Chapter LVIII
(v. 10; Job 11. 17). health lit., a long bandage, applied by surgeons to heal a wound (cf. ch. 1. 6). Hence restoration from all past calamities, go before thee—Thy conformity to the Divine covenant acts as a leader, conducting thee to peace and prosperity, glory . . . rereward—like the pillar of cloud and fire, the symbol of God's "glory," which went behind Israel, separating them from their Egyptian pursuers (ch. 52. 12; Exodus 14. 19, 20). 9. Then
Ver. 1-14. Reproof of the Jews for their Dependence ON mere Outwarb Forms of Worship. 1. aloud —Hebrew, with the throat, i. e., with full voice, not merely from the lips (1 Samuel 1. 13). Speak loud enough to arrest attention, my people—The Jews in Isaiah's time, and again in the time of our Lord, more zealous for externarls than for inward holiness. Rosenmuller thinks the reference to be to the Jews in the captivity practising their rites to gain God's favour and a release; and that hence, sacrifices are not mentioned, but only fasting and Sabbath observance, which they could keep, though far away from the temple in Jerusalem. The same also applies to their present dispersion, in which they cannot offer sacriflcps, but can only show their zeal in fastings, &c. Cf. as to our Lord's time, Matthew 6. 16; 23. ; Luke 18.
. : . call . . . answer—When sin is renounced (cli. 65. 24). When the Lord's call is wot hearkened to, Hewill not hear our "call" (Psalm 66. 18; Proverbs 1. 24, 28; 15. 29; 28. 9). putting forth of linger—the finger of scorn pointed at simple-minded godly men. The middle finger was so used by the Romans, speaking vanity—every try i«-toi« speech. [LowTH.] 10. €lraw out tliy soul—" impart of thine own subsistence," or " sustenance." [Horsley'.J "Soul " is fig. for "that wherewith thou sustainest thy soul," or "life." light ... in obscurity—calamities shall be suddenly succeeded by prosperity (Psalm 112. 4). 11. satisfy ... in drought—(Ch. 41. 17, 18.) Lit., drought, i. e., parched places. [Maurer.] make fat—rather, strewsf^Aen. [Noyes.] "Give thee the free use of thy bones" [Jerome], or, of thy strength, [Horsley.] watered garden — an Oriental picture of happiness, fall not Hebrew," dece'we not;" as streams that disappoint the caravan which had expected to find water, as formerly, but find it dried up (Job 6. 15-17). 13. they ... of thee—thy people, the Israelites, old waste places—the old ruins of Jerusalem (ch. 61. 4 ; Ezekiel 36.
12. 3. Put the stop at "ways;" and connect "as a nation that," &c., with what follows ; "As a nation that did righteousness," thus answers to, "they ask of me just judgments" {i. e., as a matter of justice due to them, salvation to themselves, and destruction to their enemies); and " forsook not tlie ordinance of their God," answers to " they desire the drawing near of God" (that God would dravj near to exercise those "just judgments" in behalf of tliera, and against their enemies). [Maurer.] So Jerome, "In the confidence, as it were, of a good conscience, they demand a just judgment, in the language of the saints: Jud^e me, O Lord, for I have walked in mine integrity.'" So in Malachi 2. 17, they affect to be scandalized at the impunity of the wicked, and impugn God's
33-36). foundations ofmany generations i.e., the buildings which had lain in ruins, even to Xheix foundations,for many ages; called in the parallel passage (ch. 61. 4), "the farmer desolations;" and in the preceding clause here, " the old waste places." The literal and spiritual restoration of Israel is meant, which shall produce like blessed results on tlie Gentile world (Amos 9. 11, 12; Acts 15. 16, 17). be called-appropriately: the name truly designating what
justice. [HoKSLKY.] Thus, "seek me daily, and desire (English Version not so well, ' delight') to know my ways,"
. refers to their requiring to know why God delayed so long
In helping tliem. English Version gives a good-, though different sense, viz., dispelling the delusion that God would be satisfied with outward observances, whilst tlie spirit of the law was violated and the heart unchanged (v. 3-14; Ezokiel 33. 31, 32; cf. John 18. 28), scrupulosity side l)y side with murder. Tlie prophets were the commentators on the law, as their Magna Charta, in its inward spirit
tliou Shalt do. breach—'the calamity wherewith God visited Israel for their sin (ch. 30. 26; 1 Chronicles 15. 13). paths to dwell in—ngt that the paths were to be dwelt in, but Die paths leading to their dwellings were to be restored; "paths, so as to dwell in tand." [Maurer.] 13. (Ch.
