Verse 2
Their fish stinketh "Their fish is dried up" - For תבאש tibaosh, stinketh, read תיבש tibash, is dried up; so it stands in the Bodl. MS., and it is confirmed by the Septuagint, ξηρανθησονται, they shall be dried up.
Verse 5
Neither turned away back "Neither did I withdraw myself backward" - Eleven MSS. and the oldest edition prefix the conjunction ו vau; and so also the Septuagint and Syriac.
Verse 6
And my cheeks to them that plunked off the hair - The greatest indignity that could possibly be offered. See the note on [Isa 7:20] (note).
I hid not my face from shame and spitting - Another instance of the utmost contempt and detestation. It was ordered by the law of Moses as a severe punishment, carrying with it a lasting disgrace; [Deu 25:9]. Among the Medes it was highly offensive to spit in any one's presence, Herod. 1:99; and so likewise among the Persians, Xenophon, Cyrop. Lib. i., p. 18. "They abhor me; they flee far from me;
They forbear not to spit in my face." [Job 30:10]. "And Jehovah said unto Moses, If her father had but spit in her face, should she not be ashamed seven days?" [Num 22:14]. On which place Sir John Chardin remarks, that "spitting before any one, or spitting upon the ground in speaking of any one's actions, is through the east an expression of extreme detestation." - Harmer's Observ. 2:509. See also, of the same notions of the Arabs in this respect, Niebuhr, Description de l'Arabie, p. 26. It so evidently appears that in those countries spitting has ever been an expression of the utmost detestation, that the learned doubt whether in the passages of Scripture above quoted any thing more is meant than spitting, - not in the face, which perhaps the words do not necessarily imply, - but only in the presence of the person affronted. But in this place it certainly means spitting in the face; so it is understood in St. Luke, where our Lord plainly refers to this prophecy: "All things that are written by the prophets concerning the Son of man shall be accomplished; for he shall be delivered to the Gentiles, and shall be mocked and spitefully entreated, and spitted on, εμπτυσθησεται, "[Luk 18:31], [Luk 18:32], which was in fact fulfilled; και ηρξεαντο τινες εμπτυειν αυτῳ, "and some began to spit on him," [Mar 14:65], [Mar 15:19]. If spitting in a person's presence was such an indignity, how much more spitting in his face?
Verse 7
Therefore have I set my face like a flint - The Prophet Ezekiel, [Eze 2:8], [Eze 2:9], has expressed this with great force in his bold and vehement manner: "Behold, I have made thy face strong against their faces,
And thy forehead strong against their foreheads:
As an adamant, harder than a rock, have I made thy forehead;
Fear them not, neither be dismayed at their looks,
Though they be a rebellious house."
Verse 8
Who will contend with me - The Bodleian MS. and another add the word הוא hu; מי הוא יריב mi hu yarib, as in the like phrase in the next verse; and in the very same phrase [Job 13:19], and so likewise in many other places, [Job 17:3]; [Job 41:1]. Sometimes on the like occasions it is מי זה mi zeh, and מי הוא זה mi hu zeh, "Who is this one?" The word has probably been lost out of the present text; and the reading of the MSS. above mentioned seems to be genuine.
Verse 10
Who is among you that feareth the Lord - I believe this passage has been generally, if not dangerously, misunderstood. It has been quoted, and preached upon, to prove that "a man might conscientiously fear God, and be obedient to the words of the law and the prophets; obey the voice of his servant-of Jesus Christ himself, that is, be sincerely and regularly obedient to the moral law and the commands of our blessed Lord, and yet walk in darkness and have no light, no sense of God's approbation, and no evidence of the safety of his state. "This is utterly impossible; for Jesus hath said, "He that followeth me shall not walk in darkness, but shall have the light of life." If there be some religious persons who, under the influence of morbid melancholy, are continually writing bitter things against themselves, the word of God should not be bent down to their state. There are other modes of spiritual and Scriptural comfort. But does not the text speak of such a case? And are not the words precise in reference to it? I think not: and Bishop Lowth's translation has set the whole in the clearest light, though he does not appear to have been apprehensive that the bad use I mention had been made of the text as it stands in our common Version. The text contains two questions, to each of which a particular answer is given: -
Q. 1. "Who is there among you that feareth Jehovah?
Ans. Let him hearken unto the voice of his servant.
Q. 2. Who that walketh in darkness and hath no light?
Ans. Let him trust in the name of Jehovah;
And lean himself (prop himself) upon his God."
Now, a man awakened to a sense of his sin and misery, may have a dread of Jehovah, and tremble at his word, and what should such a person do? Why he should hear what God's servant saith: "Come unto me, all ye who labor and are heavy laden; and I will give you rest." There may be a sincere penitent, walking in darkness, having no light of salvation; for this is the case of all when they first begin to turn to God. What should such do? They should trust, believe on, the Lord Jesus, who died for them, and lean upon his all-sufficient merits for the light of salvation which God has promised. Thus acting, they will soon have a sure trust and confidence that God for Christ's sake has forgiven them their sin, and thus they shall have the light of life.
That obeyeth the voice of his servant "Let him hearken unto the voice of his servant" - For שמע shomea, pointed as the participle, the Septuagint and Syriac read ישמע yishma, future or imperative. This gives a much more elegant turn and distribution to the sentence.
