Bible Commentaries
Isaiah 51

Verses 1-8

Isa 51:1-8

Isaiah 51:1-3

Douglas divided this chapter and Isaiah 52 into seven divisions, as follows: the 1call (Isaiah 51:1-3), 2call (Isaiah 51:4-6), 3call (Isaiah 51:7-8), 4th call (Isaiah 51:9-16), 5th call (Isaiah 51:17-23), 6th call (Isaiah 52:1-6), and 7th call (Isaiah 52:7-10). This is an interesting arrangement, in spite of the fact that it is not always clear as to just who is doing the calling. Kelley’s arrangement of this chapter classified the first three of these "calls" as "The consolation of Zion,” with three strophes, corresponding to Douglas’ three calls.

Isaiah 51:1-3

"Hearken unto me, ye that follow after righteousness, ye that seek Jehovah: look unto the rock whence ye were hewn, and to the hole of the pit whence ye were digged. Look unto Abraham your father, and unto Sarah that bare you; for when he was but one I called him, and I blessed him, and made him many. For Jehovah hath comforted Zion; he hath comforted all her waste places, and hath made her wilderness like Eden, and her desert like the garden of Jehovah; and joy and gladness shall be found therein, thanksgiving, and the voice of melody."

"Look unto the rock ..." (Isaiah 51:1). Actually, the meaning here is not merely a rock, as indicated by its being called "hole" in the next line. The passage "should be read, `Look unto the quarry whence ye were digged.’” The comparison, of course, is a metaphor instructing faithful believers to look back to their ancestry, Abraham and Sarah.

The persons addressed in this paragraph are called Israelites; but it is obvious that only the "righteous remnant" are meant; and therefore the ultimate application of the passage extends to the Ideal Servant and his holy Church. This does not diminish either the need of the discouraged captives in Babylon for such marvelous encouragement as that given here, or its ultimate application to all the discouraged followers of the Messiah in future generations.

The purpose of the encouragement given here is, "To convince them of the certainty and permanence of the coming deliverance.”

"He was but one when I called him ..." (Isaiah 51:2). The point here, given for the encouragement of the captive remnant is simple enough. If God called Abraham when he was only one person, and a hundred years old at that, and his wife barren at the age of 90 years, yet, despite all that, did indeed make him a mighty nation as he had promised, why should the thousands of the "righteous remnant" have any doubt whatever that God indeed had the power to bless and multiply them, overthrow their enemies and pour out the blessings of heaven upon them that trusted him? Kelley also pointed out that, "The fact that the prophet addressed these words to them in the very land in which Abraham and Sarah had indeed received their first call gave added meaning to what is said here.”

Note that these sacred promises should be restricted to the "righteous remnant," despite the fact of their being identified as "posterity of Abraham" (which, of course, they were). That portion of rebellious Israel, however, that included sons of the devil such as Manasseh and the nation of blind and deaf hypocrites, most of whom remained in Babylon even after being commanded to leave, certainly never participated in the consolation and blessing detailed in this passage. Of course, this remark is not intended as a judgment upon Manasseh following his repentance.

The promise in Isaiah 51:3 that God would comfort Zion means that he would intervene to rescue the "righteous remnant" and return them to Jerusalem.

"Ye that pursue righteousness ..." (Isaiah 51:1). This mark of identification eliminates all of the captives except the righteous remnant, the ones who would return. As to what the "pursuit of righteousness" actually meant, Lowth cautioned us that, "The word has a great latitude in meaning, signifying: justice, truth, faithfulness, goodness, mercy, deliverance, salvation, etc.” In this particular verse, Cheyne was sure that the meaning of the word was "fair dealing." This may be correct, because a great many Jews by their unfair dealings became wealthy citizens of Babylon and refused to leave when the time came.

Isaiah 51:4-8

"Attend unto me, O my people; and give ear unto me, O my nation: for a law shall go forth from me, and I will establish my justice for a light of the peoples. My righteousness is near, my salvation is gone forth, and mine arms shall judge the peoples; the isles shall wait for me, and on my arm shall they trust. Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke, and the earth shall wax old like a garment; and they that dwell therein shall die in like manner: but my salvation shall be forever, and my righteousness shall not be abolished. Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye dismayed at their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool; but my righteousness shall be forever, and my salvation unto all generations."

