Chapter LVI
Ver. 1-12. The Preparation needed on the part of THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM: OF God. 1. judgment—equity. John the Baptist preached similarly a return to righteousness, as needed to prepare men for Messiah's first coming (Luke 3. 3, 8-lJ). So it shall be before the second coming (Malachi 4. 4-6). near to come—(Matthew 3. 2; 4. 17), also as to. the second coming
(ch. 62. 10, U; Luke 21. 28, .31; Romans 13. 11, 12; Hebrews
10. 2);. rigliteousness—answering to "salvation" in the parallel clause; therefore it means righteousness which bringelh salvation (ch. 46. 13; Romans 3.25,26). 2. (Luke
12. 43.) the man Hebrew, enosh, "a man in humble life," in contradistinction to Hebrew, ish," "one of Iiigh rank." Even the huml)lest, as "the stranger" and " tlie eunuch"
Ills qtiarter— rather, " from the highest to the lowest." [Lowth.] "From his quarter:" i. e., from one end to the other of them, one and all (Genesis 19. 4). Vi, fetch wine language of the national teachers challenging one another to drink. Barnes translates,"! will take another cup" (ch. 5.11). to-morrow, &c.— Their self-indulgence was habitual and intentional: not merely tliey drink, but they mean to continue so.
(u. 4, 6),, are admissible to these privileges, tliis . . . it— what follows: "keeping the Sabbath," &c. (cli. 58. 13, 14; Ezekiel 20. 12). A proof that the Sabbath, in the spirit a(
its oblij^ation, was to be binding under the gospel (ch. 66.
23). Tliat gospel limes are referred to is plain, from the blessing not l)eing pronounced on the man who observed
CHAPTER LVII.
the. sacriflcial ritual of the Jewish law. layetU hold image from one grasping firmly some precious object which he is afraid of having forcibly snatched from him. The "Sabbath" here includes all the ordinances of Divine worship under^the new gospel law. keepeth . . . hand
Ver. 1-21. TiiB Peaceful Death of the Righteous Few: the Ungodliness of the Many: a liELiEviNa Remnant shall Survive the General JuDO'MKNra OP the Nation, and be Restored hy Him who Crbateth Peace. In the midst of the excesses of the unfaithful wat<!hmen (ch. 56. 10, 11, 12), most of the few that are godly perish: partly by vexation at the prevailing ungodliness; partly b.y violent death in persecution; prophetical of the persecuting times of M;inasseli, before God's judgments in causing the captivity in I'.aliylon ; and again those in the last age of the Church, Ix ibre the final
. . from . . . evil—The observance of the sei'ond table of the law; as the "Sabbath" referred to the first table. Together, they form tlie whole duty of man, the worship of God an'd a holy life. 3. God welcomes all believers, without distinction of persons, under tlie new economy (Acts 10. 31, 3.)). joined . . . to . . . liord—(Numbers 18. 4,
7.) " Proselytes." separated—Proselytes from the GentileS-»;eiv not admitted to the same privileges as native
Isra(!liT^R; This barrier between Jews and Gentiles was to be broken down (Ephesians 2. 14-16). eujiuch—(Acts 8.
judgments on the apostasy (2 Kings 21. 16; Matthew 23.
29^35, 87; Revelation 11. 17). The Hebrew for "perisheth," and "is taken awa.v," exjiresses a violent ilcath (Micali'7.
•JH, &<•.) Kunuchs were chamberlains over harems, or court luinistci's in general, dry tree—barren (cf. Luke 23.
