Chapter LIX
Ver. 1-2U The People's Sin the cause of Judgments : THEY AT LAST OWN IT THEMSELVES: THE ReDEEMEK'S FUTURE Interposition in their Extremity. The reason why Jehovah does not deliver His people, notwithstanding tlieir religious services (ch. 58. 3), is not want of power on His part, but because of their sins (v. 1-8); v. 9-15 contain their confession ; v. 16-21, the consequent promise of the Messiah. 1. hand . . . shortened—(Note, ch. 50. 2.) car lieavy—(Ch. 6. 10.) 3. iiid—Hebrew, caused Him to hide (Lamentations 3. 44). 3. (Ch. 1. 15; Romans 3. 13-15.) hanits . . . Angers—not merely the "hands" perpetrate deeds of grosser enormity ("blood"), but the "fingers" commit more minute acts of "iniquity." Hps . . . tongue —The ijp»" speak" openly "lies," the tongue "mutters" malicious insinuations (" perverseness ;" perverse misrepresentations of others) (Jeremiah 6. 28 ; 9. 4). 4. Rather, "No one callelh an adversary into court with justice,"
19, 20). The act, the word, and the thought of apostasy, are all here marked: transgression and departing, Ac; lying (cf. ti. 4), and speaking, &c. ; conceiving and uttering from the heart. 14. Justice and righteousness are put away from our legal courts, in the street in the forutv., the place of judicature, usually at the gate of tlie city (Zechariah 8. 16). cannot enter—is shut out from tho forum, or courts of justice. 15. faileth—is not to be found, he that departeth . . . prey—He that will uot fall in wi'li the prevailing iniquity exposes himself as a prey to the wicked (Psalm 10.8,9). liord saw It—The iniquity of Israel, so desperate as to require nothing short of Jehovah's interposition to mend it, typifies the same necessity for a Divine Mediator existing in the deep corruption of man; Israel, the model nation, was chosen to illustrate this awful fact. 16. no mun—viz., to atone by his riglileousness for the unrighteousness of the people. "Man "
i.e.. None bringeth a just suit: "No one pleadeth with truth." they trust . . . Iniquity—(.So Job 15. 35; Psalm
is emphatic, as in 1 Kings '2. 2; no representative man able to retrieve the cause of fallen men (ch. 41. 28; 63. 5, 6; Jeremiah 5. 1 ; Ezekiel 22. 30). no intercessor—no one to interpose, "to help . . . uphold " (ch. 63. 5). his arm—(Ch.
7. 14). 5. • cocltatrlce — Probably the basilisk serpent,
cerastes. Instead of crushing evil in the egg, they foster
it. spider's weh— This refers not to the spider's web being made to entrap, but to its thinness, as contrasted with substantial "garments," as v. 6 shows. Their works are vain and transitory (Job 8. 14 ; Proverbs 11. 18). eateth
40. 10; 51. 5.) Not man's arm, but HU alone (Psalm 98. 1; 44.3). his righteousness—tlie "arm" of Messiah. He won the victory for us, uot by mere might as God, but by His invincible righteousness, an man having "the Spirit without measure" (ch. 11. 5; 42. 6, '21; 51. 8; 53. H; 1 John
. . . their eggs—he who partakes in their plans, or has anything to do with them, finds them pestiferous, that which
2. 1). 17. Messiah is represented as a warrior armed at all points, going forth to vindicate His people. Owing, tO' the unity of Christ and His people, their armour is like His, except that they have no "garments of vengeance" (which is God's prerogative, Romans 12. 19), or "cloak of zeal" (in the sense of judicial fury punishing the wicked
is crushed—The egg, when it is broken, breaketh out as a viper; their plans, however specious in their undeveloped form like the egg, when developed, are found pernicious. Though the viper is viviparous (from which "vi-per"is derived), yet during gestation, the young are included in eggs, which break at the birth [Bochart]; however, metaphors often combine things without representing every thing to the life. 6. not . . . garments—like the "fig leaves" wherewith Adam and Eve vainly tried to cover their shame, as contrasted with "the coats of skins" which tlie Lord God made to clothe them with (ch. 64. 6; Romans 13. 14 ; Galatians 3. 27; Philippiaus 3. 9). The artificial Kelf-de<;eiving sophisms of human philosophy (1 Timothy 6. 5 ; 2 Timothy 2. 16, 23). 7. feet—all their members are active in evil.; in t). 3, the "hands, fingers, lips, and tongue," are specified, run . . . haste—(Romans 3.