"This second strophe describes God’s salvation as comprehending all mankind and as outlasting the heavens and the earth." This analysis is certainly true, and therefore, we must question the use of the word "nation" here instead of "nations," the latter word meaning "Gentiles," and the former leaving the impression that the old fleshly nation of the Jews were God’s chosen people. That was never the case. The chosen were then, and always, the persons of like faith and character of Abraham. Both Lowth and Adam Clarke who quoted him correctly rendered the word here "O my peoples." adding that, "The address here is not to Jews but to Gentiles.”

Two additional meanings of "righteousness" appear in Isaiah 51:4-5; it means "justice" in Isaiah 51:4, and "salvation" in Isaiah 51:5. "It means here the faithful completion of God’s promise to deliver his people.” See also Footnote No. 6.

"Isaiah 51:6 here affirms that the heavens and the earth are less stable than God’s Word; and Isaiah 51:7 goes on to urge the exiles to trust God’s promises, putting aside any fear of men who, after all, are far more transient than the material universe.” There are reflections of this passage (and of all of Isaiah) throughout the New Testament, especially in Hebrews 1:11.

"It is a justifiable conclusion from this paragraph that: Since all Christ-rejecting unbelievers are doomed to utter destruction, no believer should ever quail before the menace of the world or the hostility of ungodly men, whose plight is desperate, and their doom sure.”

Isaiah 51:1-5 ESTABLISHED: This chapter predicts the coming of Jehovah’s rule of justice through His law. It is, of course, an integral part of the whole section discussing Salvation Through God’s Servant (ch. 40–53). Thus we are to understand Jehovah’s predicted rule of justice will be through the coming Servant. This chapter is a special message to that small remnant of true believers contemporary with Isaiah. They are designated “ye that follow after righteousness, ye that seek Jehovah.” The majority of people in Isaiah’s day did not follow after righteousness. And even the remnant which did was sorely tempted to give up all hope. In view of the depraved morality and hypocritical religiosity of most of Israel and in view of the dreadful predictions of the true prophets of God that Babylonian captivity was near, the remnant must be encouraged. This remnant was sincere in its search for righteousness. The Hebrew word rodephey is translated follow after in the ASV, but is stronger and more properly translated pursue as in the RSV. There was not much righteousness to be found among this nation. They were a people “laden with iniquity” (Isaiah 1:4, etc.). Only a few “disciples” of Isaiah (Isaiah 8:16) desired real justice and the rule of Jehovah. The Lord encourages them to believe that He will establish His rule of justice by directing them to look backward to what He did through Abraham and to look forward to what He promises to do in the future. To the tiny remnant of Isaiah’s disciples it may appear impossible that Jehovah’s rule of justice will ever be established. However, Jehovah is able to do the impossible! Let the remnant look back to the “rock from which” the nation was hewn—Abraham—and the “hole of the pit” from which it was digged—Sarah. That Jehovah could produce a nation of many people from one man and woman who were past the age of childbearing was thought impossible. Nevertheless, from one lone sojourner who had a wife whose womb was barren and who was beyond the age of bearing children and who bore only one child, God produced a nation. Of course, Jehovah could not have done it without the faith of Abraham and Sarah (cf. Romans 4:1-25; Galatians 3:6-9; Galatians 4:21-27; Hebrews 11:8-12; Hebrews 11:17-22; James 2:18-26). This is the point. God is able to save this remnant and through them establish His rule of justice, but they must be people of stedfast faith like their forefather Abraham. Through one man, Abraham, and through the one son of Abraham, Isaac, God formed a people for Himself. But this people rejected His rule. Through the one “Seed” (Christ) of Abraham, Jehovah will produce a new Israel who will submit to His rule (cf. Galatians 3:15-29; Galatians 6:13-16). Isaiah’s “remnant” must believe even though they may not receive what is promised; they must see it and greet it from afar (cf. Hebrews 11:13-16). A remnant must be preserved through which the Messiah-Servant may come and establish the rule of Jehovah’s justice (cf. Isaiah 9:7; Isaiah 11:1-9, etc.).

