?" Those that will not be counselled cannot be helped. (2.) That those who should have been her comforters were their own tormentors (v. 20): They have fainted, as quite dispirited and driven to despair; they have no patience in which to keep possession of their own souls and the enjoyment of themselves, nor any confidence in God's promise, by which to keep possession of the comfort of that. They throw themselves upon the ground, in vexation at their troubles, and there they lie at the head of all the streets, complaining to all that pass by (Lam. 1:12), pining away for want of necessary food; there they lie like a wild bull in a net, fretting and raging, struggling and pulling, to help themselves, but entangling themselves so much the more, and making their condition the worse by their own passions and discontents. Those that are of a meek and quiet spirit are, under affliction, like a dove in a net, mourning indeed, but silent and patient. Those that are of a froward peevish spirit are like a wild bull in a net, uneasy to themselves, vexatious to their friends, and provoking to their God: They are full of the fury of the Lord, the rebuke of our God. God is angry with them, and contends with them, and they are full of that only, and take no notice of his wise and gracious designs in afflicting them, never enquire wherefore he contends with them, and therefore nothing appears in them but anger at God and quarrelling with him. They are displeased at God for the dispensations of his providence concerning them, and so they do but make bad worse. This had long been Jerusalem's woeful case, and God took cognizance of it. But,

II. It is promised that Jerusalem's troubles shall at length come to an end, and be transferred to her persecutors (v. 21): Nevertheless hear this, thou afflicted. It is often the lot of God's church to be afflicted, and God has always something to say to her then which she will do well to hearken to. "Thou art drunken, not as formerly with wine, not with the intoxicating cup of Babylon's whoredoms and idolatries, but with the cup of affliction. Know then, for thy comfort," 1. "That the Lord Jehovah is thy Lord and thy God, for all this." It is expressed emphatically (v. 22): "Thus saith thy Lord, the Lord, and thy God-the Lord, who is able to help thee, and has wherewithal to relieve thee,-thy Lord, who has an incontestable right to thee, and will not alienate it,-thy God, in covenant with thee, and who has undertaken to make thee happy." Whatever the distresses of God's people may be, he will not disown his relation to them, nor have they lost their interest in him and in his promise. 2. "That he is the God who pleads the cause of his people, as their patron and protector, who takes what is done against them a done against himself." The cause of God's people, and of that holy religion which they profess, is a righteous cause, otherwise the righteous God would not appear for it; yet it may for a time be run down, and seem as if it were lost. But God will plead it, either by convincing the consciences or confounding the mischievous projects of those that fight against it. He will plead it by clearing up the equity and excellency of it to the world and by giving success to those that act in defence of it. It is his own cause; he has espoused it, and therefore will plead it with jealousy. 3. That they should shortly take leave of their troubles and bid a final farewell to them: "I will take out of thy hand the cup of trembling, that bitter cup; it shall pass from thee." Throwing away the cup of trembling will not do, nor saying, "We will not, we cannot, drink it;" but, if we patiently submit, he that put it into out hands will himself take it out of our hands. Nay, it is promised, "Thou shalt no more drink it again. God has let fall his controversy with thee, and will not revive the judgment." 4. That their persecutors and oppressors should be made to drink of the same bitter cup of which they had drunk so deeply, v. 23. See here, (1.) How insolently they had abused and trampled upon the people of God: They have said to thy soul, to thee, to thy life, Bow down, that we may go over. Nay, they have said it to thy conscience, taking a pride and pleasure in forcing thee to worship idols. Herein the New-Testament Babylon treads in the steps of that old oppressor, tyrannizing over men's consciences, giving law to them, putting them upon the rack, and compelling them to sinful compliances. Those that set up an infallible head and judge, requiring an implicit faith in his dictates and obedience to his commands, do in effect say to men's souls, Bow down, that we may go over, and they say it with delight. (2.) How meanly the people of God (having by their sin lost much of their courage and sense of honour) truckled to them: Thou hast laid thy body as the ground. Observe, The oppressors required souls to be subjected to them, that every man should believe and worship just as they would have them. But all they could gain by their threats and violence was that people laid their bodies on the ground; they brought them to an external and hypocritical conformity, but conscience cannot be forced, nor is it mentioned to their praise that they yielded thus far. But observe, (3.) How justly God will reckon with those who have carried it so imperiously towards his people: The cup of trembling shall be put into their hand. Babylon's case shall be as bad as ever Jerusalem's was. Daniel's persecutors shall be thrown into Daniel's den; let them see how they like it. And the Lord is known by these judgments which he executes.

Calvin's Commentary

1. Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.

1. Audite me, qui sequimini justitiam, qui qumritis Iehovam; aspicire ad petram excisionis vestrae, et ad cavernam specus unde eruti estis.

2. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him.

2. Aspicite ad Abraham patrem vestrum, et ad Sarare, qum peperit vos; quoniam unitum vocavi eum, et benedixi, et multiplicavi eum.

3. For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody.

3. Utique consolabitur Iehova Sion, consolabitur omnes vastitates ejus, ponetque desertum ejus quasi ocum deliciarum, et solitudinem ejus quasi hortum Iehovae. Laetitia et gaudium invenientur in ea; confessio et vox cantici.

4. Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.

4. Attendite ad me, popule mi; et plebs men audite me; quoniam Lex a me egredietur, et judietum meum in lucem populorum patifaciam.

5. My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust.

5. Prope est justitia mea; egressa eat salus mea; et brachia mea populos judicabunt. Me insulae expectabunt, et in brachium meum sperabunt.

6. Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.

6. Levate in coelum oculos vestros, et aspicite in terram deorsum; quoniam coeli ut fumus peribunt; et terra ut vestis veterascet; et incolae ejus in eundem modum interibunt. Atque salus mea in aeternum manebit, et justitia mea non interibit.

7. Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings.

7. Audite me, qui cognoscitis justitiam, populus in cujus corde est lex mea. Ne timeatis probrum hominis eta contumelia eorum ne frangamini animo.

8. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation.

8. Quoniam sieur vestimentum comedet eos tinea; sicut lanam comeder eos vermis. At justitia inca perpetuo manebit, et salus mea in seculum seculorum.

9. Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon?

9. Suscita re, suscita to, indue fortitudinem, brachium Iehovae. Excita re, sicut in diebus antiquis, seculis olim praeteritis. Annon tu illud es, proscindens superbam, conficiens draconem?

10. Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?

10. Annon tu illud es, quod exsiccavit mare, aquam voraginis magnae; quod vertit profundum maris in viare, ad transitum redemptotum?

11. Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away.

11. Ergo redempti ad Iehovam revertentur; venient in Sion cure cantico, eritque gaudium perpetuum super caput eorum. Laetitiam et gaudium obtinebunt, fugientque dolor et gemitus.

12. I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass;

12. Ego, ego sum, qui vos consolor. Quaenam es, ut timeas ab homine qui morietur? a filio hominis, qui foenum reputabitur?

13. And forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor?

13. Et oblita es Iehovae factoris tui, qui extendit coelos, et fundavit terram; et formidasti jugiter tota die a furore affligentis, dum ad vastandum se parat. Et ubi furor affligentis?

14. The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.

14. Festinat exul ut solvatur, ut non moriatur in specu, nec deficiat eum panis suus.

15. But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name.

15. Et ego Iehova Deus tuus, qui seco mare, et sonabunt fluctus ejus; Iehova exercituum nomen ejus.

16. And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.

16. Et posui verba mea in ore tuo; et in umbra manus mere protexi to, ut plantem coelos, et fundem terram. Dieam Sioni, Populus meus tu.

17. Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out.

17. Expergiscere, expergiscere, surge, Ierusalem, quae bibisti e manu Iehovae calicem furoris ejus; faeces calicis angustiae (vel, trepidationis) bibisti exprimens.