this zeal belongs properly to God, 2 Kings 10. 16; Romans
10. 2; Philippians 3. 6; "zeal," in the sense of anxiety for the Lwd's honour, they have. Numbers 25. 11, 13 ; Psalm 69. 9; 2 Corinthians 7. 11; 9. 2); and for "salvation," which isof God alone (Psalm 3. 8), they have as their helmet " the hope of salvation " (1 Thessalonians 5. 8). The " helmet of salvation " is attributed to them (Ephesians 6. 14, 17) in a secondary sense, viz., derived from Him, and as yet only \nhope, not fruition (Romans 8. 24). The second coming here, as often, is included in this representation of Messiah. His " zeal " (John 2. 15-17).at His first coming was biit a type of His zeal and vengeance against the foes of God at His second coming (2 Thessalonians 1. 8-10;. Revelation 19.11-21). 18. deeds Hebrew, "recompenses;" "according as their deed* demond." [Maukek.J This vei-se predicts the Judgments at the Lord's secon'li coming, whicii
15.) Contrast David's "running and hasting" in the ways of God (Psalm 119. 32, 60). thoughts—not merely their
ttcts, but tlieir whole Dwughts. 8. peace—whether in relation to God, to their own conscience, or to their fellowmen (ch. 57 20, 21). Judgment—justice, crooked—the 32
luraer.'i Glory nfUr her Affliction, ISAIAH LX. and the Great Blensing?. to Jollona.
northward along Mount Seir. Associated with the Ishrnaelites in traffic (Genesis .37. ffi, 28). Ephah— part of Midian, east of tlie Dead Sea. It abounded in camels (Judges 6.5). Sheha—In Arabia Felix, famed for franltincense and gold (Psalm 72. 15; Jeremiah 6.20), which they traded in (ch. 4.5. 14 ; Job 6. 19; Ezekiel 27. 22). 7. Kednr— (Ch, 21.10; Song of .Solomon 1.5), in the south of Anibirt Dcserta, or north of .\rab!a Petra?a ; they traded in flock.s (Ezekiel 27.21). Wehaiollt—sou of If;hinael,a8 was Kedar. Father of the Nabatlieans in Arabia Petraa. ministerby coming up as an acceptable sacrifice, come up with acceptance—i. e., acceptably. The rams offering themselves voluntarily (Psalm 68. 30; Romans 12. 1 ; 1 Peter 2. 5), witiiout waiting for any other priest, answer to believers strong in faitli and lamb-like meekness; and in the white fleecelike robe of sanctity. [VlTKlNGA.] homse of my glory the temple (Ezeklel 41.; Ilnggai 2.7, 9; Malachl 3. 1). 8. The prophet, seeing in vision new hosts approaching quiclily like a cloud of .doves, asks who tliey are. 9. (Note, ch. 42. 4.) Tarshlah first—The ships of Tartessus (Note, eh.
Bhall pi-PceJo the final redemption of His people (ch. 60.
13, 15, Islanils—(i\'oic, ch. 41. 1.) Distant conntrieK.