Verse 11
Ye that kindle a fire - The fire of their own kindling, by the light of which they walk with security and satisfaction, is an image designed to express, in general, human devices and mere worldly policy, exclusive of faith, and trust in God; which, though they flatter themselves for a while with pleasing expectations and some appearance of success, shall in the end turn to the confusion of the authors. Or more particularly, as Vitringa explains it, it may mean the designs of the turbulent and factious Jews in the times succeeding those of Christ, who, in pursuit of their own desperate schemes, stirred up the war against the Romans, and kindled a fire which consumed their city and nation.
That compass yourselves about with sparks "Who heap the fuel round about" - "מגוזלי megozeley, accendentes, Syr.; forte leperunt pro מאזרי meazzerey מאירי meirey; nam sequitur אור ur." - Secker. Lud. Capellus, in his criticism on this place, thinks it should be מאזרי meazzerey, from the Septuagint, κατισχυοντες.
There are others who are widely different from those already described. Without faith, repentance, or a holy life, they are bold in their professed confidence in God - presumptuous in their trust in the mercy of God; and, while destitute of all preparation for and right to the kingdom of heaven, would think it criminal to doubt their final salvation! Living in this way, what can they have at the hand of God but an endless bed of sorrow! Ye shall lie down in sorrow.
But there is a general sense, and accordant to the design of the prophecy, in which these words may be understood and paraphrased: Behold, all ye that kindle a fire - provoke war and contention; compass yourselves about with sparks - stirring up seditions and rebellions: walk in the light of your fire - go on in your lust of power and restless ambition. Ye shall lie down in sorrow - it will turn to your own perdition. See the Targum. This seems to refer to the restless spirit of the Jews, always stirring up confusion and strife; rebelling against and provoking the Romans, till at last their city was taken, their temple burnt to the ground, and upwards of a million of themselves destroyed, and the rest led into captivity!
Introduction
The prophet exhorts the children of Abraham to trust in the Lord; and briefly, but beautifully, describes the great blessedness which should be the consequence, [Isa 51:1-3]. Then, turning to the Gentiles, encourages them to look for a portion in the same salvation, [Isa 51:4], [Isa 51:5]; the everlasting duration of which is majestically described, [Isa 51:6]. And as it is everlasting, so is it sure to the righteous, notwithstanding all the machinations of their enemies, [Isa 51:7], [Isa 51:8]. The faithful, then, with exultation and joy, lift their voices, reminding God of his wondrous works of old, which encourage them to look now for the like glorious accomplishment of these promises, [Isa 51:9-11]. In answer to this the Divinity is introduced comforting them under their trials, and telling them that the deliverer was already on his way to save and to establish them, [Isa 51:12-16]. On this the prophet turns to Jerusalem to comfort and congratulate her on so joyful a prospect. She is represented, by a bold image, as a person lying in the streets, under the intoxicating effects of the cup of the Divine wrath, without a single person from among her own people appointed to give her consolation, and trodden under the feet of her enemies; but, in the time allotted by the Divine providence, the cup of trembling shall be taken out of her hand, and put into that of her oppressors; and she shall drink it no more again for ever, [Isa 51:17-22].
Verse 1
Ye that follow after righteousness - The people who, feeling the want of salvation, seek the Lord in order to be justified.
The rock - Abraham.
The hole of the pit - Sarah; as explained in [Isa 51:2].
Verse 2
I called him alone - As I have made out of one a great nation; so, although ye are brought low and minished, yet I can restore you to happiness, and greatly multiply your number.
Verse 4
By people - O my nation "O ye peoples - O ye nations" - For עמי ammi, my people, the Bodleian MS. and another read עמים ammim, ye peoples; and for לאומי leumi, my nation, the Bodleian MS. and eight others, (two of them ancient), and four of De Rossi's, read לאמים leummim, ye nations; and so the Syriac in both words. The difference is very material; for in this case the address is made not to the Jews, but to the Gentiles, as in all reason it ought to be; for this and the two following verses express the call of the Gentiles, the islands, or the distant lands on the coasts of the Mediterranean and other seas. It is also to be observed that God in no other place calls his people לאמי leummi, my nation. It has been before remarked that transcribers frequently omitted the final מ mem of nouns plural, and supplied it, for brevity's sake, and sometimes for want of room at the end of a line, by a small stroke thus /עמי; which mark, being effaced or overlooked, has been the occasion of many mistakes of this kind.
A law shall proceed from me - The new law, the Gospel of our Lord Jesus. Kimchi says, "After the war with Gog and Magog the King Messiah will teach the people to walk in the ways of the Lord."
Verse 5
My righteousness is near - The word צדק tsedek, righteousness, is used in such a great latitude of signification, for justice, truth, faithfulness, goodness, mercy, deliverance, salvation, etc., that it is not easy sometimes to give the precise meaning of it without much circumlocution; it means here the faithful completion of God's promises to deliver his people.
Verse 6
My salvation shall be for ever - Aben Ezra says, From this verse divines have learnt the immortality of the soul. Men shall perish as the earth does, because they are formed from it; but they who are filled with the salvation of God shall remain for ever. See Kimchi.