18. There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up.

18. Non est qui regat eam ex omnibus illils quos genuit; non est qui apprehendat manum ejus ex onmibus illils quos educavit.

19. These two things are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee?

19. Duo haec acciderunt tibi. Quis condolebit tibi? Vastitas et contritio, et fames, et gladius. Quis consolabitur to?

20. Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God.

20. Filii tui exanimati sunt; jacuerunt in capite omnium viarum, sicut bos sylvestris in reti, pleni furore Iehovae, increpatione Dei tui.

21. Therefore hear now this, thou afflicted, and drunken, but not with wine:

21. Itaque nunc audi hoc, misera et ebria, non a vino.

22. Thus saith thy Lord the LORD, and thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again:

22. Sic dicit Dominus tuus, Iehova, et Deus tuus, vindex populi sui: Ecce abstuli e mae tua calicem angustiae (vel, trepidationis;) faecem calicis furoris mei. Non fiet ut bibas amplius.

23. But I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over.

23. Et tradam eum in manus oppressorum tuorum, qui dixerunt animae 'tuae, Incurvate, et transibimus. Et posuisti quasi terram corpus tuum, et quasi viam transeuntibus.

1 Hearken to me, ye that follow righteousness. The Prophet now exhorts the Jews not to despair because they are few in number; for they had been cut down and diminished to such a degree that they appeared to be on the eve of being reduced to nothing, while there was little or no hope of any to succeed them. He therefore reminds them of their origin, that they may know that, though they are a small remnant, God can increase and multiply them; and he bids them contemplate their father Abraham, who, though he was a single individual, grew to a vast number, and received from God a numerous posterity. Hence they might infer that God, who, in so short a period, had multiplied their fathers, would in future multiply them also; because his power has not been diminished, and his will has not been changed.

Look to the rock of your hewing. [21] Some are of opinion that Abraham is called a "Rock," because, as Paul declares, "he was strong in faith." (Romans 4:20.) Others assign a totally opposite meaning to this metaphor; for they think that he is called a "Rock," because he was worn out by age, and that Sarah is called a Pit, because she was barren. But both, in my opinion, are in the wrong; for it is a simple metaphor, taken from quarries, and declares that they have descended from Abraham and Sarah, as stones are cut out of a "rock" and a "pit." Amidst the ruin of the nation it was highly necessary that the godly should be supported by this doctrine and admonition. God had promised that the seed of Abraham should be "as the stars of heaven," (Genesis 15:5,) and as "the sand of the sea." (Genesis 22:17.) This promise had apparently failed amidst that desolation in which they who were left hardly differed at all from a few clusters when the vintage was ended.

But since they had already known by experience how powerful was the strength of God to create a vast people out of nothing, the Prophet bids them cherish favorable hopes, that they may not be ungrateful to God; and he addresses his discourse directly to believers, to whom this was a sore temptation. He does not speak to all, but to those only who could rely on the promise, that is, to those whom he calls "followers of righteousness;" for the country abounded with unbelievers and hypocrites, who had formerly revolted from the practice of piety; and so much the more laudable was the steadfastness of those who did not cease to follow what was right. Wherever "righteousness" is practiced, there God is listened to; and wherever unbelief reigns, reliance cannot be placed on any promise. [22] Although therefore they boasted that they were the children of Abraham, yet all were not capable of receiving this doctrine.

Ye that seek Jehovah. He explains the method of "following righteousness" to consist in "seeking the Lord;" for they who make an outward shew of "righteousness," and do not aim at this end, must have wandered during their whole life. These two things, therefore, must be joined together; namely, the practice of righteousness and seeking God.

2. For I called him alone. This application plainly shews what was the design of this exhortation of the Prophet. It was to encourage the hearts of believers to cherish the hope of a better condition. He says that he "called him one or alone," not only because he had none along with him, when he was called out of his country, but because the Lord suffered him to dwell in the land of Canaan without children up to a worn out old age, so that he had no hope of having children, especially because Sarah (Genesis 16:2) also was barren; and when at length, as a solace for their childless condition, one son was given to them, not long afterwards he appeared to be led forth to slaughter. Yet the Lord increased and enriched him with a great number of children.

How needful this consolation was to the Jews has been remarked by me a little before, and may be easily learned from their condition, which history plainly declares to have been wretched and unhappy. To us also, in the present day, amidst this distracted condition of the Church, it is highly necessary, that we may not be discouraged because our number is small, and that we may hope that God will increase his Church by unexpected methods. We behold a very clear and striking testimony of this in the blessing by which the Lord increased, even to extreme old age, the posterity of Abraham, who was childless and solitary. That promise relates not to the Jews only, but to other nations; and on this account also he

"was no longer called Abram, but Abraham." (Genesis 17:5.)

3. Surely Jehovah will comfort Zion. The Prophet shews that in the person of Abraham there was exhibited an example which applies to all ages; for, as the Lord suddenly produced from one man so numerous an offspring, so he will also people his Church by wonderful and unknown methods, and not once only, but whenever she shall be thought to be childless and solitary. In like manner, Paul, after having spoken of the faith of Abraham and praised his excellence, applies that doctrine to each of us, that

"he believed in hope against hope, and that his mind was not driven hither and thither, but that he was fully persuaded that what God had promised he was able also to perform, though it appeared to be incredible and at variance with all reason." (Romans 4:18-21.)

He will comfort all her desolations. This may be explained to mean, "The Lord will comfort his Church, not only when she shall be in a flourishing condition, but likewise when she shall be desolate and reduced to solitude;" for she must have been laid desolate, and her frightful ruins must have brought her to the verge of destruction, before she felt the aid which is here described.

And will make her desert like a place of delights. The Prophet here alludes to a passage in the writings of Moses, in which he relates that man was at first placed in "the garden of Eden," (Genesis 2:15,) that is, in "a place of delights," from which he was driven out by his own fault. (Genesis 3:24.) Now we, who have been deprived of that blessing which he bestowed on our first parent, are exiles throughout the whole world, and are deprived of that paradise. Accordingly, whenever great calamities happen, and the order of events is overturned, and everything is thrown into wretched desolation and ruin, let us know that we are punished for our unbelief and for our heinous sins; and let us remember that sentence which was pronounced on our first parent, or rather on all mankind; and that in every part of life, but especially when we see the condition of the Church ruined and overturned. The earth, which otherwise would abound in blessings of every kind, has been reduced to solitude through our fault; and the Church, which would flourish everywhere, has been ruined and laid desolate.

Joy and gladness. He means that the change shall be so great that the Church will no longer groan or complain; for, so long as the Church was oppressed by a harsh captivity, nothing could be heard in her but mouming and lamentation. Now restored, she shall rejoice and render thanksgiving to God. Thus we are also exhorted to gratitude, that we may burst out into praise and thanksgiving to God, when we have had experience of his goodness.

4. Attend to me, my people. There are good reasons why the Lord so frequently demands that he shall be heard. We know by experience how slow we are to hear him, especially in adversity; and even when we would have great need of consolation, we reject it by our impatience, and faint. Each of us, therefore, the sorer are the afflictions which press upon him, ought to endeavor more earnestly to enlarge his heart, and in this way to arouse himself, and to shake off his slothfulness, that he may receive consolation. What is here demanded is attention, to sustain our hearts by patience, till the season of grace be fully come.

For the law shall go forth from me. The meaning is, that the Lord will again reign, and will arouse his Church to call on his name. Though the word Law is equivalent to the edict which God shall order to be proclaimed, when he shall be pleased to gather his Church, yet at the same time he describes his manner of reigning; namely, by his "Law" and byhis doctrine. Hence we see that wherever doctrine is rejected, God's government is not found, that is, is not recognised by men. By judgment he means the order and administration of government, by which he shall restore his kingdom.