19. (Ch. 45.6; MaUiehi 1.11.) The result of God's jud;;- jnents (eh. H\. 9; 66. 18-20). like a flmod—(Jeremiah 4(i. 7,
8; Itevelatioii 12. l^). lift up a standard—r.ather, from a
ililTereiit Hebrew voot, shallput him lofliyht, drivehim away. FMaurek.] Lowtii, giving a difl'crent sense to the Hebrew for "enemy" from that in v. IS, and a forced meanins to tlie Hebrew for "Spirit of the Lord," translates, "When He shall come as a river straitened \n its course, whicli a mighty wind drives along." 20. to Zion—Komans 11. 26 quotes it," out of Zion." Thus St. Paul, by in-
spiration, supplements the sense from Psalm 1-1.7: He was, and is come to Zion, first with redemption, being sprung as man out of Zion. LXX. translate, ''for the sake o/Zion." Paul applies this verse to the coming restoration of Israel spiritually, tliem tliat turn from—(Romans 11. 26). "shall turn away ungodliness fromJacob;" BoLXX., Paul herein gives the full sense under inspira--
tion. They turn from transgression, because He first turns them ft-om it, and it from them (Psalm 130. 4; Lamentations 5. 21). 31. covenant with them . . . tliee— The covenant is with Clirist, and with them only as united
2. 16; 23. 1, i. c, vessels that trade to the most distant regions) will be among the foremost to bring back the scattered Israelites (ch. 66. 20). their siiv«r.— the nations among whom the Jews have been scattered shall help them with their money in returning (u. 5-7, 11, 16), as was the case at the return from Babylon (Ezr.a 1. 4 ; cf. Psalm
to Him (Hebrews 2. 13). Jehovah addresses Messiah tlie representative and ideal Israel. The literal and spiritual
Israel are His seed, to whom the promise is to be fulfilled (Psalm 22.30). Spirit . . . not depart . . . for ever—(Jeremiah 31. 31-37 ; Matthew 28. 20).
6S. 30, 31). «nto tlie niimc , . . to the Holy One—rather, because of the -name—because of the Holy One (cf. ch. 55. 5). [LOWTII.] 10. kings , . . minister unto thee—(w. 7 above, note ; ch. 49. 23.) in my wrath I smote tliee—(Ch. 54. 7, 8;
CHAPTEE LX.
57. 17.) 11. (Revelation 21. 25.) The gates are ever open to receive new offerings and converts (ch. 26.2; Acts 14.27; Revelation 3.8). In time of peace the gates of a city are open : so, under the Prince of peace, tiiere shall be no need of barring gates against Invaders, forces — riches, be broHght—as willing captives to the' truth; ox,if notmiU-
Ver. 1-22. Israel's Gloky after hek Affliction. An ode of congratulation to Zion on her restoration at the Lord's second advent to her true position as the mother Church from which the gospel is to be diffused to the whole Gentile world ; the first promulgation of the gospel among the Gentiles, beginning at Jerusalem, is an earnest of tliis. The language is too glorious to apply to any thing that as yet has happened 1. Arise—from the dust in which thou hast been sit ting as a mourning female captive (ch. 3. 26; 52.
ingly, be brought hy judgments to sub7nit to Israel (d. 12, 14). Gesenius explains it, "may come escorted by a retinue." 13. For—The reason which will lead Gentile kings and people to submit themselves; fear of the God in Israel (Zechariah 14. 17). 13. glory— i. e., the trees which adorned Lebanon; emblem of men eminent in natural gifts, devoting all that is in them to the God of Israel (Hwsea 14.5,
1,2). shine—impart to others the spiritual light now given thee (j'. 3). Margin and Gesenics translate, " Be enliglit-' ened;" be resplendent with posterity; imperative for the future indicative, "Thou shall be enlightened" (ch. 58. 8,
6). fir . . . pine . . . box—rather, " the cypress . . . Ilex
. . . cedar." place of my sanctiiary — Jerusalem (Jeremiah 3. 17). place of my feet—no longer the ark (Jeremiah 3. 16), " the footstool" of Jehovah (Psalm 99. 5; 132. 7 ;
10; Ephesians 5.8, 14). gloi-y of the Lord—not merely the Shechinah, or cloud of glory, such as rested above the ark in the old dispensation, but the glory of the Lord in person (Jeremiah 3. 16, 17).. is risen-as the sun (Jtalachi
1 Chronicles 28. 2) ; but " the place of His throne, the pl.ace
4. 2; Luke 1. 78, Margin). 3.' darkness . . . earth—the rest of the earth : in contrast witji " light . . . upon thee" (v. 1). Tlie earth will be aftej-wards enlightened through Israel
of the soles of His feet, where He will dwell in the midst of the children of Israel for ever," in. the new temple (Ezekiel 43.7). 14. The sons Their fathers who "atllicted" Israel having been cut off by Divine judgments (ch. 14. 1,
(ch. 9. 2). he seen conspicuously : so the Hebre^v. 3. (Ch. 2.
