Isaiah 51
PATCommands, and set about tho execution of it. The pliraso of opening the ears is explained in the notes upon xlviii. 8. Herein too Isaiah was a typo of Christ. (Compare Psal. a* 6—S.) Ver. G. I gave my back to the smiters.] The prophets generally met with very ill treatment from tho men of their own times. (See Acts vii. 52.) And though w T e have no particular account of Isaiah’s sufferings, yet it appears from this verse, that his lot was no better than that of his brethren; and the Jews have a tradition, that he was at last sawn asunder by the command of king Manasseh. Tho expressions of this verse were literally fulfilled in Christ. (Sec Matt. xxvi. G7. xxvii. 2G.) And my cheeks to them, that, plucked off the hair.] By way of contempt and reproach.. (See Lam. iii. 30.) The Septuagint render thew f ords, *2iay6vag fiov ug pmrhfiara, I gave my cheeks to blows: which was literally fulfilled in our Saviour, Mark xiv. 65. John xviii. 22. where tho evangelists used the word pa-mafia, as if they alluded to this prophecy 1 • ARGUMENT.’ The chapter begins with an exhortation to the pious persons of the captivity, still to rely upon the promises of God, which shall be eminently fulfilled in Christ, (ver. 4, 5.) The prophet puts them in mind, that God had given them abundant proofs of his power and goodness when he delivered them out of the bondage of Egypt. Afterward the prophet bewails the miseries of Jerusalem, and tells her that God will take pity of her sufferings. distant people, expressed by the isles in the next verse, which can be no other than the gospel, as will plainly appear by comparing this text with xlii. 4. 6. where it is said that Christ is ordained to be a light to the gentiles, to set judgment in the earth, and that the isles should wait for his law.
Isaiah 51:1
Jtl BARKEN to me, ye that folloiv after righteousness. Compare ver. 7. Look unto the rock whence you are hewn, &c] These metaphorical expressions are explained in the following verse. The expressions may allude to the springs wfcich issue forth from between the rocks. (Compare xlviii. 1.)
Isaiah 51:2
Look unto Abraham your father, and to Sarah that bare you. As God gave an original to your nation, from Abraham and Sarah, two persons past age for having children; so he could multiply their posterity, though they should be reduced to a small number. For I called him alone.] The Hebrew word is echad, one, i. e. when he was but one single person, without child or family. Abraham is elsewhere styled one, as being singled out from the rest of his kindred to be the original or head of the Jewish nation. (See Mai. ii. 10. 15. Heb. xi. 12.)
Isaiah 51:3
He will comfort all her waste places; he willmake her wilderness like Eden. A proverbial expression. (Sec Joel ii. 3.) This promise primarily relates to the peopling of Judea after it had Iain waste during the captivity; but mystically implies the restoring truth and righteousness, when ignorance and corruption had overspread the face of the world. (See the note on xlix. 8.) This latter sense the following words plainly point at.
Isaiah 51:4
For a laio shall proceed from me, and I will make my judgment to rest for a light of the people. The latter part of the sentence may more properly be rendered, I will cause my judgment to break forth for a light to the people: for the verb ragang, as many other Hebrew words, has two contrary significations, (see the note on xxii. 18.) and signifies both to rest and to break forth. To this sense it may most conveniently be expounded, Jer. xlix. 19. where our.translation reads, quite contrary to the design of the place, I will make him suddenly run away from her: whereas the scope of the text requires the words to be thus rendered; I will stir him up, and make him run (or seize) upon her. But to return to the text before us: the prophet speaks of such a law as should break forth and enlighten the most
Isaiah 51:5
Mine arms shall judge the people. That power of God which shall accompany the preaching of the gospel. (Compare ver. 9. Psal. Ixvii. 4. xcviii. 9. 1 Cor. i. 24.) TJie isles shall ivait upon me.] See the notes upon xi. 11. lx.9.