Jehovah’s comforting of Zion will reach its culmination in the coming Servant (cf. comments Isaiah 40:1-11; Isaiah 49:13). Verse three is in the “predictive present.” What Jehovah will do through the Servant is so certain it may be spoken of by Him as having already been accomplished! When the Servant finishes comforting Zion, all Zion’s spiritual desolation and moral destitution will be turned into a righteousness that will be like Eden restored. The prophet is not here intending that the land of Palestine shall be physically restored to the flora and fauna of pre-fallen Eden. This world is destined (including Palestine) for destruction (cf. 2 Peter 3:1-13). The prophet is speaking of a restoration of spiritual paradise; a restored Zion over which Jehovah rules in righteousness and justice, in which there shall be joy and gladness (see comments Isaiah 35:8-10).

Jehovah will comfort Zion through a rule of torah (law). This is not the law of Moses in commandments and ordinances which “stood against us” (Colossians 2:13-15). No man could be justified by that law (cf. Galatians 3:10-14; Galatians 5:1-6). This is the “law of the Spirit of life in Christ Jesus” (cf. Romans 8:1-17). Young calls it, “in particular . . . the law of faith, given ‘by the commandment of the everlasting God, made known to all nations for the obedience of faith’ (Romans 16:26).” It is that final and full revelation of the will of God for man’s salvation which also sets before man what God requires of him. It is the same going forth of His law as predicted in Isaiah 2:1-4. This rule of Jehovah through the law of the Servant will provide light for all people (cf. comments on Isaiah 9:1 ff).

The Lord’s righteousness is near. Near is relative to God’s perspective! All time is as one day with Jehovah. When He declares a thing, it is as good as done. He will begin His great work toward this coming of the Servant with the Babylonian captivity and release from it through Cyrus. Israel may know Jehovah’s salvation is on its way when they see Him “judge” the peoples by His arm. When these great empires fall and Israel continues to survive she may know that His salvation is so certain it may be said to be near (Hebrews 11:13-16). For a discussion of the meaning of “isles” see comments on Isaiah 41:1 ff.

Isaiah 51:6-8 ENDURING: What seems as if it will go on and on, unalterably fixed and sure (the heavens and the earth) will one day vanish. Even the perpetuity of the human race seems assured. But it too will expire. Only that which is saved by Jehovah will endure forever. What is declared right (His righteousness) by Jehovah is eternal because that is truth. Anything declared not right by Jehovah will perish. And how does man know what God declares right?—by hearkening unto God’s law! And what is this law which is in the heart?—it is the law of Christ, the law of faith which was in the heart of Abraham and by which he was justified (cf. Romans 4:1-25). It is the will of God concerning redemption through the Servant (cf. Isaiah 42:1-4)—the Servants law. That this law (or will) of God concerning future salvation through an atoning Servant was written on the hearts of some before Christ was born is evidenced by Abraham rejoicing to see Christ’s day (John 8:56), Isaiah seeing the glory of the Christ (John 12:41), the prophets inquiring about Him (1 Peter 1:10-12) and from all the faithful in Hebrews, chapter 11. The prophecy in Jeremiah 31:31-34 does not exclude every Jew of the Old Testament dispensation from the capacity to have God’s law written on their heart through faith. If that should be the case, it would contradict Romans 4, et al. The Jeremiah 31 passage, taken in harmony with this passage in Isaiah, seems to say that out of a small remnant of O.T. saints who believe God’s promises about an atoning Servant (the law of Jehovah about the Servant “written on their hearts”), Jehovah is going to form a new covenant people who will be covenant people only because they have His law written on their hearts and not because they were physically born to a particular nationality. In other words, there was a nucleus of people in the O.T. with Jehovah’s will (law) written on their hearts and they were justified, in prospect, by their faith. When the Servant came and fulfilled the predicted atonement, these O.T. believers were justified in fact (cf. Hebrews 9:15-16). The message of God expressed in all the sacrifices and offerings and in all the prophecies of the suffering Servant was that man could not atone for his sins by any works—God alone could provide atonement. Now when the O.T. believer took that to heart, with the moral and doctrinal implications it had for his life, then he had the law of God written on his heart! The goal of all this is, of course, the New Testament dispensation. Without that goal the faith of the O.T. believer could not have justified him. If the Servant had not come and accomplished the atonement which was typified and prophesied there could have been no law of God written on any heart either before the fact or after. The N.T. covenant is enacted upon better promises because it is after the fact of the Servant’s work.