2; 49. 23). Tlie Zion of ttie Holy On«^The royal court of the Holy One. Maurer traihflates, "Zion, the snnctuar}/
3; 11. 10; 43. 6; 49.22; 66. 12.) kings—(Ch. 49.7, 23; 52. 15.) thy rising—rather, thy mn-rising, i. c, to the brightness that
riseth upon thee. 4. Lift np , . . eyes-Jerusalem is addressed as a female with eyes cast down from grief. aJl they . . . they — The Gentile peoples come together to bring back the dispersed Hebrews, restore their city, and worship Jehovah with offerings, mirsed at thy siderather carried, &c. It is the custom in the East to carry the children astride on the hip, with the arms arouhd the body (ch. 66. 12.) 5. see—(t>. 4), viz., the bringing back of thy sons, flow together-rather, " overflow with joy" [Lowth] ; or, from a ditferent Hebrerv root, " be bright with joy" [Gesenius] (Job 3. 4). fear—rather, beat with the agi-
{holy place) of Israel"' (ch. 57. 15; Psalm 46. 4). 15. forsaken —(Psalm 78. 60, 61.) no man went through tlice—Thy land was so desolate that no traveller, or caravan, passed through thee; true only of Israel, not tjue of the Cliurch ^Lamentations 1. 4). excellency—glory, t. c, for ever honoured. 16. suck—Thou Shalt draw to thyself and enjoy
all that is valuable of the possessions of the Gentiles, &C.
(ch. 49. 23 ; 61. 6 ; 66. 11, 12). know-by the favours bestowed on thee, and through thee on the Gentiles. 17. Poetically, with figurative allusion to the furniture of the temple ; all things in that happy age to come shall be changed lor the better, exactors — viz., of tribute, righteousness— all rulers in restored Jerusalem shall not only be peaceable and righteous, but shall be, as it were, " peace" and"' righteousness" Itself in tlieir administration. 18. (Ch. 2. 4.) Not only shall thy walls keep thee .w/c from foes, but "Salvation" shall serve as tliy walls, converting thy foes into friends, and so ensuring thee perfect safety (ch. 26.1.,
tation of solemn joy at the marvellous sight [Hoksi.et] (Jeremiah 33. 9.) he enlarged swell with delight. Grief, on the contrary, contracts the heart, abundance of . . , sea—tlie wealth of the lands beyond t?ie sere, as in Solomon's time, the type of the coming reign of the Prince of peace.- converted—rather, be turned, instead of being turned to purposes of Bin and Idolatrj'. forces-rather,
2). gates—once tl>e scene of " destruction" when victorious foes burst through them (Neliemiah 1.3); hencelorth to bo not only the scene of praises, but "Praise" itself; the "gates," as the place of public concourse, were tho scene of thanksgivings (2 Ctiionicles 31.2; Psalm 9. 14; 24.
riches'. G. camels—laden with mercluindlse ; the camel is •'tho ship of the desert" (of. ch. 30. 6). cover thee—so many of them shall there be. dromedaries—they have one bunch on the back, whereas the carnelVim^ two: distinguished for swiftness (Jeremiah 2. 2i). Mirtian—East Of tlie Elanltic branch of the Rod Sea, and stretching 498
7; 100.4). "Judah," the ftvvoured tribe, meaua;>rai»«<.. 19.
The Offices of Messiah. ISAIAH LXT, LXII. Prayers for Zion's EcsforatUm.
bright-coloured garments, indicative of thankfulness, instead of those that indicate despondency, as sacKcloth (John 10.20). trees of rigliteousjiess — Hebrew, terebinth trees; symbolical of men strony in righteousness, instead of being, as heretofore, bowed down as a reed with sin and calamity (ch. 1. 29, 30 ; 42. 3; 1 Kings 11. 15; Psalm 1. 3; 92.
The sun and moon, the brightest objects by day and night,
shall be eclipsed by the surpassing glory of God mani-
festing Himself to thee (ch. 30. 20; Zechariah 2. 5; Revela-
tion 21.23; 22. 5). 20* There shall be no national and
Kpiritual obscuration again as formerly (Joel 2.10; Amos
8. 9). mourning . . . ended—(Ch. 25. 8 ; Revelation 21. 4.) 81. all righteous—(Ch. 4.3; 52.1; Revelation 21. 27.) inherit . . . land—(Ch. 49. 8 ; 54. 3 ; 65. 9 ; Psalm 37. U, 2:2 ; Matthew 5. 5.) brancli of my planting—(Ch. 61. 3 ; Psalm 92.
