Isaiah 59

Ch. 59. The Hindrances to Israel’s Salvation and their Removal through the Interposition of JehovahThe chapter is closely connected in thought with the preceding, and may perhaps be regarded as a continuation of the same discourse. The first verse justifies the utterance of such promises as are contained in the latter part of ch. 58, and the second explains why they remain as yet unfulfilled. The range of the prophecy is wider than in the former chapter, but the central theme and the historical situation are the same, and, as in the case of chs. 56–58, the phenomena of the chapter are most naturally accounted for on the assumption of a post-exilic date. In particular the prominence given to abuses of public justice (Isaiah 59:4; Isaiah 59:14) in the catalogue of social crimes, implies a degree of independence and political responsibility which can hardly be attributed to the Jews in exile. The chapter falls obviously into three sections: i. Isaiah 59:1-8.—In opposition to the thought naturally arising in the mind of the people, that the obstacle to their deliverance must be impotence or indifference on the part of Jehovah (Isaiah 59:1), the prophet asserts that the true reason of His inactivity is the sin that has come between Him and them (Isaiah 59:2). He points to the flagrant breaches of the moral law of which the community as a whole is guilty (Isaiah 59:3-4): and draws an appalling picture of the hopelessly corrupt character and conduct of many of his contemporaries (Isaiah 59:5-8). ii. Isaiah 59:9-15 a.—A pathetic description of the people’s vain longing for deliverance and peace (Isaiah 59:9-11), followed by a confession of the sins which are the cause of their misery (Isaiah 59:12-15 a). The prophet here identifies himself with the nation and speaks in its name. iii. Isaiah 59:15 b–21.—At the middle of Isa 59:15 the tone of the discourse suddenly alters; the language of complaint and prayer gives place to that of prophetic anticipation. Since the people is hopelessly entangled in its own sins, and no human champion appears on the scene, Jehovah Himself, represented as a warrior arming for the conflict, undertakes the work of salvation (Isaiah 59:15 b–17). The world-wide consequences of His interposition are then described: destruction to His enemies, manifestation of His divinity to all mankind, and redemption to Zion (Isaiah 59:18-20). The chapter closes with a promise confirming the gift of the divine spirit and word to the true Israel in perpetuity (Isaiah 59:21).

Isaiah 59:1-2

1, 2. These verses state briefly and forcibly the argument of which the whole chapter is the expansion: not the powerlessness or the indifference of Jehovah, but the sin of the people, is the hindrance to the promised redemption.

Isaiah 59:2

2. your iniquities have separated] Lit. “have been separating.” The expression is that used of the firmament in Genesis 1:6; it implies that guilt has been a permanent cause of alienation between Israel and its God. have hid his face] i.e. caused Him to withdraw His favour (cf. ch. Isaiah 8:17). Instead of “his face,” the Hebr. has simply “face” as in Job 34:29. Various explanations are offered of this peculiar expression; perhaps the easiest is that “the Face” had come to be used absolutely of the face of God.

Isaiah 59:3

3. your hands are defiled with blood] Cf. ch. Isaiah 1:15. hath uttered] Better muttereth (as R.V.).

Isaiah 59:4

4. The first half of the verse should be rendered as R.V. None sueth in righteousness, And none pleadeth in truth. The reference is to the abuse of legal procedure: lawsuits instituted and conducted with absolute disregard of righteousness and truth. Cf. ch. Isaiah 29:21. calleth] with the sense of “summon” (in jus vocare), as in Job 9:16; Job 13:22. pleadeth] i.e. “pleadeth a cause”, litigates; the same word as in Isaiah 43:26. The rest of the verse probably continues the same subject, describing the sophistical and mischievous arguments employed by the litigants to make the worse appear the better reason, and subvert the ends of justice. The verbs are infinitives (as in Isaiah 59:13 and Hosea 4:2) and should be translated thus: Trusting in emptiness (lit. “chaos” as Isaiah 40:17) and speaking vanity!Conceiving mischief and bringing forth evil!The last line occurs almost verbatim in Job 15:35.

Isaiah 59:5-8

5–8. These verses differ somewhat in character from Isaiah 59:3 f., and are regarded by Duhm and Cheyne as a quotation from some Psalm or collection of proverbs. In point of fact the first part of Isa 59:7 appears in Proverbs 1:16, but probably as an interpolation, since the verse is wanting in the LXX. On the other hand, Isaiah 59:7-8 are partly reproduced in the LXX. recension of Psa 14:3, as in Romans 3:10 ff. These facts do not by themselves raise any presumption against the genuineness of the passage in this discourse; and the first image of Isa 59:5 connects itself naturally enough with the conclusion of Isa 59:4. It must be admitted, however, that the description can only apply to a limited class of utter reprobates, and there is some difficulty in conceiving that it can be the continuation of Isa 59:3-4, which contain perfectly definite and intelligible accusations against a whole community.