Those who have the law of faith written on their hearts do not need to fear the threats of those who stand in opposition to the rule of Jehovah’s Servant. Those who stand for the rule of the Servant will always be in the minority. Those who stand against the rule of the Servant will always be in the majority and will control all the resources of human power. But Jehovah has revealed historically that He is more powerful than all human power put together. His righteousness (what He declares right) will endure every opposition. There may be those of ethnic Israel who do not want to know that what God says is right (cf. Isaiah 30:9-11), but those who are true Israel do not need to fear for what God says is right and will last forever.

Verses 9-11

Isa 51:9-11

Isaiah 51:9-11

"Awake, awake, put on strength, O arm of Jehovah; awake, as in the days of old, the generations of anclent times. Is it not thou that didst cut Rahab in pieces, that didst pierce the monster? Is it not thou that driest up the sea, the waters of the great deep; that madest the depth of the sea a way for the redeemed to pass over? And the ransomed of Jehovah shall return, and come with singing unto Zion; and everlasting joy shall be upon their heads: they shall obtain gladness and joy; and sorrow and sighing shall flee away."

Kelley believed that here the prophet Isaiah himself is the speaker, and that he was pleading for God to intervene upon behalf of Israel as in the days of previous generations; but other speakers have been suggested, such as "Zion, angels, the prophet Isaiah, and the Son (the Ideal Servant) pleading with the Father, and that it is Jehovah addressing himself!" One may take his choice; we fail to see that it makes a lot of difference.

"That didst cut Rahab in pieces ..." (Isaiah 51:9). The name Rahab is here a poetic name of Egypt, just as Gotham is the poetic name of New York City. The name’s connection with some ancient Babylonian myth is of no significance whatever and certainly does not signify any Biblical endorsement of ancient mythology. Rahab is used for Egypt in Psalms 87:4, and also in Psalms 89:10. Some versions render the Hebrew word as Dragon; but this also means Egypt (Psalms 74:13).

God in this passage is referred to as the one who dried up the waters of the sea and made a way for the redeemed to cross over. This, of course, is a reference to the Exodus on dry land through the Red Sea (More properly, the End Sea). This indicates that in some way, the coming out of Babylon by the righteous remnant would be considered as "a new exodus." There are overtones here also that reach far beyond the return of captives from Babylon. The quotation here in Isaiah 51:11 from Isaiah 35:10 is proof enough that a tremendous deliverance is promised.

As Jamieson noted:

"As surely as God redeemed Israel out of Egypt, He will redeem them from Babylon, both from the literal Babylon in the age following Isaiah, and from the mystical Babylon revealed in Revelation 18:20-21, which is the last enemy of Israel and the Church, from which they have long suffered, but from which they are to be gloriously delivered."

Isaiah 51:9-11 PLEA: The Hebrew words ‘uriy ‘uriy (Awake, awake) do not mean to convey that Isaiah thought God had fallen asleep. The word is also used in Daniel 4:10; Daniel 4:14; Daniel 4:20 and translated, watcher. The idea of the word is watchfulness, alertness or awareness, that motivates action. In view of the impending Babylonian captivity, the prophet is calling upon the Lord to act on behalf of the small minority of believers and save Zion. God has promised protection from Babylon, but God has not acted. Men, even prophets, often run ahead of the Lord. Isaiah is representing the remnant, of course, and they are expressing their terror at the threats of Babylon. It appears from their fearful perspective as if God is either unaware of their plight or is aware but is not intending to do anything about it. Their appeal for action is based on what they know of His previous deliverance of Israel from Egypt. Their ancient writings tell of Moses’ and Israel’s passage from slavery in Egypt through the Red Sea. Egypt is called “Rahab” (which means “loud mouth” in Hebrew; see Isaiah 30:7) and thanniyn “the monster”; thanniyn is translated serpent in most uses (cf. Isaiah 27:1). Jehovah delivered from the dragon Egypt, will He now allow Zion to be destroyed by the lion Babylon? The sea which was dried up must refer to the Red Sea crossing (Exodus 14:1 ff).

Isaiah 51:11 forms an excellent conclusion to Isaiah’s plea. It is a quotation, almost letter for letter, from Isaiah 35:10 which likewise forms a conclusion to a messianic section. Isaiah quotes himself (and why not, since it was such a beautiful and emphatic promise of God the first time it was spoken) as part of his pleas as if to remind Jehovah of His recently promised redemption; see comments Isaiah 35:8-10.