12-14 ; Jeremiah 17. 8). planting of . . . Lord {Note, ch.
60. 21.) that he might be glorified—(John 15. 8.) 1. old wastes—Jerusalem and the cities of Judah which long lay in ruins {Note, ch. 58. 12). 5. stand—shall wait on you as servants (ch. 14. 1, 2 ; 60, 10).' 6. But ye—as contrasted with the " strangers." Ye shall have no need to attend to your flocks and lands : strangers will do that for you ; your exclusive business will be the service of Jeho.vah as Hi« " priests" (Exodus 19. 6, which remains yet to be realized ;
.13; Matthew 15. 13.) work of my liancls—the converted
Israelites (ch. 29. 23 ; 45. 11). that I may be glorified—the
final end of all God's gracious deg,lings (ch. 49. 3; 61. 3). 33.
little one—even one, and that the smallest in number and rank, shall be multiplied a thousandfold in both respects (Micah 5. 2; Matthew 13. 31, 32). his time—not our time; we might wish to hasten it, but it will come in the due time, as in the case of Jesus' first coming (Galatlans 4. 4); so in that of the restoration of Israel and the conversion of the world (ch. 66. 8; Habakkuk 2. 3; Acts 1. 7; Hebrews
cf. as to the spiritual Israel, ch. 60. 21 ; 1 Peter 2. 5, 9; Revelation 1. 6; 5. 10). ministers- (Ezekiel 44. 11.) eat . . riclies of . . . Gentiles—(Ch. 60. 5-11.) In their glory . . . boast yourselves—rather, " in their splendour ye shall be substituted in their stead;" lit., ye shall substitute? your-
10.37). CHAPTEE LXI.
selves. [Maurer.] 7. double—Instead of your past share, ye shall have not merely as much, but "double" as much
Ver. 1-11. Messiah's Offices : Restoration of IsKAEL. Messiah announces His twofold commission to bring gospel-mercy at His first coming, and judgments on unbelievers and comfort to Zion at His second coming (v. 1-9) ; the language can be applied to Isaiali, cornforting by his prophecies the exiles in Babylon, only in a subordinate sense. 1. Is upon me; because . . . hath anointed me — quoted by Jesus as His credentials in preaching (Luke 4. 18-21). The Spirit is upon me in preach-
reward (ch. 40. 2; Zechariah 9. 12; cf. the third clause in this verse), confusion—rather, 'humiliation, or contumely, rejoice—They shall celebrate witli jubilation their' portion. [MAtJRER.] Transition from the second to the third person, in their land — marking the i\!ference to literal Israel, not to the Church at large, everlasting joy—(Ch.
35. 10. ) 8. judgment—justice, which requires that I should restore my people, and give them double in compensa tion for their sufferings, robbery for bunit olTering—rather, from a diiferent Hebrew root, the spoil of iNiQUlxy. [HORSLEY.] So in Job 5. 6. Hating, as I do, the rapine, combined with iniquity, perpetrated on my people by their
ing, because Jehovah hath anointed me from the womb (Luke 1. 35), and at baptism, with the Spirit "without measure," and permanently "abiding" on me (ch. 11. 2; John 1. 32; 3. 34; Psalm 45. 7 ; with which cf. 1 Kings 1. 39,
. enemies, I will vindicate Isiael. direct . . . \^ork In truth—rather, "I will give them the reivard of their luork"
40; 10. 16; Exodus 29. 7), "Anointed" as Messiah, Prophet, Priest, and King, good tidings— as the word gospel means, tlie meek—rather, " the poor," as Luke 4. 18 hath
(cf. Margin, ch. 40. 10; 49. 4; 02. 11) in faithfulness. 9. known — honourably; shall be illustrious (Psalm 07. 2). , people—rather, peopto. seed ... blessed—(Ch. 05. 23.) 10. Zion (D. 3) gives thanks for God's returning favour (cf. Luke 1. 46, 47; Habakkuk 3. J8). salvaiion . . . rigliteousness—Inseparably connected together. The "robe"
it, i.e., those afflicted with calamity, poor in circumstances and in spirit (Matthew 11. 5). proclaim liberty (John 8. 31-36.) Language drawn from the deliverance of the Babylonian captives, to describe the deliverance from sin and death (Hebrews 2. 15;) also from the "liberty proclaimed" to all bond-servants on the year of jubilee {v. 2; Leviticus 25. 10 ; Jeremiah 34. 8, 9). opening of tlie prison —The Hebrew rather is, "the most complete opening," viz., of the eyes to them that are bound, i. e., deliverance from prison, for captives are as it were blind in the darkness of prison (ch. 14. 17; .3-5. 5; 42. 7). [Ewald.] So Luke 4. ISand LXX. interpret it. Luke 4. 18, under inspiration, adds to this, for the fuller explanation of the single clause in the Hebrew, "to set at liberty them that are bruised;" thus expressing the double "opening" implied, viz., tliat of the eyes (John 9. 39), and that of the prison (Romans 6. 18; 7.