Isaiah 51:6
For the heavens shall vanish away like smoke, and the earth shall wax old like a garment— but my salvation sliall be for ever, andmy righteousness shall not be abolished. When heaven and earth shall be dissolved, then is the time for fulfilling that righteousness and salvation, which I promise to my servants. (See 2 Pet. iii. 12, 13. compare Malt. xxiv. 35.)" r'
Isaiah 51:7
Therefore have I set my face as a flint. So as not to be brow-beaten, or put out of countenance, by my adversaries. (Compare Ezek. iii. 8, 9.) It requires an extraordinary degree of courage to reprove popular vices, when’their abettors are numerous and powerful.. Ibid, and The people in whose heart is my law; fear ye not the reproach of men.] They that have the law of God deeply imprinted upon their minds, with the obligations lying upon them to obey it, and the advantages they will receive by the practice of it, will never be moved or drawn aside from their duty by the flouts or reproaches of the ungodly. (See Psal. cxix. 51, 52.) -
Isaiah 51:8
And I know that J shall not be ashamed. He is near that justifieth me; who will contend with me f &c. God will -stand by me and pronounce me innocent, and then I need not fear or be dismayed at the worst accusations the malice of mine enemies can suggest against me. Here is a solemn process or trial supposed, such’ as our Saviour underwent, whom God would in a signal manner justify, or acquit from that unrighteous sentence which men had pronounced against him. (See the note on xlv. 25.) For the moth shall eat them up like a garment.] See the note on 1. 9. “Ver. 9. Awake, awake, put on strength, O arm of the Lord.] The prophet, by an elegant figure, addresses himself to God, to stir up his strength, and exert it in behalf of his oppressed people, as he did in former times, when he delivered them out of the Egyptian bondage. Art not thou it that hast cut Rahab.] Egypt is sometimes called by the name of Rahab: (see Psal. Ixxxvii. 4. lxxxix. 10.) the word signifies strong or proud. (See the note on xxx. 7.) And wounded the dragon?] Sec the note on xxvii. 1.
Isaiah 51:9
Lo, they all shall wax old as a garment; the moth shall eat them up. Compare li. 8. Job xiii. 28. They.shall quickly die, and all their wicked designs shall perish with them. (Compare li. 12.) Thus Herod and Pontius Pilate, with the chief priests, are long since perished, but Christ lives and abides for ever.
Isaiah 51:10
Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, &c. Let those that fear God, and reverently obey all the indications of his will made known to them by his prophets, though their present circumstances look never so dismal, and they have no glimmering of hope or comfort; yet let them continue to rely upon God, who in due time will visit them with light and salvation. The meaning of God’s servant hath been already explained upon xliv. 26.
Isaiah 51:11
Behold, all ye that kindle afire, that compass yourselves about with sparks. Or, that increase the flame, as the Scptuagint render the latter part of the sentence: for the Hebrew verb azar, whose original sense is to bind, signifies likewise to increase or strengthen, as Abraham & Schultcns hath shewed in his Observat. Arab, in Genesin. cap. 2. The expression denotes those that seek for worldly comforts, and neglect those consolations which come from God:’ the prophet pursues the same metaphor which he had used in the foregoing verse. t’■ Walk in the light of your fire, and in the sparks ivhich ye have kindled. This shall ye heve of my hand, ye shall lie down in sorrow.] Make your best of these your comforts, but I will forewarn you that you shall find yourselves sadly disappointed; you shall sink under your calamities, as a beast that faints under his burden, without any hopes of recovery out of them. (Compare xliii. 17.) Walk in the light of your fire is an ironical expression, like that of Christ, Sleep on now, and take tjour rest; (Matt. xxvi. 45.) and that of Amos, Come to Beth-el, and transgress, (Amos iv. 4.) Therefore the redeemed of the Lord shall return, &c] See, the notes on xxxv. 30.
Isaiah 51:12
Who art thou, that thou shoutdest be afraid of a man that shall die?. See the note on 1. 9.
Isaiah 51:13
And where is the fury of the oppressor?. It shall so suddenly vanish, that if you look after it there shall no footsteps of it remain. (Compare Job xx. 7.)