2). 1. no man Inyetb it to heart—as a public calaniity. merciful men— ratlier, godly men ; the subjects of n>ercy. none e.onslderiiig— i ij., wliat was the design of I'rovldence in removing tlie godl.y. from the evil—//cfrreu; from tlie face of the evil, i. e., both from the moral evil oa
31); not a.imissible into the congregation of Israel (Deuteronomy 2:i. 1-3). Under the go.spel the eunuch and strangiMshould be i-eleased from religious and civil dls-
abilit i<-s. please me—sacrifice their own pleasure to mine, take l>old—so "lajeth hold" {note, v. 2). 5. In mine houset lie temple, the emblem of the .Church (1 Timotli.v A94
ever.v side; (ch. 50. 10-12), and from tlie evils about to com« in iKinislinieiil of the national sins, foreig)i iiivajsious
L\ n. Promises to the Penitent,
T!ie Jews Reproved for Idolatry. ISA! A II
(Hosea 12. 1), and perhaps the compliances with foreigners' idolatries, whereby Israel sought to gain their favour [LOWTH] (ch. 30. 6; Ezekiel 16. 33'; 23. 16; Hosea 7. II). send
Ac. (ch. 56. 9; 57. 13). So Ahijali'.s death Is ropresentecl as a blessing conferrj^d ou liim by God for his piety (1 Kings
14. 10-13; see also 2 Kings 22. 20). a. Or, "he enterelh into peace;" in contrast to the persecutions wltii-h he sudered in this world (Job 3. 13, 17). Margin not so well translates, " he shafl go in peace" (Psalm 37. 37 ; Luke 2. 29). rest—the calm rest of their bodies in their graves (called "beds,"
. . . messengers far off—not merely to neighbouring nations, but to tliose "far ofT," In search of new idols, or else alliances, even nnto hell—tlie lowest possible degradation. 10. greatness of . . . way—the length of thy journey in seeking strange gods, or else foreign aid (Jeremiah 2. 23, 24). Notwithstanding thy deriving no good from these long journeys (so, "send . . . far off," v.
2 Chronicles l(i. H; cf. Isaiah 14. IS; because they "sleep" in them, with the certainty of awakening at the resurrec-
tion, 1 Tliessalouians 4. 14) is the emblem of the etern.il " rest" (Hebrews 4. 9 ; Revelation 14. 13). each one ivalkIng Jin . . . uprightness—This clause defines the charac-
9), thou dost not still give up hope (Jeremiah 2. 25; 18. 12). ha »t found . . . life of . . . hand—for "thou still findest
life (i. e., vigour) enough in thy hand" to make new idols [Maurer], or to seek new alliances ("liand" being then talvcn for strength in general), grieved—ratlier, " therefore thou art not weak" [Maureb]; inasmuch as having " life in thy hand," thou art still strong in hope. 11. Israel wished not to seem altogether to have denied God. Therefore they " lied" to Him. God asks. Why dost thou do so? " Whom dost thou fear ? Certainly not me ; for tliou &ast not remembered me." Translate, seeing that thou hast not remembered me." laid It to heart—rather, "nor liast me at heart;" hast no regard for me; and that, be-
ter of tliose who at death " rest in their beds," viz., all who walk uprightbi. 3. But . . . ye—In contrast to " the rigliteous" and their end, he announces to the unbelieving Jews their doom, sons of *he sorceress i. e., ye that are addicted to sorcery : this was connected witli the worsliip of false gods (2 Kings 21. 0). No insult i§ greater loan Oriental than any slur cast on his mother (1 Samuel ^O. 30; Job 30. 8). a^ed of tlie aAvHtt^rev—spiritual adultery is meant: idolatry and apostasy (Matthew 16. 4). 4-. sport yourselves—make a mock (ch. 66. 5). Are ye aware of the glory of Him whom you mock, by mocking His servants ("the righteous," 1)? (2 Chronicles 36.16.) make.-. . wide moutU-i Psalm 22. 7, 13; 35. 21 ; Lamentations 2. 16). cliiiilren of transgression, &c.—not merely children of
cause I have been long silent and have not punished thee.
LU.., "Have I not held my peace, and tliat for long? and so thou fearest me not" (Psalm 50. 21; Ecclesiastes 8. 11). It would be better openly to renounce God, than to "flatter Him" with lies of false professions (Psalm - 78. 30.) [IjUdovicus de Dieu.] However, ch.' 51. 12, 13 favours
tran.iyrc.s.sors, and a seed offalse parents, but of transgression and falsehood itself, utterly unfaithful to God. 5. Enfl»nii»<; yourselves—Burning with lust towards idols [Ok-SENIUsJ ;
JJiiglish Version of the whole verse; God's "silent" longsu tiering, which was intended to lead them to repentance, caused tliem "not to fear Him" (Romans 2. 4, 5). 13. declare—I will expose publicly thy (hypocritical) righteousness. 1 will show openly liow vain thy works, in having recourse to idols, or foreign alliances, shall prove (ri. 3). 13. Wlien thou crlest—In the time of thy trouble, companies viz., of idols, collected by thee from every quarter; or else, of foi'eigners, summoned to thy aid', wind . . . carry . . . away—(Job. 21. 18; Mattliew 7.27.) vanity rather, a breath. [LoWTH.] possess . . . land . . . InUerit —i. e., the literal land of Judea and Mount Zion ; the believing remnant of Israel sliall return and inherit the land. Secondarily, tlie heavenly inheritance, and the spiritual Zion (ch. 49. 8; Psalm 37. 9, 11 ; (iO. 35, 30; Matthew
- or else (cf. Margin), in the terebintli groves, whicli.th'e Hebrew and the parallelism favour {Note, ch. 1.