Verses 12-16

Isa 51:12-16

Isaiah 51:12-16

"I, even I, am he that comforteth you: who art thou, that thou art afraid of man that shall die, and of the son of man that shall be made as grass; and hast forgotten Jehovah thy Maker, that stretched forth the heavens, and laid the foundations of the earth; and learest continually all the day because of the fury of the oppressor, when he maketh ready to destroy? The captive exile shall be speedily loosed; and he shall not die and go down into the pit, neither shall his bread fail. For I am Jehovah thy God, who stirreth up the sea, so that the waves thereof roar: Jehovah of hosts is his name. And I have put my words in thy mouth, and have covered thee in the shadow of my hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people."

Here we have the Lord’s reply to previous petitions in the passage; and it is presented with the utmost tenderness. The double use of the first person pronoun "has the effect of drawing Israel’s attention away from the momentary threat posed by her oppressors and focusing it upon him and the salvation which he is so generously providing for his people.”

The unbelievers among Israel especially needed this warning to the effect that men are like grass, doomed to perish after a brief life on earth; however, God promised them that they would be protected against death, failure, and hunger, and that they would surely be freed from their captivity. This should not be understood as promising that none of them would die in captivity, for many did die in Babylon. What was meant is that death, failure, hunger, nor anything else, would be able to thwart God’s purpose of delivering them from bondage.

"Thou hast forgotten Jehovah thy Maker ..." (Isaiah 51:13). "It is not so much apostasy as want of a practical faith with which captive Israel is here reproached,” according to Rawlinson; but this was true only of the "righteous remnant," not of the thousands who would never leave Babylon.

The Hebrew in Isaiah 51:14 allows the rendition: "He marches on with speed, who cometh to set free the captive.” Therefore the promise that "thou shalt not die" means that the delivery shall occur in the lifetime of the nation. This, of course, has a double application: (1) to Cyrus as the deliverer from Babylon, and (2) to Messiah in the spiritual sense.

"I have put my words in his mouth ..." (Isaiah 51:16). This is the same message as that given above in Isaiah 49:2, the strict application of it being to the Ideal Servant only. Of all the prophets who ever came to mankind, only Jesus Christ delivered God’s Word exclusively to men. The Old Israel was the type of the True Israel; and it was the case with them that, "It was as a bearer of God’s Words (in the Old Testament) that Israel chiefly fulfilled her mission.”

"I have covered thee in the shadow of my hand ..." (Isaiah 51:16 b). This also corresponds to Isaiah 49:2, "He hath hid me, etc." This prophecy was fulfilled when Jehovah hid the infant Messiah from the wrath of Herod, and brought him up in the isolated and despised village of Nazareth, in a carpenter’s shop.

Isaiah 51:12-16 PROMISE: Jehovah answers the plea of Isaiah and the remnant by affirming that He is indeed that same Jehovah who kept His covenant with Israel and delivered them from Egypt. The “I, even I . . .” appears to be a retort in irony to “awake, awake.” Jehovah is who He is and will always be the same. What the remnant needs is to find its own identity. And that is the interesting thing here; the remnant’s identity is to be found in who Jehovah is! In other words, if Jehovah is always the same, then who are those who believe and trust in Him? They are those who need not fear mortal men. The same truth is relevant for today. Men and women can only find their true identity in relationship to their commitment to God. If they trust Him and follow Him, they are invincible; He will save them from all that threatens. If they do not trust Him and do not follow Him they will be lost. The fundamental identification of man is his savedness or his lostness! That is who he is! When man forgets his Maker—when man forgets that he is creature and Jehovah is Creator—he is a slave to fear and falsehood. When man forgets his Creator his whole perspective is warped. Anyone who searches for self-identity without first knowing who God is (and all that such knowledge of Him implies) searches in vain! If the remnant of Isaiah’s day remembers its Maker, it will be freed from fear of its enemies.