is a loose mantle thtown over the other parts of the dress (Psalm 132. 9, 16; 149. 4; Revelation 21. 2; 19. 8). decketh himself with ornaments — rather " maketh himself a priestly head-dress," i. e., a magnificent head-dress, such as was worn by the high priest, viz., a mitre and a plate, or crown of gold worn in front of it. [Aquila, <fcc.] Appropriate to the "kingdom of priests," dedicated to the ofl'eriug of spiritual sacrifices to God continually (Exodus 19.
6; Revelation 5. 10; 20. 6). jewels— rather, ornaments in general. [Barnes.J 11. (Ch. 45. 8; 55. 10, 11 ; Psalm 72. 3;
85. 11. ) bud—the tender shoots, praise-(Ch-. 60. 18 ; 62. 7.) CHAPTER LXII.
24, i'); Hebrews 2. 15). His miracles were acted parables. %. acceptable year—the year of jubilee on which "liberty was proclaimed to the captives" {v. I; 2 Corinthians 0. 2). day of vengeance—The "acceptable time of grace" is a "year;" the time of "vengeance" but "a day" (so ch. 34. 8; B3. 4; Malachi 4. 1). Jesus (Luke 4. 20, 21) "closed the book" before this clause; for the interval from His fii-st to His second coming is "the acceptable year;" "the day of vengeance" will not be till He comes again (2 Thessalonians 1. 7-9). our God—The saints call Him " our God :"
Ver. 1-12. iNTERCE.ssoRY Prayers for Zion's Restoration, .accompanying God's pxsomises of it, as the appointed means of accomplishing it. 1. 1 — the prophet,, as representative of all the praying people of God who love and intercede for'Zion (cf. u. 6, 7; Psalm 102.
13-17), or else Messiah (cf. v. 6). So Messiah is represented as unfainting in His eftbrts for IHs people (ch. 42. 4; 50. 7), rigliteousness tliereof—not its own inherently, but imputed to it, for its restoration to God's favour: hence "salvation" answers to it in the parallelism. "Judah" is to be " saved" through " the Lord our (Judali's and I lie Church's) righteousness" (Jeremiah Zi. 6). as brlgUtness — properly the bright shining of the rising sun (ch. 00. 19; 4. 5; 2 Samuel Zi. 4; Proverbs 4. 18). lamp — blazing torch. 8!. (Ch. II. 10; 42. 1-0; 49. 7, 22, 23 ; 00. 3, 5, 10). new name—expression of thy new and improved conditioiu u. 4), the more valuable and lasting as being conferred by Jeliovah himself (V. 12 ; ch. 6.5. 15 ; Revelation 2. 17 ; 3. 12). s'. (Zfcchariah
for He Cometh to "avenge" them (Revelation 6. 10; 19. 2). all that mourn—the " all" seems to include the spiritual Israelite mourners, as well as the literal, who are in v. 3 called " them that mourn in Zion," and to whom ch. 57. 18 refers. 3. To appoint ... to give—The double verb, with the one un<l the same accusative, imparts glowing vehemence tothestyle. beauty for ashes—There isaplay on the sound and mianing of the Hebrew words, peer, epher,
lit., " ornamental head-dress" or tiara (E/.ekiel 24. 17), worn In times of joy, instead of a head-dress of " ashes," east on the head in mourning (2 Samuel 13. 19). oil of joy—perfumed ointment was poured on the guests at joyous feasts (Psalm 2.S. 5; 45. 7, 8; Amos 6. 6). On occasions of grief its use was laid iislde (2 Samuel 14. 2). garment of praise-
9. 10). In . . . hand of . ; . Lord—As a crown is worn ou the hiad, not "in the hand," hand must here tie figurative for "under the Lord's jwo^ec^iou" (cf. Deuteronomy 33. 3), "All His saints are in thy luuul." His people are in Hi»