For a light of the peoples, He says that this will be "for a light of the peoples," because, when God begins to reign, miserable men [23] are rescued from darkness and enlightened by the doctrine of the word.

I will reveal. This vero 'rgy (argiang) is variously expounded by commentators, because rg (ragang) has various significations. Sometimes it signifies to "cut" and "open," and sometimes "to be at rest." Some therefore explain it, "I will cause to rest," that is, "I will establish;" and that meaning is not inappropriate. Most of the Jewish writers explain it differently, but I shall not relate their crooked and harsh interpretations. I rather approve of this translation, "I will manifest judgment," or, "I will cause judgment to break forth," or, which means the same thing, "I will reveal;" because I think that it agrees better with the former clause. Repetitions, we know, are very customary among the Hebrew writers. Although, therefore, he employs different words, still the meaning is the same. Having formerly said that "the law shall go forth from him," he now says that "he will reveal judgment."

5. My righteousness is near. He confirms the former doctrine. The "righteousness" of the Lord has relation to men, who know by experience that he is "righteous." While the people were oppressed by cruel bondage, they knew, indeed, that they were justly punished for their sins; but they might wonder that they were so much forsaken, because the worship of God ceased, and his name was blasphemed by wicked men, who pursued their wicked career without punishment. In order, therefore, to bring them some consolation, he promises that God will speedily assist them, so that all shall acknowledge that he is faithful and just. By the word "righteous" the Prophet does not mean that he renders to every one a "righteous" reward, but that he yields the best protection, and dispenses the largest kindness to his people, that he faithfully performs his promises to all believers, when he delivers them and does not suffer them to be finally overwhelmed.

This appears more clearly from the following clause, in which, for the purpose of explanation, he adds, My salvation hath gone forth; for the "righteousness" of God shone brightly in the deliverance of the people. Now, the captivity in which the Jews were held in Babylon was a kind of death, in consequence of which that deliverance is here called "Salvation."

My arms shall judge the peoples. By "arms" he means the wide exercise of his power. That figure of speech which describes God under forms of expression drawn from the human frame occurs frequently in Scripture. Because God's government appeared to be confined within narrow limits, or rather was not at all visible, on this account he mentions arms, by which he means that he will spread his kingdom far and wide.

6. Lift up your eyes toward heaven. When we see so great changes in the world, we are apt to think that the Church comes within the influence of the sanhe violent motion; and therefore we need to have our minds elevated above the ordinary course of nature; otherwise, the salvation of the Church will appear to hang on a thread, and to be carried hither and thither by the billows and tempests. Yet, we may see both in heaven and in earth how wisely God regulates all things, with what fatherly kindness he upholds and defends his workmanship and the frame of the world, and with what equity he provides for all his creatures. But in a remarkable manner he deigns to watch over his Church, as he has separated her from the ordinary rank.

And look upon the earth beneath. Both of the views now stated are here embraced by the Prophet; for he bids believers turn their eyes upwards and downwards, so as to perceive both in heaven and in earth the wonderful providence of God, by which he so beautifully preserves the order and harmony which he at first established. But he adds that, though heaven and earth hasten to decay, it is impossible that the Church shall fail, the stability of which is founded on God; as if he had said, "A thousand times rather shall leaven mingle with the earth than the promise on which your salvation rests shall fail of its accomplishment."-

My salvation shall endure for ever. First of all, he mentions "salvation," and next he speaks of "righteousness," on which it rests as on a solid foundation. Whenever, therefore, dangers shall press upon us on every hand, let us learn to betake ourselves to this place of refuge. And with this sentiment agree the words of the Psalmist,

"The heavens shall wax old and vanish away; but thou, Lord, art always the same, and thy years are not changed." (Psalm 102:26, 27)

Both passages remind us that the grace of God, which he displays in the preservation of his Church, surpasses all his other works. Everything that is contained in heaven and earth is frail and fading; but God's salvation, by which he guards the Church, is eternal, and therefore cannot be liable to these dangers.

7. Hearken to me. Because wicked men, when they enjoy prosperity, laugh at our faith, and ridicule our distresses and afflictions, on this account the Prophet exhorts believers to patience, that they may not dread their reproaches or be dismayed by their slanders. The reason assigned is, that their prosperity shall not be of long duration. Whatever may be their insolent boasting, they are already pronounced (verse 8) to be the food of moths and worms; while God holds in his hand the salvation of believers, from which they appear to be thrown to the greatest possible distance. Here we ought again to observe the repetition of the word Hearken. This is now the third time that the Lord demands a "hearing;" because, when we tremble with anxiety on account of our distresses, it is with the greatest difficulty that we rely on his promises, and therefore we need to be often roused and stimulated, till we have conquered every difficulty.

Ye that know righteousness, Here he does not address unbelievers, but those who "know righteousness;" because, though they do not intentionally reject the word of God, yet they often shut the door against his "righteousness," so that it does not reach them, when, under the influence of adversity, they shut their ears and almost despair. In order therefore that they may receive the promises, and that they may admit consolation, the Prophet stirs up and arouses them.

A people in whose heart is my law. We must attend to the train of thought. First, he describes what kind of people the Lord wishes to have, namely, "those who know righteousness;" and next he explains what is the nature of this knowledge, that is, when the people have "the law" fixed and deeply rooted in their hearts. Without the word of the Lord there call be no "righteousness." No laws of men, however well framed, will lead us to true righteousness, of which they may indeed give us a feeble idea, but which they never can justly describe. At the same time, he shews in what manner we ought to make progress in the law of the Lord; namely, by embracing it with the heart; for the seat of the law is not in the brain, but in the heart, that, being imbued with heavenly doctrine, we may be altogether renewed.

8. But my righteousness shall continually endure. Because the believing servants of God must endure many reproaches and slanders from the enemies of the word, the Prophet exhorts and encourages them to bear it courageously. It frequently happens that we are more deeply moved by the contumely and insults of men than by fire and sword; but we ought to reckon it praise and glory to be the object of their contempt and abhorrence. True valor springs from this consideration, that, although the world reject us as "filth and offscourings," (1 Corinthians 4:13,) God holds us in estimation; because we maintain the same cause with himself. Let us with Moses, therefore, "prefer the reproach of Christ to the treasures of the Egyptians." (Hebrews 11:26.) Let us rejoice with the Apostles, who

"departed from the council glad and joyful, because they were accounted worthy to suffer shame for the name of Jesus." (Acts 5:41.)

And my salvation for ever and ever. Because the death of wicked men would yield to us small consolation, if we were not saved, he shews what will be our condition, namely, that we shall never be left destitute of "God's righteousness and salvation." But the comparison may appear to be inappropriate, when he contrasts the destruction of the wicked with his righteousness. Far more clearly and suitably it might have been thus expressed: "though the reprobate indulge in mirth, yet they shall speedily perish; but believers, though they appear to be dead, shall live." Again, because he makes no mention of us, and commends only the eternity of God's righteousness, it may be objected, that to us who are almost overwhelmed this is of no avail. But by these words the Prophet instructs us, that in our afflictions we ought to seek consolation from the thought, that our health and salvation are, as it were, shut up in God; for, so long as men trust or rely on themselves, they cannot cherish any good hope that does not speedily decay; and therefore we ought to turn our hearts to God, whose "mercy endureth from everlasting to everlasting on them that fear him," as David says, "and his righteousness to children's children." (Psalm 103:17.)

Because salvation is founded on the goodness of God, Isaiah reminds us of it, that men may be reduced to nothing, and that confidence may be placed in God alone. The meaning may be thus summed up, "Salvation is in God, that by it he may preserve, not himself, but us; righteousness is in God, that he may display it for our defense and preservation." Accordingly, from the eternity of God's "salvation and righteousness" we ought to infer that the servants of God cannot possibly perish; which agrees with the passage quoted a little before from David,

"Thou art the same, and thy years shall not fail. The children of thy servants shall dwell, and their posterity shall be established for ever." (Psalm 102:27, 28.)