a)). [Maurkk.] under . . . tree—(2 Kings 17. 10.) The tree, as in tlie -Assyrian sculptures, was probably made an idolatrous symbol a( the heavenly hosts, slaying . . . cHlldren as a s.acriti'i;e to JNlolech, Ac. (2 Kings 17. 31 ; 2 Chronicles 28.
3; 3-i. U'. iR . . . viilleys—the valley of the son of Hiunoni. Kire was put within a hollow brazen statue, and
tliecliiUl was put in his healed arms; kettle drums (i/ebrew, tophi were beaten to <lrown tlie child's cries; wiience the vaiUy was called Tophet (2 Chronicles 33. 6; Jeremiah
7.3). under . . . clift^—the gloom of caverns suiting tlieir dark superstitions. 6. Tlie smooth stones, shaped as idols, are tlie gods chosen by thee as thy poi-tion (Psalm 10. 5). meat offering—not a bloody sacrifice, but one of meal ami ilour mingled with oil. "Meat" in Old Englisli meant food, noi flesh, as it now means (Leviticus 14. 10). SJiould 1 i-ecelve comfort—ratlier, "Sliall I bearthe.se things with patience?" IHoiwlev.J 7. Upon . . . Inlgli mountain
5. 5; Hebrews 12. 23). "He that puttetii his trust in me," of whatever extraction, shall succeed to the spiritual patrimony of the apostate Jew. [Horsley.] 14-. shall say—The nn)uinative \fi, "He that trustetii in me" (f. 13). Tlie believing remnant shall have every obstacle to their return cleared out of the way, at the coming restoration of Israel, the antitype to the return from Babylon (ch. 35.
. . . bed—image from adultery, open and shameless (Ezel<iel
23. 7) ; the "bed" answers to the idolatrous altar, the scene Of their spiritual unl'aitbfulness to their Divine husband (Kzekiel Ifi. hi, 25; 23. 41). 8. "Remembrance," i. e., memorials of till) idolatry: the objects which thou boldest in remembianee. Tliey hang up liousehold tutelary gods " belilnd
8; 40. 3, 4; 62. 10, U.) Cast . . . up—a high road before the returning Jews, stumbling-block—Jesus had been so' to the Jews, but will not be so then any longer (1 Corinthians 1.23); t\\<!\T prejudices shall then be taken out of the way. 15. The pride and self-righteousness of the Jews v/ere the stumbling-block in the way of their ackiiowledging Christ. The contrition of Israel in the last days shall be attended with God's interposition ill their behalf. So their self-humiliation, in ch. G6. 2, 5, 10, Ac, precedes their final prosperity (Zechariah 12. 6, lii-14); there will, probably, be a previous period of uiibelic f even alter their return (Zechariali 12. 8, 9).- 16. For—Rrl'en ing to the promise in v. 14, 15, of restoring Israel wlien "contrite" (Genesis 6. 3; 8. 21 ; Psalm 78. 38, 39 ; 85. 5; 103. 9, 13, 14; Micah 7. IS). God "will not contend for ever" uit/i His people, for their human spirit would tliereby be utterly
tlie doors; ' the very place where God has directed theni to write His laws "ou the posts and gates" (Deuteronomy 6. 9; II. 20); a curse, too, was pronounced on putting up an image "in a secret place" (Deuteronomy 27.15). discovered thyself—image from an adulteress, enlarged
. . In;d—NO as to receive the more paramours, made . . . rovenniit^— wilii idols: in open violation of thy "covenant" with iJod (Exodus 19. 5; 23. 32). Or, "hast made assignations Willi tliitm for thyself." [Hor.sley.] tliy bed
. . . tiieir bc»l—The Jews' sin was twofold; they resorted to plac; s of idolatry (" ilieir bed"); and they received idols iuto the temple of God ("//ij/ bed"), where—rather, ever since that. [lloiMLity.] Tbi; Hebrew (or where means room (Margins, a place; therefore, translate, "thou hast provided a place for it" (for "their bed"), viz., by admitting Idolatrous altars in thy land [Barnes]; or "thou choosest a i(«jiivenieiil( place lor thyself" in their bed [Mauker] (ch. O ). 5i. U. lliie king—«/ie idol which they came to worsliip, i)erlumed with oil, like harlots (Jeremiah 4. .30; Eyekiel 2:i. 16, 40). So "king" means idol (Amos 5. 26
crushed, whereas God's object is to cliasten, not to destroy ttewMLamentations 3.33,34; Micah 7.8,9). With the ungodly He is "angry every day" (P.salm 7. 11; Revelation 14.