The Hebrew word tzo’eh means “to bend down; to stoop” as though burdened down and is translated “he who is bowed down” in the RSV. It is predicting the circumstances of the Babylonian exiles being “bowed down” in chains or in prisons. Zion (the remnant of believers; disciples of Isaiah) may have to go into captivity but she shall “speedily” be released (70 years). Most assuredly, Jehovah does not intend Zion’s ultimate destiny to be imprisonment, starvation and death! She will suffer chastening but Jehovah will work through her to create a new Zion.

The final word of Jehovah (Isaiah 51:16) is manifestly addressed to the Servant because it shall be particularly through the Servant that Jehovah creates the new, ultimate Zion (cf. Hebrews 12:22). Jehovah reaffirms His promise (cf. Isaiah 50:4-11) that the Servant will be sent with the incarnate word of the Lord (“my words in thy mouth”). The special, intimate, divine companionship to the Servant is also reiterated (“covered thee in the shadow of my hand”). Jehovah will “plant” and “lay the foundations” and “say unto Zion. Thou art my people.” Some commentators think this refers to the creation of a new heavens and earth, or a new cosmos, after the present one is destroyed by fire (as per 2 Peter 3, etc.). That may be the ultimate outcome of the “new creation” ushered in by the Messiah at His first coming, but we believe Isaiah is not really focusing on the end of the messianic age but on the beginning of it. The messianic age is often pictured as a “new creation” of Zion (cf. Isaiah 66:22-24; 2 Corinthians 5:16-21, etc.). The Zion of the N.T. was created after the “removal of what is shaken” (Hebrews 12:25-29). The old “creation” (Judaism) was shaken down and the new “creation” (Christianity) remains and cannot be shaken. The abrogation of the old dispensation and the creation of a new dispensation (especially a dispensation which would include Gentiles in God’s covenant) would not be possible in Jewish thinking without a whole new creation (new heavens and earth)! The prophet figuratively accommodates his language to the Jewish thought-pattern. Of course, God did not intend to create a new physical heaven and earth when He sent the Servant on His first advent. And this is one of the major causes of Jewish rejection of the Messiah! They could not adjust their thought-patterns to the reality of the revelation that Jesus was the Christ and that He came to form a spiritual kingdom in this present earth and not to form a political kingdom in a rejuvenated physical earth! Certainly, God will one day destroy this present cosmos and create a new one. But mankind must be reborn and accept citizenship in a newly created Zion before he is ready for the new cosmos. The Jew, as well as the Gentile, must become a new creature first. Toward this first goal the prophets primarily pointed! “Thou art my people” is definitely a messianic term (cf. Hosea 1:10-11; Hosea 2:16-23; Romans 9:23-33; 1 Peter 2:9-10).

In the light of so much contemporary emphasis on personal subjectivism and feeling as criteria for proper relationship to God, it is important to notice in this chapter thus far the criterion for proper relationship to God is the objective revelation of His nature. Man’s relationship to God is properly built on who God is—not on how man feels. And God has objectively demonstrated—in historical deeds—that He is absolutely powerful and absolutely faithful. Isaiah’s contemporaries are exhorted to look back at what Jehovah has done; look now at what He is doing; and look forward to what He promises to do. They are never asked, what do you think He ought to do, or, What is He doing to your feelings!

Verses 17-20

Isa 51:17-20

Isaiah 51:17-20

"Awake, awake, stand up, O Jerusalem, that hast drunk at the hand of Jehovah the cup of his wrath; thou hast drunken the bowl of the cup of staggering, and drained it. There is none to guide her among all the sons who she hath brought forth; neither is there any that taketh her by the hand among all the sons that she hath brought forth. These two things are befallen thee: who shall bemoan thee? desolation and destruction, and famine and the sword; how shall I comfort thee? Thy sons have fainted, they lie at the head of all the streets, as an antelope in a net; they are full of the wrath of Jehovah, the rebuke of thy God."

What a sad picture of God’s people is presented here. The old Jerusalem is depicted as a drunken woman staggering about with an empty cup; the reason it is empty is that she has drunk it all; none of her sons can help her; all of them are also drunk, lying around on every street, and that is the reason they are unable to help their stricken mother in her pitiful humiliation.

This picture of the drunken sons of the chosen people, drunken not on wine, but upon their rebellion and apostasy from God, is presented in the metaphor of an antelope (some translate `wild bull’ or `oryx’). Many have been impressed with the elegance and poetic excellence of these lines. The antelope, or gazelle, is among the swiftest and most graceful of animals; and the spectacle of one entangled in a net is tragic and pitiful indeed. Such was the status of the Old Israel as described here.