TJte OJJice of the Ministers. ISAIAH LXIII. Messiah coming as the Avenger^
ness—answer of Messiah. I, who have in faithfulness given a promise of deliverance, am now about to fulfil it. Ratlier, speak OF righteousness (ch. 45. 19; 46. 13); salvation being meant as the result of His " rigliteousness." [MacKER.] save—the same Messiah that destroys the uhbeliever saves the believer. 3The propliet asks, why His garinents are "dyed" and "red?" winefat—ratlier, the tvine-press, wherein the grapes were trodden with the feet;
hand at the same time that they are " a crown of glory" to Ilim (Revelation 6.2; 19.12); reciprocally, //e is "acrbwn of glory and a diadem of beauty" to them (ch. 28. 5; ef. Malachi 3. 17). 4. be termed—6e " forsaken," so as that that term could be applicable to thee. Heplizi-bali—(2 Kings 21, 1), the name of Hezeklah's wife, a type of Jerusalem, as Hezekiah was of Messiah (ch. 32. 1): "my delight is in her." BeulaU—"Thou art married." See the same contrast of Zion's past and future state under the same figure (ch. 54. 4-6 ; Revelation 21. 2, 4). land . . . innrrled—to Jehovah as its Lord and Husband : implying not only ownership, but protection on the part of the Owner. [HORSI-EY.J 5. tliy sons — Rather, changing the points, which are of no authority in Hebrew, "thy builder" or "restorer," i. e., God; for in the parallel clause, and in
tlie juice would stain the garment of him who trod tliem (Revelation 14. 19, 20; 19, 15). The image was appropriate, as tlie country round Bozrah abounded in grapes. This final blow inflicted by Messiah and His armies (Revelation 19. i;?-15) shall decide His claim to the kingdoms usurped by Satan, and by the "beast," to whom .Satan delegates his power. It will be a day of judgment to the hostile Gentiles, as His first coming was a day of judgment to the unbelieving Jews. 3. Reply of Messiali. For the image, see Lamentations 1. 15. He "treads the winepress" here not as a sufferer, but as an inflicter of vengeance, will tread . . . shall be . . . will stain rather preterites, "I trode . . . trampled . . . was sprinkled ... I stained." blood lit., spirted juice of the grape, pressed out by treading. [Gesenius.] 4. is—ratlier, xuti. Tliis assigns the reason why He has thus destroyed tho foe (Zephaniah 3. 8). my redeemed—my people to be redeemed, day . . . year—here, as in ch. 34. 8; 61. 2, tho time of "vengeance" is described as a "day;" that ol grace and of "recompense" to the "redeemed," as a "year." 5. The same words as in ch. 59. 16, except that
V. 4, God is implied as being "married" to her; whei'eas her "sons" could hardly be said to marry their mother; and in ch. 4!). 18, they are said to be her bridal ornamenta, not her husband. The plural form, builders, is used of God in reverence as "husbands" {note, ch. 54. 5). over the bi-ide—in the possession of the bride (ch. &5. 19; Jeremiah
32. 41; Zephaniah 3. 17). 6. I—Isaiah speaking in the person of the Messiah, watchman upon . . . walls image from the watches set upon a city's wall to look out for the approach of a messenger with good tidings (ch. 52.