Thus we see how he applies this eternity to the children of God, who do not subsist in themselves, but in God, and have the foundation of their salvation in him.

9. Awake, awake. Here the Prophet instructs us, that, when God cheers us by his promises, we ought also to pray earnestly that he would perform what he has promised. He does not comfort us in order to render us slothful, but that we may be inflamed with a stronger desire to pray, and may continually exercise our faith. The Prophet speaks according to our feelings; for we think that God is asleep, so long as he does not come to the relief of our wants; and the Lord indulges us so far as to permit us to speak and pray according to the feeling of our weakness. Believers therefore entreat the Lord to "awake," not that they imagine him to be idle or asleep in heaven; [24] but, on the contrary, they confess their own sluggishness and ignorance, in not being able to form any conception of God, so long as they are not awaro of receiving his assistance. But yet, though the flesh imagine that he is asleep, or that he disregards our calamities, faith rises higher and lays hold on his eternal power.

Put on strength, O arm of Jehovah. He is said to "awake" and "put on strength," when he exhibits testimonies of his power, because otherwise we think that he is idle or asleep. Meanwhile, the Prophet, by addressing the arm of God which was concealed, holds it out to the view of believers as actually present, that they may be convinced that there is no other reason why they are so bitterly and painfully afflicted by their enemies than because God has withdrawn his aid. The cause of the delay has been already shewn, that they had estranged themselves from God.

In ancient days. By the term "ancient days" he shews that we ought to bear in remembrance all that the Lord did long ago for the salvation of his people. Though he appears to pause and to take no more care about us, still he is the same God who formerly governed his Church; and therefore he can never forsake or abandon those whom he takes under his protection.

In ages long ago past. This repetition tells us still more clearly, that we ought to consider not only those things which have happened lately, but those which happened long ago; for we ought to stretch our minds even to the most remote ages, that they may rise above temptations, which otherwise might easily overwhelm us.

Art thou not it that crushed the proud one? [25] The numerous testimonies of grace which God had displayed in various ages are here collected by the Prophet, so that, if a few are not enough, the vast number of them may altogether confirm the faith of the Church. But, since it would be too tedious to draw up an entire catalogue, he brings forward that singular and most remarkable of all such events, namely, that the people were once delivered from Egypt in a miraculous manner, for I have no doubt that by Rahab [26] he means proud and cruel Egypt; as it is also said,

"I will mention Rahab and Babylon among my friends." (Psalm 87:4.)

In like manner Ezekiel calls the king of Egypt "a Dragon."

"Behold, I am against thee,O Pharaoh, king of Egypt, the great dragon, who dwellest in the midst of thy rivers." (Ezekiel 29:3.)

It is sufficiently evident, and is universally admitted, that the Prophet here calls to remembrance the miraculous deliverance of the people from Egypt. "If at that time the pride of Egypt was tamed and subdued, if the dragon was put to flight, why should we not hope for the same thing?"

By putting the question, if it be the same arm, he argues from the nature of God; for this could not be affirmed respecting the "arm" of man, whose strength, though it be great, is diminished and fails through time? Milo, who had been very strong, when he became old and looked at his arms, groaned because the strength which he possessed at an earlier period had now left him. But it is not so with God, whose strength no lapse of time can diminish. These words ought to be read emphatikos emphatically, "Art thou not it?" For he shews that the Lord is the same as he formerly was, because he remains unchangeable.

10. Which dried up the sea. Though Isaiah does not relate all the miracles which God performed when he brought out his people from the bondage of Egypt, yet he intended to include in a few words all that are related by Moses, that the Jews, having been briefly addressed, might consider the various ways in which the Lord had demonstrated his power. The drying up of the Red Sea is mentioned, not only on account of the extraordinary excellence of the miracle, but because the numerous miracles which preceeded it were directed to this end, that the people, rescued from unjust violence and tyranny, might pass into the promised land. Accordingly, the Prophet expressly mentions that a way was opened up for the redeemed. From this example we ought to consider what God will be to us, so as to draw this conclusion, that in future God will always be like himself, as is evident from the context.

11 Therefore the redeemed by Jehovah shall return. He now describes more plainly what he had briefly remarked; for, after having related the magnificent works of God, by which he formerly displayed his power in Egypt, in order to deliver his people, he concludes that neither the sea, nor the lofty rocks, nor the whirlpools, nor even hell itself, can prevent him from leading forth his people out of Babylon. And in order to confirm it more fully, and to apply that example, he calls them "redeemed," that they may know that, when God calls himself the deliverer of his people, this belongs to them, and that they may not doubt that, in delivering them, he will produce such an example as had been already exhibited; for the reason is the same.

Shall come to Zion. Namely, to that place where he wished that men should call on his name, that the temple may be rebuilt and the pure worship of God restored; for, since the Jews, during the Babylonish captivity, ought to expect the same aid as had been obtained by their fathers, because God was in like manner the Redeemer of the children also, they were superior to the fathers in one respect, that God had at that time chosen Mount Zion, in which he had promised that his rest would be eternal. (Psalm 132:14.) But since the work of God, which Isaiah promises, was worthy of admiration, on this account, he exhorts the people to praise and thanksgiving.

With a song. rnh (rinnah) may indeed be taken simply for "rejoicing;" but, as it frequently denotes the praise which is rendered to God when we acknowledge his benefits, I prefer to take it in that sense in this passage. [27] The meaning is, that there will be a great and unexpected change, so that they shall have very abundant ground of joy and thanksgiving. When he says that joy shall be on their head, he alludes to the chaplets of flowers with which they were wont to adorn themselves at banquets. He adds that "they shall obtain joy," which denotes that their enjoyment shall be solid and lasting. Lastly, for the purpose of amplification, he adds that all sorrow shall be banished, that they may not dread what frequently happens, that joy, by a sudden change, shall give place to mourning. (Proverbs 14:13.) Yet the Prophet instructs them, though they groan and are sorrowful, to wait patiently for that issue which he promises.

12. I, I am. Here the Lord not only promises grace and salvation to the Jews, but remonstrates with them for refusing to believe him, and for valuing his power less than they ought. It is exceedingly base to tremble at the threatenings of men to such a degree as to care nothing about God's assistance; for he displays his power for this purpose, that he may at least fortify; us against every attack. Accordingly, by an excessive fear of men we betray contempt of God.

Hence it is evident how sinful it is to be agitated by the terrors of men, when God calls us to repose. And indeed it is amazing ingratitude in men, who, when they hear that God is on their side, derive no hope from his magnificent promises, so as to venture boldly to exclaim, "If God be for us, who can be against us?" (Romans 8:31.) The consequence is, that when dangers arise, they are terrified and confounded, and attribute far more to the power of mortal man in attacking than to the power of God in defending. Justly, therefore, does he upbraid the Jews with not fortifying themselves by these promises, and with not rendering themselves invincible against every danger; for God is treated with the highest dishonor when we doubt his truth, that is, when we are so completely overcome by human terrors that we cannot rest on his promises.

The repetition, I, I, is highly emphatic. He who promises consolation is the God of truth, against whom neither the strength nor the contrivances of men will be of any avail. When thou distrustest him, it follows that thou dost not consider who he is.