It would appear that some have misunderstood the meaning of the "two things are befallen thee" in Isaiah 51:19. Douglas, for example, has this! "These two things are befallen her, which branch out into four, namely, desolation, destruction, famine, and sword.” The text indeed may seem to say this; but we believe Lowth’s explanation is better. He declared the meaning to be: "Desolation by famine, and destruction by the sword, taking the terms alternately, of which there are other examples in the Bible.”

Isaiah 51:17-20 STAGGERED: Again, this is Servant-centered. And again, we have the prophet predicting the captivity of Zion, her release, and out of that the ultimate comforting of Jehovah in the coming Servant. Jerusalem (Zion) is roused to wakefulness to prepare herself for the coming “cup” of God’s wrath (cf. Jeremiah 25:15-29; Ezekiel 23:31-35); Zion will drink the whole cup Jehovah has for her—exile into a pagan land. Her walls and her temple will be leveled to the ground by a pagan people. The sacred vessels will be desecrated and carried away. Her people will be marched away in chains like slaves. They will be utterly cut off from Jehovah without a temple or a priesthood, unable to offer sacrifices or be ritually cleansed. This would be “staggering” to a Jew. The religious-psychological-moral shock would be more staggering than the physical suffering. People can endure great physical privation when they know they are not suffering the disfavor of God.

Zion is to learn something from this “cup of staggering.” She is to alert herself to the fact that only Jehovah can deliver her from the fix she has gotten herself into. None of Jerusalem’s wise old men could rescue her from the consequences of her sins. None of Jerusalem’s bright young men had the capability to step forward and deliver her from the coming ruin. In fact, those who were capable of leadership had become so self-centered and cynical they did not even want to become involved with civic mindedness (cf. Isaiah 3:6-12; Isaiah 4:1, etc.). Jerusalem is headed for desolation, destruction, starvation and slaughter; who will rescue the remnant of Zion? Jehovah asks the rhetorical question, “How shall I comfort thee?” If there are no “sons” of Jerusalem through whom Jehovah may work, what shall be the instrument of His salvation? All the “sons” of Jerusalem are as helpless as the antelope caught in the hunter’s net. The Hebrew word toa is translated oryx (Gr.) in the LXX and wild bull in the KJV. It is probably the dorcas gazelle, common to Syria, Palestine and Arabia, or the oryx beatrix (Arabian oryx). The Hebrew root word, tha’ah, means literally, “to outrun,” thus signifying the antelope-gazelle animal which is extremely fast but physically weak. The men Jerusalem expected to be leaders and deliverers will become victims like everyone else. They too have drunk the cup of the Lord’s wrath dry. They have imbibed of the same heady wine of rebellion and moral corruption in which the populace has indulged. Now they will all stagger and reel. How shall Zion be delivered?

Verses 21-23

Isa 51:21-23

Isaiah 51:21-23

"Therefore, hear now this, thou afflicted and drunken, but not with wine: Thus saith thy Lord Jehovah, and thy God that pleadeth the cause of his people, Behold, I have taken out of thy hand the cup of staggering, even the bowl of the cup of my wrath; thou shalt no more drink it again: and I will put it in the hand of them that afflict thee, that have said to thy soul, Bow down that we may go over; and thou hast laid thy back on the ground, and as the street, to them that go over."

Note the word "Therefore" in Isaiah 51:21. "Here, as in Isaiah 10:24; Isaiah 27:9; and Isaiah 30:18, the transition from threatening to promise is marked by the word `therefore’.

The pitiful description of the Israelites’ condition in the previous three verses is followed here by a dramatic change. "Now it would be the turn of Judah’s brutal oppressors, who had arrogantly trampled upon the prostrate form of God’s people, to drink the dreadful cup of God’s vengeance.”

It should not be supposed that the glimpse of the arrogant and conceited oppressors of Israel in Babylon is in any manner incorrect. The most terrible behavior of that whole ancient period by those triumphant rulers and kings who gained control of unfortunate opponents was everywhere prevalent. Adam Clarke gave the example of the Emperor Valerianus, who was conquered, through treachery, and was taken prisoner by Sapor, King of Persia, who treated him as the basest and most abject slave. The Persian monarch commanded the unhappy Roman to bow him self low down and present his back as a step when Sapor mounted either his chariot or his horse!