7, 8); the good tidings of the i lurn of the Jewish exiles from Babylon, prefiguring t»ie return from the present dispersion (cf. ch. 21. 6-11; 56. 10; Ezeklel 3. 17 ; 33. 7). The watches in the East are announced by a loud cry to mark the vigilance of the watchmen, ye that . . . mention
tliere it is His "righteousness," here it Is His " fury," which
is said to have upheld Him. 6. Rather, preterites, "I trod down . . . made them drunk." The same imago occurs ch. 51. 17, 21-23; Psalm 75. 8; Jeremiah 25. 26,27 will bringdown . . . strength to . . . earth—rather,"* spilled their lite-blood (the same Hebretv words as in v. 3) on the earth." [Lowth and LXX.] 7. Israel's penitential confession and praj'er for restoration (Psalm 102. 17, 20), extending from this verse to the end of ch. 64. lovingkindnesses . . . praises . . , mercies . . . loving-klnd> nesses—the plurals, and the repetitions imply that language is inadequate to express the full extent of God's goodness, us—the dispersed Jews at the lime just preceding their final restoration, honse of Israel—of all ages ; God was good not merely to the Jews now dispersed, but to Isr.ael in every age of its history. 8. he—Jehovah "said." i. e., thought, in choosing them as His covenantpeople; so "said" (Psalm 95. 10). Not that God was ignorant that the Jews would not keep fai til with Him; but God is here said, according to human modes of thought to say within Himself what He might naturally have ex pected, as the result of His goodness to the Jews; thus the enormity of their unnatural perversity is ttie more vividly set fortli. lie-prove false to me (cf. Psalm 44. 17). so—in virtue of His having chosen them. He became tlieir Savioxtr. So the " therefore" (Jeremiah 31. 33). His eternal choice is the ground of His actually saving men (Ephesians 1. 3, 4). 9. he was afflicted English Version reads the Hebrew as the Keri {Margin) does, "There was affliction to Him." But the CliPtib (text) reads, "There was jio aflllction" (the change in Hebrew being onlj' of one letter), f. c, "In all thoir afHIctions there was no (utterly overwhelming)
, . . I<ord Hebrew, ye that are the Lord's remembrancers ; God's servants who'by their prayers " put God in remembrance" of His promises (ch. 43. 26); we are required to remind God, as if God could, which He cannot, /ojv/ci His promises (Psalm 119. 49; Jeremiah 14. 21). 7. no rest—i7ebrew, "silence;" keep not sWence yourselves, nor let Him rest In silence. Cf. as to Messiah himself, "I will not hold
. . . peace . . . not rest" (v. J); Messiah's watchmen (v. 6,
7) imitate Him (v. 1) in intercessory "prayer without ceasing" for Jerusalem (Psalm 122. 6; 51. 18); also for the spiritual Jerusalem, the Cliurch (Luke 18. 1,7 ; Romans 1. 9). a praise (?rote, ch. 61. 11 ; Zephaniah 3. 20.) 8. sworn by
. . . right hand—His mighty instrumentof accomplishing Kis will (cf. ch.4.5. 23; Hebrews 6. 13). sonsof . . . stranger Foreigners shall no more rob th,ee of the fruit of thy labours
fcf. ch. 65. 21, 22). 9. eat . . . and praise—not consume it on their own lusts, and without thanksgiving, drink It in . . . courts—They who have jraWiereti the vintage shall drink it at tlie feasts held in the courts surroundin,q; tlie temple (Deuteronomy 12. 17,18; 14. 23, &c.). 10. What Isaiah in the person of Messiah had engaged in (d. 1) unrestingly to seek, and what the watchmen were nnrestingly to pray for (v. 7), and what Jehovah solemnly promised {v. 8, 9), is now to be fulfilled ; the Gentile nations are commanded to "go tlirough the gates'' (either of their own cities [Roskmmuller] or of Jerusalem [MaurekD, in order to remove all obstacles out of "the way of the people" (Israel) {note, 57. 14; 40. 3; 52. 10-12). standard—for the dispersed Jews to rally round, with a view to thoir return (ch. 49. 22; 11. 12). 11. salvation—embodied in the Saviour (see Zechariah 9.9). Ills worU—rather, recompeiise
(ch. 40. 10). 12. Sought out Sought after and highly prized by Jehovah ; answering to " not forsaken" in tlie parallel clause; no longer abandoned, but loved; Image from a wife {v. 4; Jeremiah 30. 14).
affliction" [Gesenius]; or, for "Hardly had an affliction belallen them, when the angel of His presence saved thom" [MaurerI ; or, as best suits the parallelism, "In
all their straits there was no straitness in Mis goodness to them" [Hoxtbigant]' (Judges 10. 16; Micah 2. 7; 2 Corintliians 6. 12). angel of his presence— of His face,