That thou shoudest be afraid of a man. He describes how frail, fading, transitory: and unsubstantial is the condition of men, in order to exhibit more fully their criminal stupidity in preferring a shadow and smoke to God. He shews that men, so long as they are mindful of God, cannot be struck down by fear. Consequently, when we are stunned by dangers that assail us, it follows that we have forgotten God; and therefore he adds, --

13. And hast forgotten Jehovah thy Maker. It is not enough to imagine that there is some God, but we ought to acknowledge and embrace him as ours. When he calls him "Maker," this must not be understood to refer to universal creation, but to spiritual regeneration, as we have already explained under other passages. In this sense Paul calls us (to poiema) "the workmanship of God," (Ephesians 2:10,) because he hath created us to every good work. Thus, if we remember our creation and adoption, these beginnings may encourage us to hope for continued progress, that we may not be ungrateful to God, when he has proved his veracity by undoubted experience.

Who hath stretched out the heavens and founded the earth. To the special kindness which God had exercised towards his people he likewise adds his boundless power which he contrasts with the weakness of men, whom he formerly compared to withered grass. (Isaiah 40:7.) He demonstrates that power by his works, so that they who do not perceive it must be exceedingly stupid; for we cannot tum our eyes in any direction without perceiving very abundant testimonies of divine goodness and power, which, however, are briefly described by a figure of speech in which a part is taken for the whole, when he says that it is "He who stretched out the heavens and founded the earth." It is therefore the greatest folly and indolence to forget him, for so numerous are the signs and testimonies which recall him to the remembrance of men.

And hast dreaded continually. He follows out the same comparison. "What are men," says he, "that thou shouldst dread them, if thou compare them to God, who promises thee his assistance?" Assuredly, God is grievously blasphemed, if we refuse to believe that he is more powerful to preserve than enemies are to destroy us; and therefore the Lord bids us consider who and what he is, how vast and extensive is his power, that we may not dread the fury of a mortal man, who vanishes like a whirlwind or like smoke.

14. The exile hasteneth to be loosed. This verse is expounded in various ways; for some think that it refers to Cyrus, and take the word, tsh (tzoeh) [28] in a transitive sense, and explain it to mean, "Causing to migrate." [29] But it is more customary to interpret it as meaning one who is imprisoned and oppressed, or an exile who wanders about without any settled abode. Now, the Jews were not only exiles but captives, so that they were not at liberty to return to their native land; and therefore I explain it as referring to the Jews.

But still there are two senses in which it may be understood, either that the Prophet reproves their excessive haste, in impatiently desiring to return, or that the Prophet means that their return to their native country is immediately at hand, that they may not sink under the discouragement of long delay; as if he had said, that the time when they must prepare for departure will speedily arrive. The second of these expositions has been more generally approved; and I adopt it the more readily, because it agrees best with the context.

But it may appear strange that he should say that the people will quickly return, since their captivity was of long duration. Yet with good reason does God say that that event will come quickly which he delays till a fit season; for, although to us it may appear to be long, yet, being appropriate and suitable, the time is short. And indeed it was a short time, if we look at the condition of that monarchy, which was so vast and strong that it appeared as if it could never be destroyed. Thus, what appears to be long in the promises of God will appear to be short, provided that we do not refuse to lift up our eyes to heaven. This meaning is confirmed by what immediately follows.

That he may not die in a pit. Such then is God's haste to come early to deliver his people; that they may come forth safely out of the dungeon. The Lord does not promise to his people some sudden assistance, that he may only bring them out of prison, but also that, after having been delivered, they may be the objects of his kindness; for he promises everything necessary for their food and support, that they may be convinced that God will always take care of them; and he is wont not only to assist his people for a moment, but to remain with them continually.

15. And I am Jehovah thy God. Again the Lord declares his power; for so great is the unbelief and sluggishness of men, that, although it is frequently declared, yet the very smallest temptation shews that they are not fully convinced of it. They quickly fall back upon themselves, when they are hard pressed by afflictions; and when they hear that anything is in the power of God, they do not think that it belongs to them.

Who divide the sea. He does not speak in general terms, but brings forward the instance which he had often mentioned before; for, by once redeeming the fathers, he held out to posterity the hope of eternal salvation. Justly, therefore, does he exclaim that he is the same God who long ago "divided the sea;" and next he magnifies the miracle by saying that its roaring billows were stilled at his command. (Exodus 14:21.) We ought to know, therefore, that there are no raging billows which God cannot allay and calm in order to deliver his Church. "It is he who," by his power, "stills the sea and makes it calm," (Job 26:12,) though it rage furiously; and he likewise drives and swells its waves, when he thinks fit; though literally, as I have remarked, the Prophet alludes to the history of the deliverance from Egypt. [30]

Jehovah of hosts. The Lord is adorned with this title, that we may know how extensive is his power; and he exhibits that power as often as he is pleased to render assistance to his Church.

16. And I have put my words in thy mouth. He again retums to the doctrine which he had formerly stated, namely, that the Lord comforts his Church: "I, I am he that comforteth you," (ver. 12.) So he now says that he put into the mouth of the prophets what they should say. Hence we may infer that these words do not proceed from men, who often prove false, but from "God, who cannot lie." (Titus 1:2.) The Lord speaks to all the prophets, first to Isaiah, and then to the rest in their order; but at last we must come to Christ. These things must not be limited either to Isaiah or to Christ, but must be extended to all the prophets. The Lord wishes that believers should hear the consolation from the prophets, as if he were present and addressed them, and even declares that he speaks openly by their mouth.

Hence also we ought to conclude that none ought to come forward to comfort the Church but they who speak from the mouth of the Lord; for they who alter their own dreams, though they take shelter under the name of God, ought to be rejected. But; we must understand the Prophet's meaning; for, seeing that he shows that the consciences of men always tremble, till the Lord confirm them, he instructs us to abide by this principle, that it is God who speaks by the prophets; for otherwise consciences will always remain in doubt and uncertainty. Yet the mode of expression is highly emphatic, when he repeats the commandments of God, by which he was encouraged to the execution of his office.

And in the shadow of my hand. Though he had already said this, yet the repetition is not superfluous, that we may fully believe that God will always assist his ministers, so that, relying on his immediate aid, they may be raised by him above all obstructions. Now, in order to being covered with that shadow of the Lord, two things are necessary; first, that they are certain that what they utter is the word of God, and secondly, that they do so by God's command. They who rashly put themselves forward may indeed boast of the name of God, but in vain; for when they come to fight in earnest, they will faint. And if we have the testimony of conscience, we have no reason for entertaining doubts as to God's protection and aid, by which he will enable us to gain the victory. Next comes the object of the embassy.

That I may plant the heavens; that is, that I may restore everything to its proper order. There are, indeed, various interpretations of these words; but the true meaning appears to me to be this, that heaven and earth are said to be restored by the doctrine of salvation; because "in Christ," as Paul says, "are collected all things that are either in heaven or in earth." (Ephesians 1:10.) Since the fall of the first man we see nothing but frightful confusion, which troubles even the dumb creatures, and makes them suffer, in some respects, the punishment of our sins; and, consequently, that confusion cannot be repaired but by Christ. Since therefore the whole face of the world is disfigured by frightful desolation, there are good grounds for saying that godly teachers renovate the world, as if God formed heaven and earth anew by their hand. And hence it is evident how great is the heinousness of our guilt, which has been followed by such dreadful confusion in the nature of things. Thus, "the heavens" are said to be "planted and the earth to be founded," when the Lord establishes his Church by the word; and he does this by the agency of ministers, whom he directs by his Spirit, and protects against hidden enemies and various dangers, that they may effectually accomplish what he has enjoined.

That I may say to Zion, Thou art my people. At length he shews that this aims at something higher than the visible form of the world, which shall quickly perish; namely, to excite and nourish in the hearts of believers the hope of a heavenly life. The true stability of the Church, the restoration of the world, consists in this, that the elect be gathered into the unity of faith, so that, with one consent, all may lift their hearts to God, who also invites them sweetly and gently by these words, "I am thy God." And hence we see how highly God values the salvation of the Church, since he not only prefers it to the whole world, but even shews that the stability of the world depends upon it. We must likewise observe what is the word which the Lord enjoins to be proclaimed; for it not only lays down a rule of life, but also gives a testimony of our adoption, in which our salvation chiefly consists.