Isaiah 59:6

6. Development of the second image of Isa 59:5, the point of comparison being the uselessness for any good social end of the schemes devised by the ungodly. shall not become garments] i.e. “shall not serve for a garment.” neither shall they cover themselves &c.] Better, neither shall men cover themselves &c. (indefinite subj.).

Isaiah 59:7-8

7, 8. Cf. Proverbs 1:16; Romans 3:15-17.

Isaiah 59:8

8. judgment here means right (R.V. marg.). goings] tracks, a common word in the Book of Proverbs. they have made them &c.] they have made their paths crooked. Cf. Proverbs 2:15; Proverbs 10:9; Proverbs 28:18. whosoever goeth therein] i.e. makes common cause with them.

Isaiah 59:9-11

9–11. The sorrow and dejection of the people is depicted in striking and pathetic images. It is the better mind of the community which is here expressed,—its intense desire for the fulfilment of the divine promises, its weariness through hope deferred making the heart sick. The contrast to the buoyant enthusiasm of the second Isaiah is very great, and it is hardly credible that the state of feeling here described should have arisen in the short interval which elapsed between the announcement of deliverance and the actual release from captivity.

Isaiah 59:10

10. We grope for the wall, &c.] Rather, along the wall seeking an outlet. Comp. the very similar passage Deuteronomy 28:29. we are in desolate places as dead men] R.V. among them that are lusty we are as dead men. The A.V. follows the Vulgate, but the rendering “desolate places” seems destitute of any etymological basis. The word, which occurs only here, comes apparently from a root denoting “fatness”; hence the translation of the R.V., which gives a more effective turn to the figure than any other that has been proposed. The soundness of the text, however, is open to suspicion.

Isaiah 59:11

11. We roar (better groan) all like bears] Comp. (with Gesenius) Horace, Epod. 16. 51: “Nec vespertinus circumgemit ursus ovile.” The comparison would no doubt gain in force if we could suppose, as Duhm hesitatingly suggests, that captive animals, pining for liberty, are meant. But this is not indicated. On the “mourning” of the dove, cf. ch. Isaiah 38:14; Ezekiel 7:16; Nahum 2:7; and see Davidson’s Ezekiel (Cambridge Bible), p. 49. we look for judgment, &c.] returning to the thought of Isa 59:9. 12–15a. Confession of the sins previously denounced, the prophet speaking in the name of the people.

Isaiah 59:12

12. our sins testify against us] So Jeremiah 14:7. our transgressions are with us] present to our conscience, Job 12:3; Job 14:5 &c.; comp. also Psalms 51:3 (“my transgressions I know, and my sin is before me continually”).

Isaiah 59:13

13. The sins referred to in Isaiah 59:12 are enumerated in a series of infinitives (cf. Isaiah 59:4), which should be construed as in apposition to the terms “sin,” “iniquities,” &c. employed in the general confession of Isa 59:12. Rebellion and denial of Jehovah, and turning back from after our God, etc. It is doubtful if there is any reference here to the sin of idolatry; the charge of apostasy is perhaps rather to be understood of offences against social morality, which amounted to a renunciation of the authority of Jehovah. The last two lines deal with sins of speech, committed against men. revolt is literally “defection,” and appears to be used in the same general sense as Deuteronomy 19:16 of declension from truth and right. uttering from the heart] The verb here is identical in form with that rendered “mutter” in Isaiah 59:3 and “mourn” in Isaiah 59:11. The vocalisation of both the verbs in this clause is anomalous, and should probably be changed (read hârô, hâgô).

Isaiah 59:14

14. The confession, following the same order as the indictment in Isaiah 59:3-4, proceeds from personal sins to public injustice. judgment and justice (righteousness) are not the divine vindication of Israel’s right (as in Isaiah 59:9), but the fundamental civic virtues. These, by a bold personification, are conceived as eager to take their rightful place in the administration of justice, but as kept at a distance by the prevailing social corruption. For truth (the essential basis of righteousness) stumbleth in the broad place, and uprightness (R.V.) cannot enter. The “broad place” is probably the open space at the city gate where cases were decided by the judges (Jeremiah 5:1 &c.).

Isaiah 59:15

15. Yea, truth faileth] Lit. And truth is missing,—conspicuous by its absence. maketh himself a prey] i.e. must submit to extortion (Psalms 76:6). Another, and possibly a better rendering is, “withdraws himself”; compare the peculiar use of the simple verb in Rth 2:16 (= “draw out” corn from the sheaf). 15b introduces the peroration of the discourse, in which the prophet describes the manner in which salvation shall at last “overtake” the sinful and misgoverned community. The logical development of the argument seems to be arrested by the conviction that the existing situation is hopeless, and only to be terminated through the personal intervention of Jehovah. This conviction clothes itself first of all in a prophetic vision of Jehovah as He appears to judgement; which is followed by an announcement of the consequences of His interposition for the two classes within Israel and for mankind at large. Although the transition in the middle of this verse is abrupt and unexpected there is no sufficient reason to doubt the unity of the discourse.