11). spirit . . . before me—i. e., the human spirit wiiich
reent forth from me (Numbers 16. 22), answering to " v. liich
I have made" in the parallel clause. 17. covetousni-»s akin to idolatry; and, like it, having drawn oil' Israel's heart from God (ch. 2. 7; 56. 11 ; 58. 3; Jeremiah 6. 13; Co'ossians 3. 5). hid me—(Ch. 8. 17; 45. 15.) went on fi-owardly —the result of God's hiding His face (Psalm 81. 12 ; Humana
Zephaniah 1.5); {malcham meaning "king"). [Ro.SENMULLKK.] li;ither, the king of Assyria or Egypt, and oilier foreign princes, on whom Israel relied. Instead of ou God; the " ointment ' will thus refer to tlie presents
1.24,26). IS. Rather, "I have seen his ways (in s\u), yet 495
Beproqf of the People for Eypocrisy. ISAIAH LVIII. Blessings due for Godliness, etc
will I heal him," i. e., restore Israel spiritually and temporally (Jeremiah 33. 6;. 3. 22; Hosea 14. 4, 5. [Horsley.] However, the plirase, " his mourners,'" favours English Version; " his ways" will thus be his ways of repentance ; and God's pardon on "seeing" them answers to the like promise (cli. 61. 2, 3; Jeremiah 31. 18, 20). 19. fmlt of . . . lips—/, e., thanksgivings which flow from the lips. I make men to return thanks to me (Hosea 14. 2; Hebrews 13. 15). Peace, peace "pe)-fect peace" (see Margin, ch. 26. 3; John
strife, not to gain the ear of God [Maurer] (1 Kings 21. 9, 12, 13). In EnglishVersion the sense is. If you wisli acceptance witli God, ye must not fast as ye now do, to make your voice heard high in strife. 5. for a man to ailllct Ills soul—The pain felt by abstinence is not the end to b» sought, as if it were meritorious ; it is of value only so far as it leads us to amend our ways (v. 6, 7). bow . . . head
. . . sacUclotli—to affect the outward tokens, so as to "tippear to men to fast" (Matthew 6. 17, 18; 1 Kings 21. 27; Esther 4. 3). 6. loose . . . bands of wickedness— t. e., to dissolve every tie wherewith one has unjustly bound his fellow-men (Leviticus 25. 49, &c.). Servitude, a fraudulent contract, &c. undo . . . heavy burdens— Hebrew, loose the bands of the yoke, oppressed lit., t?ie broken. The expression, to let go free, implies that those "broken" with the yoke of slavery are meant (Nehemiah 5. 10-12; Jeremiah 34. 9-11, 14, 16). Jerome interprets it, broken with poverty ; bankrupt. -7. deal— distribute (Job 31. 16-21). cast out—rather, reduced. [Horsley.] naked . . . cover him —(Matthew 25.36.) flesh—kindred (Genesis 29. 14). Also brethren in common descent from Adam, and brethren in Christ (James 2. 15). "Hide . . . thyself," means to be strange towards them, and not to relieve them in their poverty (Matthew 15. 5). 8. light^emblem of prosperity
14. 27). Primarily, the cessation of the troubles now afflicting the Jeios, as formerly, under the Babylonian exile. More generally, the peace which the gospel proclaims both to Israel "that is near," and to the Gentiles who are " far off" (Acts 2. 39; Ephesians 2. 17). 30. vvlieii
it cauiiot rest—rather, "/or it can have no rest" (Job 15.
20, &c. ; Proverbs 4. 16, 17). English Version represents the sea as oceasionaH;/ agitated; but the fle&rew expresses that
it ca-a never be at rest. 31. (Ch. 48. 22; 2 Kings 9. 22.) my God—The prophet, having God as his God, speaks in the person of Israel, prophetically regarded as having now appropriated God and His "peace" (ch. 11.1-3), warning the impenitent that, whilst they continue so, they can have no peace.