17. Awake, awake. The Church was about to endure grievous calamities, and therefore he fortifies her by consolation, and meets a doubt which might arise, that the Jews, being now oppressed by tyrants, saw no fulfillment of these promises. The meaning therefore is, that the Church, though afflicted and tossed in various ways, will nevertheless be set up again, so as to regain her full vigor. By the word "Awake" he recalls her, as it were, from death and the grave; as if he had said, that no ruins shall be so dismal, no desolations shall be so horrible, as to be capable of hindering God from effecting this restoration. And this consolation was highly necessary; for when grief seizes our hearts, we think that the promises do not at all belong to us; and therefore we ought frequently to call to remembrance, and to place constantly before our eyes, that it is God who speaks, and who addresses men who are not in a prosperous or flourishing condition, but fallen and dead, and whom notwithstanding he can raise up and uphold by his word; for this doctrine of salvation is intended not for those who retain their original condition, but for those who are dead and ruined.

Who hast drunk from the hand of Jehovah the cup of his wrath. There are two senses in which the term, "cup of wrath," may be understood; for sometimes the Lord is said to put into our hands a "cup of wrath," when he strikes us with some kind of giddiness, or deranges our intellect; as we see that affliction sometimes takes away men's understanding; but sometimes it is used in a simpler sense, to denote the sharp and heavy punishments by which the Lord severely chastises his people. This is evidently the meaning in which it must be taken here, as appears from the addition of the pronoun His. Nor is this inconsistent with what he says, that the Church was stupified and drunk; for he shews that this happened in consequence of the Lord having severely chastised her. It is an ordinary metaphor by which the chastisement which God inflicts on his people is called a "potion," [31] or a certain measure which he assigns to each. But whenever it relates to the elect, this term "cup" serves to express the moderation of the divine judgment; that the Lord, though he punish his people severely, still observes a limit. [32]

Pressing out the dregs of the cup of distress (or of trembling.) I consider the word trlh (targnelah) to denote "anguish" or "trembling," by which men are nearly struck dead, when they are weighed down by heavy calamities. Such persons may be called "drunk," as having exhausted all that is in the cup, because nothing can be added to their affliction and distress.

This is also denoted by another term, "pressing out." The Church is here reminded that all the evils which befall her proceed from no other source than from the hand of God, that she may not think that they happen to her by chance, or that she is unjustly afflicted. The object which the Prophet has in view is, that the people may know that they are justly punished for their sins. No one can rise up till he first acknowledge that he has fallen, or be delivered from misery till he perceive that it is by his own fault that he is miserable. In short, there can be no room for consolations till they have been preceded by the doctrine of repentance.

Dregs, therefore, must not here be understood in the same sense as in Jeremiah 25:15, where the reprobate are spoken of, whom the Lord chokes and kills by his cup, but as denoting complete and righteous punishment, to which the Lord has been pleased to assign a limit. Thus, when the Lord has inflicted on us such punishment as he thought fit, and puts an end to our afflictions, he declares that the "dregs" are exhausted; as we have seen before at the fortieth chapter. [33]

18. There is no one to guide her. He describes the sorest calamity of the Church; for the heaviest and sorest of all undoubtedly is, that she receives no sympathy or consolation from her own children. This accumulated misery is described by him, in order that, though her condition be desperate, she may still expect consolation from God, who will never disappoint his servants, though they be sunk to the depth of hell. Although the Church has been forsaken by men, and even by those whom she nourished in her bosom and carried in her arms, yet she shall receive assistance from God. No affliction more severe can befall a mother than to be deserted by her children, who ought in their turn to have treated her with kindness. Such ingratitude and want of natural affection is certainly much liarder to bear than the violent and unbridled cruelty of enemies; for why does she give birth to children, and why does she bring them up, but in expectation of being supported by them in return? Since her children do not perform their duty, what remains but that she shall think that to have born and reared them has been of no advantage to her? Although therefore the Church has performed the duty of a mother, and has brought up her children to the age of maturity, yet the Prophet declares that she must not expect any assistance or consolation from ungrateful persons.

Yet his discourse conveys something more, and pronounces those children who have rendered no assistance to their mother to be bastards and reprobates, with the view of inducing her to bear the loss of them more patiently. It was sad and distressing for the Church to be deprived of all her offspring, and to be reduced to childlessness; though this has sometimes happened. But the Prophet reminds the mother that the children do not deserve that she should mourn for them, and that, on the contrary, she ought to desire additional offspring, as it is said by the Psalmist,

"The people that shall be created shall praise the Lord." (Psalm 103:18.)

What is here described by the Prophet is entirely applicable to our own age; for many boast of being the children of the Church; but where is the man that cares about his mother's distresses? Who is grieved for her ruin? Who is moved so deeply as to put his shoulders to her support? How many betray her, and, under presence of this title, persecute her more cruelly than open and avowed enemies? Accordingly, after all her calamities this is added as the copestone of her miseries. Moreover, they who wish to be regarded as holding the first rank in the Church, and who not only boast of being children, but vaunt of being called fathers, treacherously desert her when she implores their aid. We need not wonder, therefore, if God shall drive them out, in order to make way for the increase of his Church by lawful and dutiful children. [34]

19. These two things have happened to thee. Nearly the same thing was already asserted concerning Babylon,

"These two things shall befall thee suddenly in one day, childlessness and widowhood." (Isaiah 47:9.)

But here Isaiah promises to the Church that there shall eventually be a different issue; for the Lord will rescue her from the deepest abyss. He threatens extreme wretchedness, that believers may gird themselves for patience, and not cease to send upwards prayers and supplications from the depth of their distresses. The general meaning is, that the Church shall be burdened with afflictions of every kind, so that she shall appear to be on the brink of utter ruin; because from without she shall endure very heavy calamities, and from within shall obtain no aid or sympathy from her own children. These are two very sore evils which the Prophet relates. But it appears as if the division were not quite appropriate; for, after having related one evil, that there is none to bewail her, he enumerates four kinds --

Desolation and destruction, and the sword and famine. Some explain it to mean that the Church is visited by famine within, and harassed by enemies without. But I interpret it differently, as I have already hinted; for it is very customary among Hebrew writers to put a question, when they wish absolutely to deny anything; and among them it is elegant, though in Greek or Latin authors it would be ungraceful. Isaiah therefore describes "two evils," one external, for both by the devastations of "war" and by "famine" they will be brought to the verge of "destruction" and "desolation," which he describes by these four classes; and another internal, because she is deprived of consolation, and "there is none to bewail her." By putting the question, "Who shall bewail her?" he affirms that she shall have no consolation; and this verse agrees with the former, in which we have already explained the design which the Prophet has in view, in describing this highly calamitous and wretched condition of the Church.

20. Thy sons have fainted. He describes more fully the lamentable and wretched condition of the Church, when he says that her children he prostrate. A mother cannot be visited with any grief more bitter than to have her children slain before her eyes, and not one or two of them, but so great a number as to fill the roads with the slaughter.

As a wild bull in a net. The metaphor is taken from bears or other savage animals, by which he means that even the strongest of them have, as it were, been caught in snares.

Full of the indignation of Jehovah. By this expression he distinctly states that none of these events are accidental, lest they should suppose that any of them has happened by chance, or lest they should accuse the Lord of cruelty for having punished them severely; because his judgment is just and righteous. This is what he means, when he says that this punishment has proceeded from the rebuke of the Lord. Yet we must bear in mind his object which I have already mentioned, that believers ought not to throw away the hope of grace, though innumerable calamities prompt and urge them to despair.