Isaiah 51:14
The captive exile hasteneth that he may be loosed, &c. The Hebrew runs plainly thus: The captive exile shall be quickly delivered, he shall not die in the pit [or prison], neither shall his bread fail. And tliat he should not die in the pit.] The pit is that part of the prison called the dungeon. (See Jcr. xxxvii. 16. xxxviii. 6. Lam. iii. Zech. ix. 11.)'
Isaiah 51:15
But I am the Lord thy God, that divideth the sea, &c. The connexion of this’ verse with what goes before will better appear, if we render it, For I am the Lord thy God, &c. God’s dividing the Red Sea is here alluded to: compare Psal. Ixxiv. 13. Job xxvi. 12. which place may not improbably be expounded with relation to the same miracle; for the whole verse runs thus, lie divideth Ute sea with his power, and by his understanding he smiteth through theproud; where the Hebrew word rendered proud is Rahab, the name of Egypt, as hath been observed upon ver. 10. of this chapter.
Isaiah 51:16
And I have put my words in thy mouth.”. ’ I have made thee my oracle, I have entrusted thee with the office of declaring my gracious promises to the godly, and my threatenings to the wicked. This may be understood in a lower sense of Isaiah, but is chiefly meant of Christ. (Compare xlix. 2; 1. 5, 6. lix. 21.) And have covered thee in the shadow of my hand.] See xlix. 2.) That I may plant the heavens, and lay the foundation of the earth, and say unto Zion, Thou art my people.] A political government in the prophetical idiom is often expressed by the several parts of the creation: according to which analogy, rulers and magistrates are denoted by the heavenly bodies, and inferior people by the earth: (see the note on xiii.10.) if we take the words here in this metaphorical sense, they import, that God publishes these gracious promises by the ministry of Isaiah, in order to the restoring of the Jewish nation, and settling them in a political government again, subsisting by themselves and governed by their own laws. But the words do farther imply a promise of that new state of things, called afterward a new heaven, and a new earth, (lxv. 17.’lxvi. 22.) wherein Christ will reward his saints and eminent servants, and where he himself will immediately preside over them. (Rev. xx. 4. see the note on xlv. 18.)
Isaiah 51:17
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. The prophet speaksof Jerusalem, as one lying astonished under the stroke of God’s judgments, which are commonly represented under the notion of a cup of intoxicating liquors, because they amaze men, and bereave them of their judgment and discretion. Drinking the dregs of • this cup is the same with taking it off to the bottom, where the strongest and most nauseous part of the portion was settled; and implies that God did not in the least spare her, but poured out the full measure of his wrath upon her. (Compare Psal. lxxv. 8. Jer. xxv. 15, 16. Ezek. xxiii. 32 — 34. Rev. xiv. 10.) Some suppose the metaphor to be taken from that intoxicating liquor which was wont to be given to condemned persons, to stupify them before their execution; such as was offered to Christ, (Matt, xxvii. 34.)
Isaiah 51:18
Tliere is none to guide her among all the sons whom she hath brought up, &e.J Although she is in this helpless distracted condition, and hath most need of support and comfort, yet there are none of her own children that are able to give it her: (see ver. 20.) and therefore it is from God alone that she must expect relief, (ver. 22.)
Isaiah 51:19
These hvo things are come upon thee— desolation and destruction, and the famine and the sword. Abraham a Schultens,in bis Observations upon Job, remarks, that the Hebrew word shdd, desolation, is properly used of famine. (See Job v. 22.) So that desolation and famine, destruction and the sword, are equivalent terms, and are the two evils here mentioned. To make the sense plainer, he thus translates the words, These two things are come upon thee — desolation and destruction, even the famine and the sivord; the copulative particle being sometimes used by way of explanation: so 1 Sam. xxviii. 3. Tliey buried him in Ramah, even in his own city: where it is in the Hebrew, And in his own city. (See likewise 1 Sam. xvii. 40.) Who shall be sorry for thee?] Who is there left to take 4C