Isaiah 59:16

16. Comp. the closely parallel passage, ch. Isaiah 63:5. there was no man] See on ch. Isaiah 50:2. no intercessor] Better none to interpose, i.e. on behalf of truth and right (cf. Ezekiel 22:30). Duhm finds in these expressions an allusion to the absence of any human hero to play the rôle assigned to Cyrus in the earlier part of the book. This is perhaps to strain the prophet’s language unduly; but see on Isaiah 63:5. therefore his arm &c.] Jehovah’s only allies in this conflict with wickedness are His own attributes. brought salvation unto him] “wrought deliverance for Him.” Cf. Judges 7:2. That the whole description refers to a future event can hardly be questioned. The perfects in this verse and the next are those of prophetic certainty.

Isaiah 59:17

17. The idea of Jehovah as a warrior occurs several times in this book (ch. Isaiah 42:13, Isaiah 49:24 f., Isaiah 52:10); but the fully developed image of His arming Himself with His own attributes has no exact parallel in the O.T. (cf. however, ch. Isaiah 11:5). It is reproduced and further elaborated in Wis 5:17 ff.; and in the N. T. it suggests the figure of the Christian armour (Ephesians 6:14 ff.; 1 Thessalonians 5:8). And he put on righteousness as a coat of mail (R.V. marg.). “Righteousness,” as in Isaiah 59:16, is a divine attribute,—zeal for the right, the stedfast purpose to establish righteousness (and its correlate, salvation) on the earth. zeal] Cf. ch. Isaiah 42:13, Isaiah 9:7.

Isaiah 59:18-20

18–20. The consequences of Jehovah’s interposition.

Isaiah 59:19

19. The effect of the judgement, as a manifestation of Jehovah’s glory, will be coextensive with humanity. The verse gives no hint that the judgement itself will be universal; the nations are affected by it only in so far as it reveals the character and deity of the God of Israel. Comp. ch. Isaiah 18:3. fear the name of the Lord] Cf. Psalms 102:15. When the enemy shall come in, &c.] R.V. reads: for he shall come as a rushing stream (marg. a stream pent in), which the breath of the lord driveth. The rendering of A.V. is based on the Targ., Pesh., and Jewish commentators, and is followed by a few in recent times; that of R.V. has the authority of the LXX. (in part) and Vulg., and is adopted by nearly all the best modern authorities. The chief points of difference are (1) the construction of the word which A.V. translates by enemy (Heb. c̨ ?âr). According to the Massoretic pointing and accentuation it is the subject of the sentence, and may be rendered indifferently “adversary” or “adversity.” On the other view it is an adjective qualifying “stream,” and may mean either as an act. part, “rushing,” or (less probably) “straitened,” “pent up.” (2) The verb for lift up a standard (R.V. “driveth,” Heb. nôṣ ?çṣ ?). The A.V. understands it as a denominative from the common word for “standard” (see on ch. Isaiah 10:18), while the R.V. derives it from the verb for “flee” (Pil‘el = “drive forward”).

The other differences need no elucidation. The second interpretation is alone suitable to the connexion, which “requires a continuous description of the theophany” (Cheyne). For the image in the last clause cf. ch. Isaiah 30:28 (“His breath is as an overflowing stream”).

Isaiah 59:20

20. The consequences for Israel. And the redeemer shall come] Rather And he shall come as a redeemer (ch. Isaiah 41:14). and unto them that turn from transgression in Jacob] LXX. has “and shall turn away ungodliness from Jacob,”—a different and more expressive text. So also in the quotation, Romans 11:26, where the words are applied in a Messianic sense.

Isaiah 59:21

21. Confirmation of the covenant to the true Israel. The verse, on account of its apparent want of connexion with what precedes, and its change of person and number, is regarded by some as an insertion. My spirit that is upon thee] The change of pronouns (with them … upon thee) presents little difficulty here. It is caused by the transition from indirect to direct address; what follows being the substance of an oracle that was already gone forth. Comp. the similar promise in ch. Isaiah 44:3. The person addressed is the spiritual Israel, which is even now endowed with the divine spirit and word. Whether Israel is conceived as “the bearer of the idea of the Servant of Jehovah” (Dillmann) is doubtful in view of the possible post-exilic origin of the prophecy. Against the view that the prophet himself is addressed, Dillmann pertinently remarks that the O.T. knows nothing of a hereditary transmission of the prophetic gift.