21. Therefore now hear this. He now shews more plainly the reason why he spoke of the calamities of the Church. It was, that believers might be fully persuaded that they would obtain consolation from God, though they were reduced to the extremity of distress. But why does he call the Church wretched, since nothing is more happy than to be God's people, and that happiness cannot be taken away by any tribulations?; Not without cause is it said,

"Blessed is the people whose God is Jehovah." (Psalm 144:15.)

I reply, she is apparently "wretched," and not in vain does the Lord address her by that name; for, as we have already said, he helps the wretched, and succors the destitute.

And drunken, not with wine. [35] When he calls her "drunken," it ought to be observed that believers never endure so patiently the chastisements which are inflicted on them as not to be sometimes stupified; but, although stupified, they ought to remember that the Lord punishes them justly, and ought to believe that the Lord will assist them. He does not speak to robust or healthy men, but to those who are feeble, wretched, prostrate, and who resemble drunken persons, and says that he brings to them consolation. Finally, by this word he soothes the grief of the Church, and shews that he preserves a limit, by which he restrains the violence even of the greatest afflictions, and restores her when ruined, as if he were raising from the dead a rotten corpse.

22. Thus saith Jehovah. Not at random does the Prophet add to the name Jehovah three epithets, namely, that he is the Lord or Defender of his Church, that he is God, and lastly, that he is her Avenger. We ought always to consider what is the nature of our relation to God; for he addresses us in a familiar manner, in consequence of having once chosen us to be his people, by uniting himself to us in an everlasting covenant. This preface encouraged the Jews, in ancient times, not to hesitate to embrace what is here promised; and at the present day the same argument applies to a new people, who have been taken under God's care and protection not less than they. The Lord declares himself to hold the office of an "Avenger," in order that, when we shall be threatened with the most alarming dangers, and when it shall appear as if all were over with us, we may betake ourselves to this anchor, that God is the "Avenger" of his people; and this ought to support us, not only when we are assailed by outward enemies, but also when we are assailed by Satan.

Behold, I have taken from thy hand. He holds out the ground of hope; for it is only by temporary stripes that the Lord chastises his Church. Hence also the Jews ought to learn that all the calamities to which they were subjected were the just reward of their transgressions; for those calamities would never come to an end but by their being reconciled to God. The general meaning is, that the wrath of the Lord will be appeased, so that he will restrain and bring to a close the chastisements which he had formerly inflicted on his Church.

The cup of thy affliction, or, the cup of thy trembling. We have already spoken of the metaphor of "the cup;" and the explanation of it which we gave is fully confirmed by this passage, in which God calls it "the cup of his indignation," though it had made the Church to tremble, as if she had been seized with giddiness. Yet it is the same word which he formerly used, trlh (targnelah,) which some translate "anguish," and others "trembling." By dregs, as I have said, he means the full measure of vengeance with which God is satisfied on account of his fatherly kindness.

23. And I will put it into the hand of thy oppressors. This is another part of the consolation, in which he promises that the Lord will not only deliver the Church from those heavy distresses, but will also lay upon her enemies the calamities with which she is afflicted. If therefore we are afflicted, [36] our condition will be speedily changed, and our enemies will be severely punished. Truly, as Paul says, it is righteous with God to render tribulation to them that trouble you, and to you who are troubled rest along with us, when the Lord shall be revealed from heaven, with the angels of his power, with flame of fire, to take vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ." (2 Thessalonians 1:6-8.) Thus the temporary punishments which God inflicts on them are the beginnings of that eternal punishment to which they shall be finally condemned.

Who said to thy soul. In order to describe more fully the insolence and haughtiness of their enemies, such as we too experience every day in our adversaries, he quotes their words, by which they slandered and insulted the unhappy children of God. Impiety is always accompanied by pride and cruelty; for, as the true knowledge of God renders men gentle, so ignorance makes them ferocious and savage. They who are ignorant of God please themselves, and pour out unmeasured reproaches against God and those who truly worship him. This truly is most wretched and base; but since he frequently permits his name to be exposed to the insults of wicked men, let us not wonder that we are assailed on account of his name; for we are not more excellent than God, and our condition ought not to be better than that of the ancient Church. David employs a different metaphor, (Psalm 129:3,) when he says that the Church resembles a field which is cut and broken up by the plough; for he shews that frequently it is deeply furrowed and trodden upon, that we may not think that our condition is different.

Footnotes:

[21] "Regardez a la pierre dont vous avez este coupez." "Look to the stone whence you were hewn."

[22] "On ne sauroit recevoir promesse queleonque." "No promise whatever can be believed."

[23] "Les hommes miserables de nature." "Men who are by nature miserable."

[24] "Non pas qu'ils le pensent oisif ni endormi au ciel."

[25] "Here is a noble mixture of lively figures; the Prophet first addressing himself to the Lord, as if he were fast asleep, tired with fatigue and labor; then painting him in a martial posture, dressing himself in arms, and putting on his accoutrements; then raising his courage by a narration of his former valorous performances, Art not thou that Arm which cut off the Egyptian Rahab, when with all the strength of his kingdom he pursued the naked Israelites to the further banks of the Red Sea? Certainly thou art the same, not at all decayed in strength, but able to do as much for thy people now, as for their fathers then." -- White.

[26] "Par Rahab, que nous avons traduit l'orgueilleuse." "By Rahab, which we have translated The proud."

[27] "J'aime mieux le prendre pour cantique en cest endroit-ci." "I prefer to take it for a song in this passage."

[28] "Que nons avons traduit banni." "Which we have translated banished."

[29] That is, they treat it as the Kal participle of an active verb, signifying "Banishing," and not as the participle of a passive or neuter verb, signifying "Banished," or "Wandering." -- Ed.

[30] "A l'histoire de la deliverance d'Egypte."

[31] "He sets forth God like a physician, mixing a bitter potion for Jerusalem, putting as it were into one cup all the anger he had conceived against her, and standing by to see her take it off, that not a drop should be spilt, or any of the nauseous settlings left behind: a potion so strong that it made her tremble every limb of her, and so giddy that she stood in need of one to lead her: but such were her misfortunes that none of her inhabitants were able to support her; by all which the Prophet means that her afflictions should be so great as to turn her brain, and make her sink under the load of them." -- W'hite.

[32] "Pource qu'il retient son bras." "Because he restrains his arm."

[33] The allusion appears to be to a different but analogous expression. See Com. on Isaiah, [3]Vol. 3, pp. 201,202. -- Ed.

[34] "Afin de donner puis apres a son Eglise des enfans legitimes qui luy assistent." "In order afterwards to give to his Church lawful children to assist her."

[35] skrt dvr 'hd sl' myyn (shekurath dabar ehad shello miyain). Drunken with something which is not wine." -- Jarchi.

[36] "si nous sommes persecutez." "If we are persecuted."