. and not the mere letter. 3. Wlierefore—Tlie words of the Jew.s: "Why is it that, when we fast, tliou dost not notice it" (by delivering us)? They thinlv to lay God under ohligalion to their fasting (Psalm 73. 13; Malaclii 3. 14). afflicted soul-(Leviticus 16. 29.) Behold—God's reply, pleasure—in antithesis to their boast of having "afflicted their soul ;" it was only In outward show they really enjoyed themselves. (jESENius not so well translates, " business." exact . . . labours—rather, "oppressive labours." [Maukek.] IlOHSLicv, with Vulgate, translates, " Exact the whole upon youi' debtors;" those who owe you labour(Nehemiah 5. 1-5, 8-10, Ac). 4. ye sUall not fast-rather, "ye do not fast at this time, so as to make your voice to be heard on high," t. e., in heaven; your aim in fasting Is
56.2; Nehciniah 13. 15-22.) The Sabbath, even under th<» new dispensation, was to be oljllgatory (ch. 66. 23). fooC the instrument of motion (cf. Proverbs 4. 27); men are not
to travel for mere pleasure on the Sabbatli (Acts 1. 12). The Jews were forbidden to travel on it farther than the tabernacle or temple. If thou keep thy foot from going on thy own ways and "doing thy pleasure," &c. (Exodus 20. 10, U). my holy day—God claims It as His day; to take it for our pleasure is to rob Him of His own. Tills is the very way in which the Sabbath is mostly broken; It is made a day of carnal pleasure Instead of spiritual "delight." holy of the Lord—not the predicate, but the subject; "If thou
call the holy (day) of Jehovah honourable ;" If thou treat
40(!
The Sing of the People. ISAIAH LIX. Sulvatian is only of God.
opposite of "straightforward" (Proverbs 2. 15 ; 28. IS). 9. judgment far—retribution in kind, because tltcy had shown " no judgment in their goings " {v. 8). " The vindica-
It as a day to be lionoured. Iilm—or else, it, the Sabbath, not doing . . . own way—answering to, " turn away thy
foot from the Sabbath." nor nndlng . . . plcasurc^anBwering to, "doing thy pleasure." "To keep the Sabliath
tion of our just rights by God is withheld by Plim from us." us—In V. 8 and previous verses, it was "they," the third per.son; here, "us . . . we," the first person. The nation here speak-s: God thus making them out of tlieir own mouth condemn themselves; just as lie hy his prophet had condemned them before. Isaiah includes himself with his people, and speaks in their name, justice—God's
In an idle manner is the sabbath of oxen and asses; to
pass it. in a jovial manner is the sabbath of the golden
calf, wiien the people sat down to eat and drink, and rose again to play; to keep it in surfeiting and wantonness is the sabbath of Satan, the devil's holiday." [Bishop AnDREWES.] nor speaking . . . words—answering to, "caJi Sabbath a delight . . . honourable." Man's "ojcii words" would "call" it a "weariness;" it is the spiritual nature given from above wliich "calls it a delight" (Amos 8.5; Malachi 1. 10). 14. delight . . . In . . . Iiord—God rewards
justice bringing salvation (ch. 46. 13). liglit—the dawn of returning prosperity, ohacurlty—adversity (Jeremiah
8. 15). 10. grope—fulfilling Moses' threat (Deuteronomy
28. 29). stumble at noon . . . as . . . night—There Is no relaxation of our evils; at the time when we might look
in kind, as He punishes in kind. As we "delight" in keeping God's "Sabbath," so God will give us "delight" In Himself (Genesis 15. 1 ; Job 22. 21-26 ; Psalm 37. 4). ride upon . . . IiigU places—I will make thee supreme lord of the land ; the phrase is taken from a conqueror riding in his chariot, and occupying the hills and fastnesses of a country [Vitkinga] (Deuteronomy 32. 13; Micah 1. 3; Habakkuk 3. 19). Judea wais a land of hills; the idea thus is, "I will restore thee to thine own land." [Calvin.] The parallel words, " heritage of Jacob," confirm this (Genesis
for the noon of relief, there is still the nigli-t of our calamity, in desolate places—rather, to suit the parallel words "at noonday," in fertile (lit., fat; Genesis 27.28)
fields [Gesenius] (where all is promising) ?i'e are like the dead (who have no hope left them); or, where otters are prosperous, we wander about as dead men. True of all unbelievers (ch. 26. 10; Luke 15. 17). 11. roar—moan plaintively, like a hungry bear which growls for food, doves—(Ch. 38. 14; Ezekiel 7. 16.) salvation—retribution in kind: because not salvation, but "destruction" was " in their paths " {v. 7). 13. (Daniel 9. 5, &c.) thee ... us—antithesis, with us i.e., we are conscious of them (Margin, Job 12. 3 ; 15. 9). know—acknowledge they are our iniquities. 13. The particulars of the sins generally confessed in the preceding verse (ch. 48. 8; Jeremiah 2,
27. 28, 2f) ; 28. .13-15). raontli of . . . tord . . . spoken It— A.formula to assure men of the fulfilment of any solemn promise which God has made (ch. 40. 5).