Before leaving this chapter, attention should be called to the indelible earmarks which stamp this portion of Isaiah as genuine writings of the great eighth century prophet. The frequent return to subject matter found also in Isaiah 1-49, but with additional teaching, corresponds exactly with the pattern Isaiah outlined in Isaiah 28:10; Isaiah 28:13. This is classic Isaiah.

Also, notice that verse 11 here is practically a verbatim quotation of Isaiah 35:10. As Rawlinson pointed out, "Isaiah is not averse to repetitions (See Isaiah 5:25; Isaiah 9:12; Isaiah 9:17; Isaiah 9:21; Isaiah 10:4; Isaiah 11:1; Isaiah 48:22; Isaiah 57:21, etc." Thus, this characteristic habit of Isaiah, appearing in both sections throughout the whole Book of Isaiah is as convincing as a signature, indicating one writer as the author of all of Isaiah.

Isaiah 51:21-23 SAVED: The word “therefore” is meant to be understood, “on account of this . . .” On account of Zion’s inability to save herself, Jehovah will “plead her case.” (the Hebrew word riyv is a term of the court; cf. Isaiah 45:9; Isaiah 49:25; Isaiah 50:8). When the proper time comes, Jehovah the judge will discontinue Zion’s punishment and give the cup she was drinking into the hand of her enemies. Undoubtedly this refers initially to the deliverance from Babylonian exile. This great event is predicted over and over by Isaiah (and other prophets). It will begin in the days of Cyrus, ruler of the Persian empire. But almost always, wherever the return from the captivity is predicted, it is pointed to as the initial step in a glorious program of redemption which shall culminate in the messianic age. Jehovah certainly did not literally take away Jerusalem’s “cup of staggering” with the return from exile. Jerusalem suffered severe physical warfare under the Seleucids and the Romans (predicted in Daniel). There are two possible interpretations of the phrase “thou shalt no more drink it again”: (a) The removal of the cup was to be conditional. Jerusalem would never stagger again after the captivity as long as she remained true to Jehovah. She did not remain true as evidenced by Haggai, Zechariah and Malachi, and as evidenced by her murdering of the Messiah, so Jerusalem was given the cup of staggering again; or (b) the promise is to Zion, the true Jerusalem, the Jerusalem that is above (pre-eminent, cf. Galatians 4:26), the messianic kingdom, the church. The true people of God, the born-again kingdom, shall never suffer being cut off from the presence of God as were the Jews of the exile. The N.T. church will always have its one and only sacrifice (the Lamb of God). It shall always have its sanctuary in the heavens and its Eternal High Priest. Of course it may suffer trial and tribulation in the physical sense here on earth; but it shall always enjoy the favor of God. The cup of staggering is taken from the hand of God’s true Israel by the atoning death of the Servant. He became a “curse for us” (cf. Galatians 3:10-14), and delivered all who submitted to the rule of God in Christ from the wrath of God that is to come upon the sons of disobedience (Ephesians 2:1-22). The cup of staggering is put into the hand of “Babylon” (humanity opposed to God) and it shall reel and fall under the wrath of God (Revelation 16:19; Revelation 17:6; Revelation 18:4-8). God will accomplish all this through the Suffering Servant and for the new Zion (the N.T. church and the O.T. saints who believed which form the one great Mt. Zion pictured in Hebrews 11:22-29). And thus we approach the climactic chapter of Isaiah’s entire work—chapter 53—the Suffering Servant. But first the transition-chapter, chapter 52. Actually, Isaiah 52:1-12 serves as the transition from generalities concerning the Servant to particulars, and Isaiah 52:13 to Isaiah 53:12 detail the specifics concerning the Servant.

The Babylonians “afflicted” the souls as well as the bodies of the Jewish exiles. They humiliated them, taunting them about the whereabouts of their God, Jehovah; they took their sacred vessels and priests and desecrated them in their pagan country; they forced many of them to perform pagan, idolatrous rituals. They were tortured psychologically as well as being punished physically. We should probably understand the commanded “bow down” as figurative. However, certain Assyrian monuments show vanquished prisoners literally bowing down or lying down on the ground while the conquerors walked on their bodies.