Links

Isaiah 51 Commentaries: Barnes • Calvin • Clarke • Darby • Gill • Geneva • Guzik • JFB • Keil / Delitzsch • KJV Translators' • Henry's Concise • Matthew Henry • Scofield • Teed • TSK • Wesley

NIV / NLT / ESV / GWT / KJV / ASV / DRB

Jump to Previous Occurrence
Bore Borne Care Forth Guide Hand Hold Leader Nourished Reared

Jump to Next Occurrence
Bore Borne Care Forth Guide Hand Hold Leader Nourished Reared

New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

Alphabetical: all among bore borne by guide hand has her is none Nor Of one reared she sons take the there to was

Bible Browser

January 26. "I Called Him Alone and Blessed Him" (Isa. Li. 2).
"I called him alone and blessed him" (Isa. li. 2). When we were in the East we noticed the beautiful process of raising rice. The rice is sown on a morass of mud and water, ploughed up by great buffaloes, and after a few weeks it springs up and appears above the water with its beautiful pale green shoots. The seed has been sown very thickly and the plants are clustered together in great numbers, so that you can pull up a score at a single handful. But now comes the process of transplanting. He first …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Awakening of Zion
'Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old.'--ISAIAH li. 9. 'Awake, awake; put on thy strength, O Zion.'--ISAIAH lii. 1. Both these verses are, I think, to be regarded as spoken by one voice, that of the Servant of the Lord. His majestic figure, wrapped in a light veil of obscurity, fills the eye in all these later prophecies of Isaiah. It is sometimes clothed with divine power, sometimes girded with the towel of human weakness, sometimes …
Alexander Maclaren—Expositions of Holy Scripture

Hearken and Look; Or, Encouragement for Believers
THE second verse contains my actual text. It is the argument by which faith is led to look for the blessings promised in the third verse. It is habitual with some persons to spy out the dark side of every question or fact: they fix their eyes upon the "waste places," and they study them till they know every ruin, and are familiar with the dragons and the owls. They sigh most dolorously that the former times were better than these, and that we have fallen upon most degenerate days. They speak of "shooting …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 27: 1881

A Prospect of Revival
THE pedigree of God's chosen nation Israel may be traced back to one man and one woman--to Abraham and Sarah. Both of them were well stricken in years when the Lord called them, yet, in the fulfilment of his promise, he built up of their seed a great nation, which, for number, was comparable to the stars of heaven. Take heart, brethren; these things are written for our example and for our encouragement. His Church can never sink to so low an ebb that he cannot soon build her up again, nor in our …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

"Sing, O Heavens; and be Joyful, O Earth; for the Lord Hath Comforted his People. " -- Isaiah 49:13.
"For the Lord shall comfort Zion; He will comfort all her waste places; and He will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody." -- Isaiah 51:3. "Sing, O Heavens; and be joyful, O Earth; for the Lord hath comforted his people." -- Isaiah 49:13. A living, loving, lasting word, My listening ear believing heard, While bending down in prayer; Like a sweet breeze that none can stay, It passed …
Miss A. L. Waring—Hymns and Meditations

Of Inward Silence
Of Inward Silence "The Lord is in His Holy Temple, let all the earth keep silence before him" (Hab. ii. 20). Inward silence is absolutely indispensable, because the Word is essential and eternal, and necessarily requires dispositions in the soul in some degree correspondent to His nature, as a capacity for the reception of Himself. Hearing is a sense formed to receive sounds, and is rather passive than active, admitting, but not communicating sensation; and if we would hear, we must lend the ear …
Madame Guyon—A Short and Easy Method of Prayer

Of Rest in the Presence of God --Its Fruits --Inward Silence --God Commands it --Outward Silence.
The soul, being brought to this place, needs no other preparation than that of repose: for the presence of God during the day, which is the great result of prayer, or rather prayer itself, begins to be intuitive and almost continual. The soul is conscious of a deep inward happiness, and feels that God is in it more truly than it is in itself. It has only one thing to do in order to find God, which is to retire within itself. As soon as the eyes are closed, it finds itself in prayer. It is astonished …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Lii. Manna. Exodus xvi. 4.
I.--Manna like salvation, because undeserved. The people murmured at the very first difficulty. If they had been grateful they would have said, "The God who brought us out of Egypt, and through the Red Sea, will not allow us to die of hunger." But instead of this they accused Moses of being a murderer. And in answer to this God said, "I will rain bread from heaven." What an illustration of Romans v. 8. II.--Manna like salvation, because it saved the people from perishing. Nothing else would …
Thomas Champness—Broken Bread

Early Battles
Six months of joyous service amongst the Welsh miners was cut short by a telegram announcing to the sisters the serious illness of Mrs. Lee. Taking the news to their Divisional Commander, they were instructed to Headquarters. It was found that the illness was due to shock. The income from investments of the little estate left by Mr. Lee had dwindled; it now had disappeared altogether. Captain Lucy faced the matter with her usual practical decision. 'Mother, darling, there are two ways out. Either …
Minnie L. Carpenter—The Angel Adjutant of "Twice Born Men"

Stedfastness in the Old Paths.
"Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls."--Jer. vi. 16. Reverence for the old paths is a chief Christian duty. We look to the future indeed with hope; yet this need not stand in the way of our dwelling on the past days of the Church with affection and deference. This is the feeling of our own Church, as continually expressed in the Prayer Book;--not to slight what has gone before, …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

A Work of Reform
The work of Sabbath reform to be accomplished in the last days is foretold in the prophecy of Isaiah: "Thus saith the Lord, Keep ye judgment, and do justice: for My salvation is near to come, and My righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil." "The sons of the stranger, that join themselves to the Lord, to serve Him, and to love the name of the Lord, …
Ellen Gould White—The Great Controversy

Heralds of the Morning
One of the most solemn and yet most glorious truths revealed in the Bible is that of Christ's second coming to complete the great work of redemption. To God's pilgrim people, so long left to sojourn in "the region and shadow of death," a precious, joy-inspiring hope is given in the promise of His appearing, who is "the resurrection and the life," to "bring home again His banished." The doctrine of the second advent is the very keynote of the Sacred Scriptures. From the day when the first pair turned …
Ellen Gould White—The Great Controversy

Ci. Foretelling his Passion. Rebuking Ambition.
(Peræa, or Judæa, Near the Jordan.) ^A Matt. XX. 17-28; ^B Mark X. 32-45; ^C Luke XVIII. 31-34. ^b 32 And they were on the way, going up to Jerusalem [Dean Mansel sees in these words an evidence that Jesus had just crossed the Jordan and was beginning the actual ascent up to Jerusalem. If so, he was in Judæa. But such a construction strains the language. Jesus had been going up to Jerusalem ever since he started in Galilee, and he may now have still be in Peræa. The parable …
J. W. McGarvey—The Four-Fold Gospel

The Work of Jesus Christ as an Advocate,
CLEARLY EXPLAINED, AND LARGELY IMPROVED, FOR THE BENEFIT OF ALL BELIEVERS. 1 John 2:1--"And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." By JOHN BUNYAN, Author of "The Pilgrim's Progress." London: Printed for Dorman Newman, at the King's Arms, in the Poultry, 1689. ADVERTISEMENT BY THE EDITOR. This is one of the most interesting of Bunyan's treatises, to edit which required the Bible at my right hand, and a law dictionary on my left. It was very frequently republished; …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Privilege of Prayer
Through nature and revelation, through His providence, and by the influence of His Spirit, God speaks to us. But these are not enough; we need also to pour out our hearts to Him. In order to have spiritual life and energy, we must have actual intercourse with our heavenly Father. Our minds may be drawn out toward Him; we may meditate upon His works, His mercies, His blessings; but this is not, in the fullest sense, communing with Him. In order to commune with God, we must have something to say to …
Ellen Gould White—Steps to Christ

Thirdly, for Thy Actions.
1. Do no evil, though thou mightest; for God will not suffer the least sin, without bitter repentance, to escape unpunished. Leave not undone any good that thou canst. But do nothing without a calling, nor anything in thy calling, till thou hast first taken counsel at God's word (1 Sam. xxx. 8) of its lawfulness, and pray for his blessings upon thy endeavour; and then do it in the name of God, with cheerfulness of heart, committing the success to him, in whose power it is to bless with his grace …
Lewis Bayly—The Practice of Piety

Death Swallowed up in victory
Then shall be brought to pass the saying that is written, Death is swallowed up in victory! D eath, simply considered, is no more than the cessation of life --that which was once living, lives no longer. But it has been the general, perhaps the universal custom of mankind, to personify it. Imagination gives death a formidable appearance, arms it with a dart, sting or scythe, and represents it as an active, inexorable and invincible reality. In this view death is a great devourer; with his iron tongue …
John Newton—Messiah Vol. 2

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament