PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Israel Exhorted	The Lord Comforts  Zion	Salvation For Abraham's Children	Words of Comfort to Jerusalem	The Blessings in Store For the Chosen People
51:1-3  (1-3)	51:1-2  (1-2)	51:1-3  (1-3)	51:1-2  (1-2)	51:1-3  (1-3)
	51:3  (3)		51:3  (3)
51:4-8  (4-8)	51:4-6  (4-6)	51:4-8  (4-8)	51:4-6  (4-6)	51:4-8  (4-8)
	51:7-8  (7-8)		51:7-8  (7-8)
				The Awakenings of Yahweh
51:9-11  (9-11)	51:9  (9)	51:9-11  (9-11)	51:9-11  (9-11)	51:9-11  (9-11)
	51:10-11  (10-11)			Yahweh, the Counselor
51:12-16  (12-16)	51:12-16  (12-16)	51:12-16  (12-16)	51:12-16  (12-16)	51:12-16  (12-16)
	God's Fury Removed	God's Kingship (51:17-52:12)	The End Of Jerusalem's Suffering	The Awakening of Jerusalem
51:17-20  (17-20)	51:17-20  (17-20)	51:17-20  (17-20)	51:17-20  (17-20)	51:17-23  (17-23)
51:21-23  (21-23)	51:21-23  (21-23)	51:21-23  (21-23)	51:21-23  (21-23)

 

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. There is a series of imperatives which call on God's covenant people to awake spiritually and respond appropriately.

1. listen, pay attention, 51:1,4,7,21

2. awake, 51:9[thrice], 17[twice]

3. look, lift up your eyes, 51:1-2,6

This emphasis is continued in chapter 52.

B. The subject matter of this context is moved along by a series of rhetorical questions: 51:9-10,12-14; 52:5

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 51:1-3
¹"Listen to me, you who pursue righteousness,
Who seek the Lord:
Look to the rock from which you were hewn
And to the quarry from which you were dug.
²Look to Abraham your father
And to Sarah who gave birth to you in pain;
When he was but one I called him,
Then I blessed him and multiplied him."
³Indeed, the Lord will comfort Zion;
He will comfort all her waste places.
And her wilderness He will make like Eden,
And her desert like the garden of the Lord;
Joy and gladness will be found in her,
Thanksgiving and sound of a melody.

51:1 "Listen" This is the Hebrew word Shema (BDB 1033, KB 1570). It means "hear so as to do." The imperative is recurrent in Isaiah! This same word starts the famous monotheistic prayer of Deuteronomy 6:4-6.

▣ "you who. . ." This is speaking to the faithful covenant people (cf. 50:10). There are three descriptive phrases.

1. who pursue righteousness, v. 1

2. who seek the Lord, v. 1

3. who have the law in their hearts, v. 7

It is possible that "deliverance" (BDB 841, "righteousness") is parallel to YHWH in line 2, therefore, it may be a title, "The Righteous One." The "you who. . ." would speak of the faithful who

1. pursue God, line 1

2. seek God, line 2

 

▣ "the rock. . .the quarry" This refers to Abraham and Sarah (cf. v. 2) The geographical location of Abraham's call (i.e., Ur of the Chaldees) was the same as the location of the Babylonian captives (Channel Chebar). YHWH had promised to bless Abraham and his seed (cf. Gen. 12:1-3; 15:1-11; 18:18; 22:16-18).

51:2 "who gave birth to you in pain" This refers to normal childbirth (cf. Gen. 3:16).

▣ "I blessed him and multiplied him" YHWH promised two things:

1. to bless Abraham - BDB 138, KB 159, Piel imperfect

2. to multiply him - BDB 915, KB 1176, Hiphil imperfect

God promised Abraham a land and a seed. He was told his descendants would be like

1. dust of the earth (Gen. 13:16; 28:14; Num. 23:10) 

2. stars of the heavens (Gen. 15:5; 22:17; 26:4)

3. sand of the seashore (Gen. 22:17; 32:12

From Isaiah and Micah we learn that Abraham's family would be even larger than anyone dreamed. It will include believing "Gentiles and Jews" (cf. Rom. 2:28-29; 3:21-31; 4:1-25; Gal. 3:1-29; 6:16).

51:3 "the Lord will comfort Zion" The verb "comfort" (BDB 636, KB 688, Piel perfect) appears twice in line 1 and line 2. This is a recurrent theme of this section of Isaiah (cf. 40:1 [twice]; 49:13; 51:3 [twice],12,19; 52:9; 54:11; 61:2; 66:13 [thrice]). Its basic meaning in Piel is "to comfort," to "console." This means to bring the captivity to an end and restore them to the fertile Promised Land (cf. 40:1). This is a re-institution by God of the covenant of Deuteronomy 27-28.

▣ "waste places. . .wilderness. . .desert like the garden of the Lord" Physical beauty and fruitfulness are a sign of God's blessing (cf. Leviticus 26; Deuteronomy 27-29). The mentioning of Eden implies not only abundance but fellowship with a present God! Eden was a sanctuary of God (cf. John H. Walton, ANE Thought and the OT, p. 124).

SPECIAL TOPIC: EDEN

▣ "Joy and gladness. . .thanksgiving and sound of a melody" This reflects a happy social life, which is also a sign of God's blessing.

51:4-8 Notice the number of times in English that the personal pronouns appear (i.e. "Me," "My," "I").

51:4 Notice the parallelism of lines 1 and 2. The imperatives:

1. pay attention - BDB 904, KB 1151, Hiphil imperative 

2. give ear - BDB 24, KB 27, Hiphil imperative

Lines 3 and 4 are also parallel. Notice again YHWH's teachings (Torah, BDB 435) are meant to bless:

1. Israel

2. the world (cf. 42:6; 49:6; 60:1,3); notice the plural "peoples" in 51:5b and "coastlands" in 51:5c; they wait expectantly for YHWH's Servant

 

▣ "law. . .justice" These two nouns are also parallel. They speak of YHWH's truth and will for mankind that is now available to all (i.e., Scripture, revelation).

NASB (UPDATED) TEXT: 51:4-8
⁴"Pay attention to Me, O My people,
And give ear to Me, O My nation;
For a law will go forth from Me,
And I will set My justice for a light of the peoples.
⁵My righteousness is near, My salvation has gone forth,
And My arms will judge the peoples;
The coastlands will wait for Me,
And for My arm they will wait expectantly.
⁶Lift up your eyes to the sky,
Then look to the earth beneath;
For the sky will vanish like smoke,
And the earth will wear out like a garment
And its inhabitants will die in like manner;
But My salvation will be forever,
And My righteousness will not wane.
⁷Listen to Me, you who know righteousness,
A people in whose heart is My law;
Do not fear the reproach of man,
Nor be dismayed at their revilings.
⁸For the moth will eat them like a garment,
And the grub will eat them like wool.
But My righteousness will be forever,
And My salvation to all generations."

51:5 "My righteousness is near, My salvation has gone forth" The verb (BDB 422, KB 425) is a Qal perfect. This line of poetry is paralleled in 46:13. YHWH is ready to act in and through His Servant.

Verse 5 addresses the spiritual hunger of the Gentile nations. Israel must be warned of complacency. Many Judeans returned to Palestine trusting God but many more did not!

Those who hunger for God will find Him available. Those who do not will find Him a Judge!

▣ " My arms" This is anthropomorphic language like v. 9; 52:10. God does not have a body. This is a metaphor of God's activity in history. See Special Topic at 41:2.

▣ "the peoples" See full note at 45:22.

51:6 "the sky will vanish like smoke" Heaven and earth were the ancient witnesses but even they will pass away (cf. 65:17; 66:22; II Pet. 3:10).

NASB
(footnote),
NKJV, NRSV"gnats"
TEV, REB"flies"
NJB"vermin"
JPSOA"as well"

This is a very difficult phrase. This term in the plural is often translated "gnats" (BDB 485 I).

▣ "My salvation shall be forever" The last two lines are parallel. The eternality of God is compared to the finitude of humanity and his world (cf. v. 12; 40:6-8; Job 14:1-2; Ps. 90:5-6; 103:15-18; Matt. 24:35; Heb. 1:10-12; I Pet. 1:24-25).

51:7 "Listen" This is another call to attention (cf. v. 1).

▣ "you who. . ." Notice how God's people are characterized.

1. you who know righteousness, v. 7a

2. a people in whose heart is My law, v. 7b (cf. Jer. 31:31-34)

In light of the knowledge they

1. do not fear - v. 7c, BDB 431, KB 432, Qal imperfect used in as jussive sense

2. do not be dismayed - v. 7d, BDB 369, KB 365, Qal imperfect used in a jussive sense

 

▣ "A people in whose heart is My law" In the writings of Moses this idiom of intimate and constantly available truth is used (cf. Deut. 6:6). It also occurs in Wisdom Literature (cf. Pro. 3:3; 7:3; Ps. 37:31; 40:8), as well as Prophetic Literature (cf. Isa. 51:7; Jer. 17:1).

51:8 "moth. . .grub" Several animals are mentioned in this context (cf. v. 6 [NASB footnote], "gnats"). In 14:11 and 66:24 "worms" are used as a symbol for death and destruction. Nature takes away instead of giving!

▣ "My righteousness. . .My salvation" These were parallel in v. 5 also. There they went forth but here they remain forever. See Special Topic at 45:17. What a contrast between the fate of unbelievers and believers!

NASB (UPDATED) TEXT: 51:9-11
⁹Awake, awake, put on strength, O arm of the Lord;
Awake as in the days of old, the generations of long ago.
Was it not You who cut Rahab in pieces,
Who pierced the dragon?
¹⁰Was it not You who dried up the sea,
The waters of the great deep;
Who made the depths of the sea a pathway
For the redeemed to cross over?
¹¹So the ransomed of the Lord will return
And come with joyful shouting to Zion,
And everlasting joy will be on their heads.
They will obtain gladness and joy,
And sorrow and sighing will flee away.

51:9 "Awake, awake" This triple imperative (BDB 734, KB 802, Qal imperative) calls for action: (1) action on God's part, v. 9 and (2) action on Israel's part, v. 17 (cf. 52:1,11).

▣ "awake as in the days of old" This is an allusion to YHWH's activity in the Exodus (cf. Exod. 6:6; Deut. 4:34; 5:15; 26:8).

▣ "Rahab. . .dragon" This word (KB 1193) has three usages.

1. mythical sea monster - Isa. 51:9; Job 9:13; 26:12; Ps. 74:13; 89:10; 148:7

2. metaphor for Egypt based on the twisting Nile River - Isa. 30:7; Ps. 87:4; Ezek. 29:3

3. "the proud" (NASB, BDB 923) or enemies of YHWH - Ps. 40:4

Number 1 is also designated by the term "dragon" (BDB 49) in Job 7:12.

51:10 "the depths" This was also a mythological term used in the Sumerian and Babylonian creation accounts. In the Bible it is not a god (cf. Gen. 1:2) but depth of water - tiamat (BDB 1062, 63:13).

▣ "a pathway for the redeemed to cross" This is an obvious allusion to the splitting of the Red Sea during the Exodus from Egypt (cf. Exodus 14,15).

51:11 As God delivered His people from Egyptian bondage, so will He deliver His people from Assyrian and Babylonian exile! The descendants of Abraham will return to the Promised Land.

▣ "everlasting joy" The term "everlasting" is 'olam (BDB 761). See the Special Topic at 45:17. Isaiah uses it often to describe the new age.

1. everlasting covenant, 24:5; 55:3; 61:8

2. YHWH an everlasting Rock, 26:4

3. everlasting joy, 35:10; 51:11; 61:7

4. the Everlasting God, 40:28

5. an everlasting salvation, 45:17

6. everlasting lovingkindness (Hesed), 54:8

7. everlasting sign, 55:13

8. an everlasting name, 56:5; 63:12,16

9. an everlasting light, 60:19,20

A negative-oriented use related to the eternal punishment of the wicked is found in 33:14, "an everlasting burning." Isaiah often uses "fire" to describe God's wrath (cf. 9:18,19; 10:16; 47:14), but only in 33:14 is it described as "everlasting."

NASB (UPDATED) TEXT: 51:12-13
¹²"I, even I, am He who comforts you.
Who are you that you are afraid of man who dies
And of the son of man who is made like grass,
¹³That you have forgotten the Lord your Maker,
Who stretched out the heavens
And laid the foundations of the earth,
That you fear continually all day long because of the fury of the oppressor,
As he makes ready to destroy?
But where is the fury of the oppressor?"

51:12 "man. . .the son of man" This is an Hebraic way of referring to a human being (cf. Ps. 8:4; Ezek. 2:1). It became a later title for Jesus because it affirmed His humanity and because of Dan. 7:13, His Deity.

SPECIAL TOPIC: THE SON OF MAN (taken from notes in my commentary on Daniel 7:13)

▣ "who dies. . .like grass" The parallelism emphasizes the frailty and limited life of humans (cf. 40:6,7; Job 14:1-2; Ps. 90:5-6; 103:15; I Pet. 1:24). This context, like I Pet. 1:24-25, contrasts the power and eternality of God with that of His creation (i.e., YHWH as creator in v. 13).

51:13 This may be a veiled allusion to the idolatry of God's people in worshiping Ba'al as creator, giver of life and fertility instead of YHWH. Their idolatry is what caused their exile and the actions of the oppressor which God allowed.

NASB (UPDATED) TEXT: 51:14-16
  ¹⁴"The exile will soon be set free, and will not die in the dungeon, nor will his bread be lacking. ¹⁵For I am the Lord your God, who stirs up the sea and its waves roar (the Lord of hosts is His name). ¹⁶I have put My words in your mouth and have covered you with the shadow of My hand, to establish the heavens, to found the earth, and to say to Zion, 'You are My people.'"

51:14 These are descriptions of people in prison who will be set free, although the term "pit" (BDB 1001, KB 1472) can refer to

1. the grave or Sheol - Job 33:22,24,28; Ps. 16:10; 49:9

2. here the parallelism suggests "prison"

 

51:15 Like vv. 9-11 this verse is an allusion to YHWH freeing His people from Egypt. Also, like vv. 9,10, there is a veiled reference to Genesis 1, where YHWH divides and controls the waters. See full note at v. 10.

▣ "(the Lord of hosts is His name)" The term "hosts" can be used in two ways:

1. YHWH as creator and controller of the stars and planets

2. YHWH as military commander of the angels

In a sense both possibilities are a reaction to Babylonian astral worship that turned the heavenly bodies into gods. See Special Topic: The Names For Deity at 40:3.

51:16 There are three Qal infinitives in this verse.

1. to plant (BDB 642, KB 694)

2. to found or establish (BDB 413, KB 417)

3. to say (BDB 55, KB 65)

In context this verse should relate to the redeemed of returning Israel. However, the infinitives are too powerful for human beings to accomplish. Therefore, it must refer to "the Servant," God's special Israelite, who will accomplish what Israel could not. There is a movement in chapters 40-53 of the title "the Servant" from national Israel, 41:8-9; 42:1,19; 43:10, to an "individual," 49:1-7 and 52:13-53:12.

NASB (UPDATED) TEXT: 51:17-20
¹⁷Rouse yourself! Rouse yourself! Arise, O Jerusalem,
You who have drunk from the Lord's hand the cup of His anger;
The chalice of reeling you have drained to the dregs.
¹⁸There is none to guide her among all the sons she has borne,
Nor is there one to take her by the hand among all the sons she has reared.
¹⁹These two things have befallen you;
Who will mourn for you?
The devastation and destruction, famine and sword;
How shall I comfort you?
²⁰Your sons have fainted,
They lie helpless at the head of every street,
Like an antelope in a net,
Full of the wrath of the Lord,
The rebuke of your God.

51:17-20 YHWH is encouraging His people to shake off His finished judgment and prepare to return to Jerusalem!

51:17 "Rouse yourself! Rouse yourself! Arise, O Jerusalem" These are three imperatives in a row for emphasis.

1. rouse - Hithpolel or Hithpael (BDB 734, KB 802)

2. repeated

3. arise - Qal (BDB 877, KB 1086)

 

▣ "the cup. . .the chalice" These two are parallel and refer to the idiom of judgment as a cup of strong drink to make one stagger and fall (cf. 29:9; 63:6; Job 21:20; Ps. 60:3; 75:8; Jer. 25:15-16; Lam. 4:21; Ezek. 23:32-34). Also note its usage in the NT.

1. of Jesus as sin bearer - Matt. 20:22; 26:38-42; Mark 14:36; Luke 22:42; John 18:11

2. worshipers of the beast - Rev. 14:10; 16:19; 19:15

 

51:19 Notice what has happened to the covenant people and now is happening to Babylon.

1. devastation (BDB 994)

2. destruction (BDB 991)

3. famine (BDB 944)

4. sword (BDB 352)

There is no one to comfort Babylon; there is One to comfort Abraham's seed (cf. vv. 3,12; 40:1).

51:20 When Assyria and Babylon invaded a town they killed the old, young, and powerful at a prominently visible location (i.e., "the head of every street"). Now this evil act is being done to them.

NASB (UPDATED) TEXT: 51:21-23
²¹Therefore, please hear this, you afflicted,
Who are drunk, but not with wine:
²²Thus says your Lord, the Lord, even your God
Who contends for His people,
"Behold, I have taken out of your hand the cup of reeling,
The chalice of My anger;
You will never drink it again.
²³I will put it into the hand of your tormentors,
Who have said to you, 'Lie down that we may walk over you.'
You have even made your back like the ground
And like the street for those who walk over it."

51:21-23 God promises to take the judgment of His cup, which has devastated Israel and Judah and now give it to their tormentors. Assyria and Babylon will reap exactly what they sowed (cf. 17:10; 32:19; Gal. 6:7-10)! God is in charge of time and history!

51:23 "walk over you" This treading on the defeated dead is depicted on Egyptian wall art (cf. IVP Bible Background Commentary, p. 633).

1. "lie down" - Qal imperative (BDB 1005, KB 1457)

2. "walk over you" Qal cohortative (BDB 716, KB 778)

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Suffering Servant	The Sin-Bearing Servant (52:13-53:12)	The Fourth Servant Song (52:13-53:12)	The Suffering Servant (52:13-53:12)	Fourth Song of the Servant (52:13-53:12)
53:1-3  (1-3)	53:1-3  (1-3)	53:1-3  (1-3)	53:1-3  (1-3)	53:1-7  (1-7)
53:4-6  (4-6)	53:4-6  (4-6)	53:4-6  (4-6)	53:4-6  (4-6)
53:7-9  (7-9)	53:7-9  (7-9)	53:7-9  (7-9)	53:7-9  (7-9)
				53:8-9  (8-9)
53:10-12  (10-12)	53:10-12  (10-12)	53:10-12  (10-12)	53:10-12  (10-12)	53:10  (10)
				53:11  (11)
				53:12  (12)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. This is a crucial text for the NT understanding of the ministry and identification of Jesus as YHWH's Suffering Servant. Note the places that it is quoted or alluded to in the NT.

1. 52:15 - Rom. 15:21

2. 53:1 - Rom. 10:16; John 12:38

3. 53:3 - Luke 18:31-33 (allusion); Mark 10:33-34 (allusion); John 1:10-11 (allusion)

4. 53:4 - Matt. 8:17; I Pet. 2:24 (allusion)

5. 53:5 - Rom. 4:25 (allusion); I Cor. 15:3 (allusion); Heb. 9:28 (allusion); I Pet. 2:24-25 (allusion)

6. 53:6 - I Pet 2:25 (allusion)

7. 53:7-8 - Matt. 26:63 (allusion); Matt. 27:12-14 (allusion); Mark 14:61 (allusion); Mark 15:5 (allusion); Luke 23:9 (allusion); John 19:9 (allusion); Acts 8:32-33 (quote); I Pet. 2:23 (allusion)

8. 53:9 - Matt. 27:57-60 (allusion); I Pet. 2:22

9. 53:10 - John 1:29 (allusion); Mark 10:45 (allusion)

10. 53:11 - John 10:14-18 (allusion); Rom. 5:18,19 (allusion); I Pet. 2:24 (allusion)

11. 53:12 - Luke 22:37; II Cor. 5:21 (allusion); Phil. 2:6,7 (allusion)

 

B. I am surprised that this very clear substitutionary text is not directly quoted more in the NT. My biases as a Christian evangelical are clearly seen in my understanding of this context. For me the OT must be interpreted in light of its own day (i.e., authorial intent), but also by the use of all Scripture (II Tim. 3:16), we must read the OT through the revelation of Jesus and the Apostles.

 

C. I think a helpful way to approach this powerful, and in a sense unique, OT song/poem would be to

1. identify the strophes

2. identify the speaker 

3. outline the message

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 52:13-15
¹³Behold, My servant will prosper,
He will be high and lifted up and greatly exalted.
¹⁴Just as many were astonished at you, My people,
So His appearance was marred more than any man
And His form more than the sons of men.
¹⁵Thus He will sprinkle many nations,
Kings will shut their mouths on account of Him;
For what had not been told them they will see,
And what they had not heard they will understand.

52:13 "will prosper" This verb (BDB 968, KB 1328, Hiphil imperfect) has two connotations.

1. to consider, to give attention to, to ponder - Isa. 41:20; 44:18; Deut. 32:29; Ps. 64:9

2. to prosper, "to have success" - I Sam. 18:15; Isa. 52:13; Jer. 20:11; 23:5

The question is which of these best parallel the series of verbs "high," "lifted," and "greatly exalted." Will the Servant be

1. listened to

2. lifted up

Both fit the context of chapters 44-55.

▣ "He will be high and lifted up and greatly exalted" The threefold question of these verbs with similar meaning intensifies the idea.

1. will be high - BDB 926, KB 1202, Qal imperfect, cf. 6:1; 57:15

2. will be lifted up - BDB 669, KB 724, Niphal perfect (with waw), cf. 6:1; 33:10; 57:15

3. will be greatly exalted - BDB 146, KB 170, Qal perfect (with waw), cf. 5:16

 

52:14

NASB, NKJV,
LXX"were astonished at you"
NRSV"were astonished at him"
NJB"were aghast at him"
JPSOA"were appalled at him"
REB"recoil at the sight of him"
Peshitta"amazed at him"

The MT has "you," עליך (also LXX), but "him," וילע is read by the Targums and some Syriac versions. The UBS Text Project gives "you" a B rating.

There is a fluidity between the corporate focus ("you") and the individual ("him") in the Servant Songs. The individual ideal Israelite paid the price for corporate Israel (cf. 53:8) and corporate humanity!

▣ "My people" This is not in the Masoretic Hebrew text. The Servant is not identified with corporate Israel but an individual, ideal Israelite.

▣ "His appearance was marred more than any man,

 And His form more than the sons of men" Jesus was beaten very badly, almost unrecognizable, first by the Sanhedrin and then by the Roman soldiers. The rabbis used this verse to say that the Messiah will have leprosy.

52:15

NASB, NKJV"sprinkle"
NRSV, JPSOA,
NET"startle"
NJB, LXX"astonished"
Peshitta"purify"

This is a sacrificial term (BDB 633 I, KB 683, Hiphil imperfect, cf. Exod. 29:21: Lev. 4:6; 8:11; 14:7). Many modern translations have "startle" (BDB 633 II, "cause to leap"), which comes from an Arabic root. This follows the LXX and the Vulgate.

The question is "What do the kings hear and see?"

1. a marred man (v. 14; 53:5)

2. a high, lifted up, and greatly exalted man (v. 13)

Does the verb of v. 15a mean:

1. startle with joy

2. startle with shock

3. sprinkled as a sacrifice (cf. 53:4-5,10)

 

NASB (UPDATED) TEXT: 53:1-3
¹Who has believed our message?
And to whom has the arm of the Lord been revealed?
²For He grew up before Him like a tender shoot,
And like a root out of parched ground;
He has no stately form or majesty
That we should look upon Him,
Nor appearance that we should be attracted to Him.
³He was despised and forsaken of men,
A man of sorrows and acquainted with grief;
And like one from whom men hide their face
He was despised, and we did not esteem Him.

53:1 "Who has believed our message" The speaker (plural) is uncertain, but possibly (1) the faithful Jewish remnant or (2) the prophets. It is obvious that very few understood the concept of a suffering Messiah (cf. John 12:38; Rom. 10:16)! However, one day the kings of the earth will understand (cf. 52:15 and Phil. 2:6-11)!

For "believed" (BDB 52, KB 63, Hiphil perfect) see Special Topic at 42:3.

▣ "arm of the Lord" This is an anthropomorphic phrase (cf. 51:9; 52:9,10; Deut. 5:15, see Special Topic at 41:2) for YHWH's actions, here involving the ministry of the Servant.

53:2 "like a tender shoot" This (BDB 413) refers to His inconspicuous beginnings. It has some connotative relationship with the Messianic term "Branch" (BDB 666, cf. Isa. 4:2; 11:1,10). Both are used together in Isa. 11:1.

SPECIAL TOPIC: JESUS THE NAZARENE

▣ "He has no stately form or majesty

 That we should look upon Him" Jesus was not physically unusual or attractive. He did not stand out in a crowd in any way (i.e., He could melt into the crowd, cf. John 8:59; 12:36).

53:3 "He was despised" This verb (BDB 102, KB 117, Niphal participle) is used as a title, "The Despised One" in 49:7. The Qal passive participle is used in Ps. 22:6, which Christians believe describes Jesus' crucifixion (cf. Matt. 27:35,39,43,46; Mark 15:29,34; Luke 23:34; John 19:24; 20:25).

So many of the texts in this section of Isaiah are used in the NT. Isaiah clearly reveals God's redemptive plan for all humans (see Special Topic at 40:15).

▣ The last two lines of v. 3 have been interpreted in several ways.

1. some of the rabbis said the Messiah would have leprosy (cf. v. 11)

2. some relate it to 52:14 and see it referring to the beatings Jesus received at the hands of Herod's and Pilate's guards

3. some relate it to Jesus' words in Matt. 26:31; Mark 14:27 (from Zech. 13:7) or John 16:32

 

▣ "sorrows" This word (BDB 456) can mean

1. physical pain - Exod. 3:7

2. emotional pain - Ps. 38:17-18; Jer. 45:3

It is used in this context (53:13-14) of the Servant suffering on behalf of Israel (cf. v. 8) and all mankind (cf. v. 6).

NASB (UPDATED) TEXT: 53:4-6
⁴Surely our griefs He Himself bore,
And our sorrows He carried;
Yet we ourselves esteemed Him stricken,
Smitten of God, and afflicted.
⁵But He was pierced through for our transgressions,
He was crushed for our iniquities;
The chastening for our well-being fell upon Him,
And by His scourging we are healed.
⁶All of us like sheep have gone astray,
Each of us has turned to his own way;
But the Lord has caused the iniquity of us all
To fall on Him.

53:4 "griefs" The word literally means "sickness" (BDB 318, cf. Deut. 28:59,61), but is used in a much wider sense in Hebrew (Isa. 1:6; 6:10). This speaks of Jesus' substitutionary work (cf. Mark 10:45; II Cor. 5:21).

Many have tried to interpret this strophe and v. 5d as teaching that Jesus' death dealt with believers' sins and sicknesses, but this is to misinterpret the parallelism (cf. Ps. 103:3). "Sickness" is a Hebrew idiom for sin (cf. Isa. 1:5-6). My favorite charismatic author, Gordon Fee, has written a powerful booklet on this issue entitled The Disease of the Health and Wealth Gospels.

SPECIAL TOPIC: IS HEALING GOD'S PLAN FOR EVERY AGE?

▣ "bore. . .carried" These two verbs are parallel.

1. bore - BDB 669, KB 724, Qal perfect, used of bearing one's guilt, Gen. 4:13; Lev. 5:1,17; 7:18; Num. 5:31; 14:34; Ezek. 14:10; 44:12, but it is also used of someone or some animal bearing another's guilt, cf. Lev. 10:17; 16:22; Num. 14:33; Ezek. 4:4,5,6 and of the suffering Servant's redemptive ministry in Isa. 53:4

2. carried - BDB 687, KB 741, Qal perfect; this is literally "bear a heavy load," it is used of the Servant in v. 4 and v. 11 (Qal imperfect)

Notice the series of verbs in vv. 4-6 of what YHWH did to the Servant for humanity's benefit.

1. smitten by God, v. 4 - BDB 645, KB 697, Hophal participle

2. afflicted (by God), v. 4 - BDB 776, KB 853, Pual participle

3. pierced through for our transgressions, v. 5 - BDB 319, KB 320, Poal participle

4. crushed for our iniquities, v. 5 - BDB 193, KB 221, Pual participle

5. the chastening for our well being (no verb) upon Him, v. 5

6. by His scourging we are healed, v. 5

This is the textual foundation for the doctrine of the vicarious, substitutionary atonement.

▣ "Smitten of God" It was God's will that Jesus die (cf. v. 10; John 3:16; Mark 10:45; II Cor. 5:21). Jesus' trial and death were not accidents or mistakes, but the plan of God (cf. Acts 2:23; 3:18; 4:28; I Pet. 1:20).

53:5 "pierced. . .crushed" As "bore" and "carried" in v. 4 were parallel, so too, these verbs.

1. pierced - BDB 319, KB 320, Poal participle usually by a sword in battle, but not here. The same root means "polluted" for mankind's purification and forgiveness.

2. crushed - BDB 193, KB 221, Pual participle; this verb is used several times in Isaiah

a. 57:15 - Niphal participle, "the heart of the contrite"

b. 3:15 - Piel imperfect, "crushing My people"

c. 19:10; 53:5 - Pual participle, "to be crushed"

d. 53:10 - Piel infinitive construct, "to crush"

It denotes one who is humbled. In this context by YHWH Himself for the greater good of all mankind.

53:6 This is the OT counterpart to Rom. 3:9-18,23; 5:12,15,18; 11:32; Gal. 3:22. This shows the terrible development of the Fall of Genesis 3 (cf. Gen. 6:5,11-12; Ps. 14:3; 143:2).

▣ "the iniquity of us all to fall on Him" Jesus died for the sins of the entire world. Everyone is potentially saved by Christ (cf. John 1:29; 3:16-17; Rom. 5:18; Titus 2:11; I John 2:2; 4:14). Only willful unbelief keeps anyone from God.

Some commentators have tried to make a restrictive distinction between the "all" [twice] of v. 6 and "the many" of vv. 11d and 12e. However, the parallelism of Rom. 5:18, "all" and "the many" of 5:19, clearly shows that they refer to the same group (i.e., fallen humanity made in the image and likeness of YHWH, Gen. 1:26-27).

God desires all humans to be saved - John 4:42; I Tim. 2:4; 4:10; II Pet. 3:9).

NASB (UPDATED) TEXT: 53:7-9
⁷He was oppressed and He was afflicted,
Yet He did not open His mouth;
Like a lamb that is led to slaughter,
And like a sheep that is silent before its shearers,
So He did not open His mouth.
⁸By oppression and judgment He was taken away;
And as for His generation, who considered
That He was cut off out of the land of the living
For the transgression of my people, to whom the stroke was due?
⁹His grave was assigned with wicked men,
Yet He was with a rich man in His death,
Because He had done no violence,
Nor was there any deceit in His mouth.

53:7 "Like a lamb" The sacrificial allusion is significant (cf. John 1:29 and II Cor. 5:21).

▣ "He did not open His mouth" This means the Servant did not attempt to defend Himself. There are several allusions to this in Jesus' trials.

1. Jesus' night trial before Caiaphas - Matt. 26:63; Mark 14:61

2. Jesus' trial before Pilate - Matt. 27:12-14; Mark 15:5; John 19:9

3. Jesus before Herod the Tetrarch - Luke 23:9

 

53:8 "For the transgression of my people" This phrase shows that the term "Servant" in this context cannot be national Israel. The Servant dies (cf. 8c) for Israel.

This song/poem has several rare and unusual verbals.

1. 52:15, "what had not been told" - Pual perfect (BDB 707, KB 765)

2. 52:15, "they will understand" - Hithpolel perfect (BDB 106, KB 122)

3. 53:4, "smitten" - Hophal participle (BDB 645, KB 697)

4. 53:4, "afflicted" - Pual participle (BDB 776, KB 853)

5. 53:5, "pierced" - Poal participle (BDB 319, KB 320)

6. 53:5, "crushed" - Pual participle (BDB 193, KB 221)

7. 53:7, "led" - Hophal imperfect (BDB 384, KB 383)

8. 53:8, "considered" - Polel imperfect (BDB 967, KB 1319)

 

53:9 This verse describes so explicitly the crucifixion and burial of Jesus (cf. Matt. 27:38-59), as does Psalm 22.

NASB (UPDATED) TEXT: 53:10-12
¹⁰But the Lord was pleased
To crush Him, putting Him to grief;
If He would render Himself as a guilt offering,
He will see His offspring,
He will prolong His days,
And the good pleasure of the Lord will prosper in His hand.
¹¹As a result of the anguish of His soul,
He will see it and be satisfied;
By His knowledge the Righteous One,
My Servant, will justify the many,
As He will bear their iniquities.
¹²Therefore, I will allot Him a portion with the great,
And He will divide the booty with the strong;
Because He poured out Himself to death,
And was numbered with the transgressors;
Yet He Himself bore the sin of many,
And interceded for the transgressors.

53:10 "But the Lord was pleased
  To crush Him, putting Him to grief"

Notice the agent and object of these verbs.

1. YHWH was pleased (lit. "it was the will of" - BDB 342, KB 339, Qal perfect). This verb means "to delight in" (cf. 58:2; 62:4) or "desire" (55:11). It is even used of YHWH's pleasure to put someone to death in I Sam. 2:25. It is shocking to use a verb like this in connection with the unfair, painful treatment of the righteous Servant. YHWH had a redemptive plan (see Special Topic at 40:15)!

2. YHWH's will and purpose was "to crush" (Piel infinitive construct, cf. v. 5) and "put to grief" (Hiphil perfect, BDB 317, KB 311). The verb means "to make sick" (JPSOA) or "sore by hitting." There was a high and costly price to pay for human redemption! YHWH and His Servant paid it fully and freely!

 

NASB"If He would render Himself as a guilt offering"
NKJV, NRSV"When You make His soul an offering for sin"
TEV"His death was a sacrifice to bring forgiveness"
NJB"if he gives his life as a sin offering"
JPSOA"if he made himself an offering for guilt"
Peshitta"he laid down his life as an offering for sin"

This phrase is so simple yet so profound. It involves

1. the will of YHWH

2. the will of the Servant

3. the sinful ones who chose to receive this guilt offering (implied)

This is the Hebrew theological concept of "corporality." It is illustrated by

1. the sacrificial system (Leviticus 1-7), but especially the Day of Atonement (cf. Leviticus 16)

2. the sin of Achan affecting the Israeli army (Joshua 7)

3. the clear explanation in Romans 5:12-21

4. another great example in II Cor. 5:21

One innocent One paid the price to set free all the guilty ones!

▣ "He will prolong His days" It is obvious that the Servant dies (cf. vv. 8,9,12). Therefore, this verse must refer to life after death!

Notice all the things that YHWH will do for Him.

1. He will see His offspring (lit. "seed"), v. 10

2. He will prolong His days (this must refer to His afterlife), v. 10

3. the good pleasure of the Lord will prosper in His hand (i.e., YHWH's plan to restore fellowship with mankind), v. 10

4. He will see it and be satisfied, v. 11 (refers to YHWH's good pleasure [will]), v. 10e

5. He will justify the many, v. 11

6. allot Him a portion with the great, v. 12

7. He will divide the booty with the strong, v. 12

Poetry is always difficult to interpret. Some of these items are uncertain!

53:11 "it" The LXX and Dead Sea Scrolls have "lights" (NRSV, NJB). The MT does not have "it" (see NKJV). The UBS Text Project thinks "light" may have dropped out of the text (B rating).

▣ "By His knowledge" the NRSV has "he shall find satisfaction through his knowledge." The question of "what knowledge" seems to relate to

1. see His offspring (v. 10c)

2. prolong His life (v. 10d)

3. prospering of YHWH's will (v. 10e)

4. results of His anguish (v. 11a)

 

▣ "the Righteous One. . .justify" These are both formed from one root (BDB 842, 843). YHWH's sin-bearing (cf. vv. 11e) Servant will accomplish righteousness for all who believe and receive (cf. John 1:12; 3:16; Rom. 10:9-13).

▣ "the many" See note at "all" of v. 6.

▣ "He will bear their iniquities" The same verb (BDB 687, KB 741, Qal imperfect) was also used in v. 4. See note there.

53:12a,b "He will divide the booty with the strong" This is a war metaphor of victory. It is not to be taken literally, but figuratively of spiritual victory (cf. 52:13)!

▣ "He poured out Himself to death" This verb (BDB 788, KB 881, Hiphil perfect) is literally "be naked" or "be bare" or "to empty." It is used in Isaiah in several senses.

1. to uncover a weapon, Isa. 22:6

2. for the Spirit being given (i.e., poured out), Isa. 32:15

3. BDB calls it a metaphor in this text reflecting the Piel usage #3 (cf. Ps. 141:8)

4. KB calls it "to tip out," a metaphor "to throw away one life to death"

 

▣ "And was numbered with the transgressors" Luke 22:37 quotes this verse as being spoken by Jesus in Gethsemane when the soldiers and guards came to arrest Him.

Notice the same word (BDB 833) was used of Israel's sin in v. 8 and all humans' sin in v. 5.

▣ "He Himself bore the sin of many" This means substitutionary, vicarious atonement (cf. Matt. 20:28; Mark 10:45; 14:24; II Cor. 5:21; Gal. 1:4; I Tim. 2:6; Titus 2:14). The UBS Text Project thinks "sin" should be plural (B rating).

▣ "And interceded for the transgressors" And He still does (cf. Rom. 8:27,34; Heb. 7:25; 9:24; I John 2:1)!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Does the title "My Servant" refer to the Jews or the Messiah?

2. Why are the numerous references to the Gentiles' inclusion so significant in this passage?

3. Why did God choose the Jews?

4. Why did the Servant suffer?

5. Why was God pleased to crush Him?

6. What does Isa. 53:6 say about sin?

7. Why has this passage been so influential on the church?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Free Offer of Mercy	An Invitation to Abundant Life	A Hymn of Joy and Triumph	God's Offer of Mercy	Final Invitation
55:1-5  (1-5)	55:1-5  (1-5)	55:1-5  (1-5)	55:1-2  (1-2)	55:1-3a  (1-3a)
			55:3-5  (3-5)	55:3b-5  (3b-5)
55:6-13  (6-13)	55:6-7  (6-7)	55:6-9  (6-9)	55:6-9  (6-9)	55:6-11  (6-11)
	55:8-9  (8-9)
	55:10-11  (10-11)	55:10-11  (10-11)	55:10-11  (10-11)	Conclusion
	55:12-13)  (12-13)	55:12-13  (12-13)	55:12-13  (12-13)	55:12-13  (12-13)

 

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

PRELIMINARY QUESTIONS

1. To whom is this chapter speaking? (Jews in Exile or all humans)

2. What is it offering to them: (restoration to the Promised Land or spiritual salvation [i.e., Ibn Ezra])

3. This is where two hermeneutical principles collide!

a. Every passage should be interpreted in light of the original, inspired author's intent. The way to judge a proper interpretation is, "What would the original hearers (i.e., the target audience) have understood?" Every text has only one meaning.

b. The NT is the proper fulfillment and interpreter of the OT (cf. Matt. 5:17-48). Jesus is the goal and purpose of the OT promises. In Him and in Him alone should the OT be interpreted. The NT is about Jesus and universal redemption, not about national Israel.

4. Notice that the return from exile is not specifically mentioned (unless v. 12a,b) or even alluded to. The invitation is more general, more broad!

 

CONTEXTUAL INSIGHTS

A. This setting is either the

1. Messianic banquet, Matt. 25:6-8; Luke 14:15-24; 22:16,18; Rev. 19:9

2. market place of Jerusalem

 

B. The OT Prophets often used the historical events of their own day to foreshadow eschatological events (see Appendix Two).

 

C. As a Great Commission Christian (i.e., Matt. 28:18-20; Luke 24:47; Acts 1:8) who believes in the priority of evangelism and discipleship, this chapter holds a dear place in my heart and ministry. YHWH, through His prophet, pleads for fallen humanity to return to Him so that He can give them full and free forgiveness (cf. vv. 1-5). This is the goal of Gen. 3:15!

 

However, there is a mandated covenant response (cf. vv. 6-7). Humans must repent, believe, obey, and persevere.

YHWH has an eternal redemptive plan (cf. vv. 8-11). See Special Topic at 40:15! God's revelation through Abraham's seed was a message for the whole world. Abraham's seed is now all believers in Christ (cf. Rom. 2:28-29)!

D. Notice the speaker in the poem is YHWH (or Personified Wisdom of Pro. 9:1-6). Only the invitation of vv. 6-7 is spoken by the prophet who was overwhelmed at the mercy of YHWH.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 55:1-5
¹"Ho! Every one who thirsts, come to the waters;
And you who have no money come, buy and eat.
Come, buy wine and milk
Without money and without cost.
²Why do you spend money for what is not bread,
And your wages for what does not satisfy?
Listen carefully to Me, and eat what is good,
And delight yourself in abundance.
³Incline your ear and come to Me.
Listen, that you may live;
And I will make an everlasting covenant with you,
According to the faithful mercies shown to David.
⁴Behold, I have made him a witness to the peoples,
A leader and commander for the peoples.
⁵Behold, you will call a nation you do not know,
And a nation which knows you not will run to you,
Because of the Lord your God, even the Holy One of Israel;
For He has glorified you."

55:1-3 YHWH's invitation to humanity (i.e., "everyone who thirsts," cf. v. 1a) has many commands which are mostly emphatic divine invitations.

1. come to the waters - Qal imperative (BDB 229, KB 246)

2. come - same as #1

3. buy - Qal imperative (BDB 991, KB 1404)

4. eat - Qal imperative (BDB 37, KB 46)

5. come - same as #1 and 2

6. buy - same as #3

7. listen carefully - Qal imperative and an infinitive absolute of the same root (BDB 1033, KB 1570) for emphasis

8. eat - same as #4

9. delight yourself - Qal imperfect (BDB 772, KB 851) used in a jussive sense

10. incline your ear - Hiphil imperative (BDB 639, KB 692)

11. come to Me - same as #1,2,5; notice the personal element

12. listen - Qal imperative (BDB 1033, KB 1570)

13. that you may live - Qal jussive (BDB 310, KB 309)

14. I will make an everlasting covenant with you - Qal cohortative (BDB 503, KB 560, see SPECIAL TOPIC: COVENANT at 40:1)

 

55:1 "Every one" This speaks of the universal invitation of God (cf. vv. 4-5; Gen. 3:15; 12:3; Exod. 19:5-6; John 1:12; 3:16; 4:42; I Tim. 2:4; 4:10; Titus 2:11; II Pet. 3:9; I John 2:1-2; 4:14).

▣ "thirsts" This seems to relate to a sense of spiritual need. This is always the first step a fallen human must take (cf. Matt. 5:6; Rev. 22:17).

▣ "the waters" The early church interpreted this as baptism. This is a good example of isogesis (reading into a text to back up what we believe). For desert people, this was a symbol of life and prosperity (cf. 41:17; 44:3).

▣ "you who have no money. . .for what does not satisfy" This refers to lack of personal resources. Grace, not merit, is mankind's, even Israel's, only hope (cf. Ezek. 36:22-38).

▣ "eat" A meal was a very significant act in the Middle East. Covenants and friendships were sealed over food.

▣ "buy. . .without cost" This is obviously a paradoxical statement meant to highlight mankind's search for peace with God.

1. it cannot be bought but a price must be paid

2. humans often desperately try to find peace and happiness, but to no avail (cf. Ecclesiastes 1-2)

3. God has provided a way through a new "David" to come to Him

4. there is still a cost, but it is now to repent and receive what God has freely offered in the Davidic Messiah

 

55:2 "Why do you spend money. . .for what does not satisfy" This reflects mankind's continuing search for happiness in things, pleasure, or power (cf. the book of Ecclesiastes).

▣ "delight yourself in abundance" God wants us happy and content in fellowship with Himself (cf. Leviticus 26; Deuteronomy 27-28; John 5:11). The earth with its beauty and abundance is for mankind's enjoyment!

55:3 "come to Me" Personal relationship is the key to biblical faith! YHWH Himself is the goal, not just truths about Him! See Special Topic at 45:5.

▣ "Listen" This is from the word Shema (cf. Deut. 6:4-5). It means "listen and do."

▣ "an everlasting covenant" "Everlasting" (BDB 761, see Special Topic at 45:17) is used to describe many things in Isaiah 40-66. This is parallel phrasing to the "new covenant" of Jer. 31:31-34 described in Ezek. 36:22-28.

▣ "faithful mercies" This is from the word hesed (BDB 338). It means "covenant loyalty. See Special Topic at 40:6.

▣ "David" This is an example of God's love and care even to the undeserving (cf. Psalm 32,51). Also this reference has Messianic implications (cf. II Sam. 7:1ff), which have an eternal aspect.

55:4 ". . .a leader and commander for the peoples" This points beyond David to the Messiah (cf. II Samuel 7) because the object is the Gentiles (cf. vv. 4-5).

The MT and LXX have "him" referring to David's seed (i.e., the Messiah), but for some reason, the Syrian versions have "you." This is the same theological issue of the "Suffering Servant" text of 52:13-53:12.

▣ "the peoples. . .a nation" Gentiles are included (notice the plurals).

55:5 The nations will come to the God of Israel and honor His people (cf. 45:14,22-25; 49:6,12,23; Zech. 8:20-23). The question remains: Is this a reference to a believing, restored Israel (not the secular state of modern Israel) or is this an eschatological reference to the Great Commission?

▣ Notice the names of Israel's Deity (see Special Topic at 40:3).

1. YHWH

2. your Elohim

3. the Holy One of Israel (see note at Isa. 1:4 online at www.freebiblecommentary.org)

 

NASB (UPDATED) TEXT: 55:6-13
⁶Seek the Lord while He may be found;
Call upon Him while He is near.
⁷Let the wicked forsake his way
And the unrighteous man his thoughts;
And let him return to the Lord,
And He will have compassion on him,
And to our God,
For He will abundantly pardon.
⁸"For My thoughts are not your thoughts,
Nor are your ways My ways," declares the Lord.
⁹"For as the heavens are higher than the earth,
So are My ways higher than your ways
And My thoughts than your thoughts.
¹⁰For as the rain and the snow come down from heaven,
And do not return there without watering the earth
And making it bear and sprout,
And furnishing seed to the sower and bread to the eater;
¹¹So will My word be which goes forth from My mouth;
It will not return to Me empty,
Without accomplishing what I desire,
And without succeeding in the matter for which I sent it.
¹²For you will go out with joy
And be led forth with peace;
The mountains and the hills will break forth into shouts of joy before you,
And all the trees of the field will clap their hands.
¹³Instead of the thorn bush the cypress will come up,
And instead of the nettle the myrtle will come up,
And it will be a memorial to the Lord,
For an everlasting sign which will not be cut off."

55:6 "Seek the Lord while He may be found" "Seek" is a Qal imperative (BDB 205, KB 233). This verb is often used of seeking God in a personal sense (cf. Deut. 4:29; Isa. 58:2; 65:10). This seeking is described well in Deut. 30:1-3,10 and Jer. 29:13-14; Amos 5:14-15.

▣ "while He may be found" No one can come to God unless He draws them (cf. 45:22; John 6:44,65), but when He draws, humans must respond then. God never forsakes His creation (cf. Ps. 103:8-14), but there is a time to choose. If that time passes, a hardness of the human heart develops into an inability to hear God and respond to Him.

▣ "Call upon Him while He is near" "Call" is also a Qal imperative (BDB 894, KB 1128). This line of poetry is parallel to the line above. This language denotes a worship setting, as does Rom. 10:9-13 or John 1:12. Humans must respond in repentance and faith (cf. Jer. 3:12-13; 4:1-4; Joel 2:12-13; Amos 5:4-7,14-15; Mark 1:15; John 3:16; Acts 20:21). This appropriate covenant response is true for the OT as well as the NT. YHWH desires a fellowship, a people!

55:7 "Let the wicked forsake his way" Lifestyle repentance is crucial. See Special Topic at 44:22.

▣ Notice the parallelism between the first two lines. Evil is described in two ways.

1. lifestyle actions

2. the thought life

The rabbis have a helpful thought about this. They describe the thought life as a garden ready for seed. What we let in through our eyes and ears falls on that ready soil. If we choose to dwell on it then it becomes who we are. Sin begins in the thought life, but in time reaches the hand/foot/mouth! Guard your thought life!

The first three verbs of v. 7 are jussives.

1. forsake - Qal imperfect (BDB 736, KB 806) used in a jussive sense

2. return - Qal jussive (BDB 996, KB 1427, cf. 31:6; 44:22

3. will have compassion - Piel imperfect (BDB 933, KB 1216) used in a jussive sense, 49:10,13; 54:8

 

▣ "He will abundantly pardon" Wow, I love this chapter! It is a wonderful invitation to spiritually hungry people who are being aggressively sought after by a loving, forgiving, creator God!

Notice the powerful verbals.

1. "He will abundantly" - Hiphil imperfect

2. pardon - Qal infinitive construct

Those who have experienced God's love and forgiveness have a powerful, wonderful message to share with a frightened, confused, hurting, discouraged, sinful world!

▣ "He will have compassion. . .abundantly pardon" When God forgives, He forgets (cf. Ps. 103:12; Isa. 1:18; 38:17; 43:25; 44:22; Micah 7:19). What a wonderful truth of the love and forgiveness of God (cf. Heb. 9:14; I John 1:7). YHWH is willing, ready, and able to accept, forgive, and restore His fallen creation made in His image!

55:8-11 These verses have a unified theme, YHWH's redemptive purposes! The parallel lines of v. 8 speak of the uniqueness of His gracious character. Humans deserve death but He gives life, peace, and His personal presence! He is totally different from humans, but He loves humans. He created them like Himself (cf. Gen. 1:26-27) for fellowship (cf. Gen. 3:8; Lev. 26:12). He will not let us go! He is pursuing us in mercy and in Christ!

55:11 "My word. . .shall not return to Me empty" God is sovereign (cf. 40:8). God's spoken word had great power in the OT (cf. Genesis 1). In this chapter His powerful, purposeful word is for mercy, forgiveness, and fellowship (cf. 14:24; 25:1; 45:23; 46:10; 59:21; Matt. 24:35)!

SPECIAL TOPIC: CHRISTIAN ASSURANCE

55:12-13 In this OT context the visible sign of God's presence and blessing was agricultural abundance (i.e., vv. 1-2). Creation is often personified as rejoicing at the presence of God. The idyllic fellowship of the Garden of Eden is restored!

An interpreter must ask, was this fulfilled in the return under Zerubbabel, Joshua, Ezra, Nehemiah? The answer clearly is, it was not! Therefore, this must be viewed as an eschatological setting.

 

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PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Evil Leaders Rebuked	Israel's Futile Idolatry	Against Idolatry	Israel's Idolatry Is Condemned	The Unworthiness of the Nations' Leaders (56:10-57:2)
57:1-10  (1-10)	57:1-2  (1-2)	57:1-10  (1-10)	57:1-2
				Against Idolatry
	57:3-6  (3-6)		57:3-10	57:3-13  (3-13)
	57:7-10  (7-10)
57:11-13  (11-13)	57:11-13  (11-13)	57:11-13  (11-13)	57:11-13
	Healing For the Backslider	Poem of Consolation	God's Promises of Help and Healing	Salvation For the Weak
57:14-21  (14-21)	57:14  (14)	57:14-21  (14-21)	57:14	57:14-16  (14-16)
	57:15-18  (15-18)		57:15-17
				57:17  (17)
			57:18-21	57:18-21  (18-21)
	57:19-20  (19-20)
	57:21  (21)

 

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. Obviously the context of Israel's sin continues from chapter 56.

 

B. This describes the OT choice of "the two ways"; one of life and peace and the other of self, sin, and ruin (cf. Deut. 30:15,19).

 

C. Leupold makes the interesting comment (p. 271) that as chapter 56 ended on faithless leaders, chapter 57 deals with faithless people.

 

D. The setting of the idolatry is not Mesopotamia but Canaan's fertility cults (i.e., Ba'al, Asherah, Molech). This reached its apex under King Manasseh.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 57:1-10
¹"The righteous man perishes, and no man takes it to heart;
And devout men are taken away, while no one understands.
For the righteous man is taken away from evil,
²He enters into peace;
They rest in their beds,
Each one who walked in his upright way.
³But come here, you sons of a sorceress,
Offspring of an adulterer and a prostitute.
⁴Against whom do you jest?
Against whom do you open wide your mouth
And stick out your tongue?
Are you not children of rebellion,
Offspring of deceit,
⁵Who inflame yourselves among the oaks,
Under every luxuriant tree,
Who slaughter the children in the ravines,
Under the clefts of the crags?
⁶Among the smooth stones of the ravine
Is your portion, they are your lot;
Even to them you have poured out a drink offering,
You have made a grain offering.
Shall I relent concerning these things?
⁷Upon a high and lofty mountain
You have made your bed.
You also went up there to offer sacrifice.
⁸Behind the door and the doorpost
You have set up your sign;
Indeed, far removed from Me, you have uncovered yourself,
And have gone up and made your bed wide.
And you have made an agreement for yourself with them,
You have loved their bed,
You have looked on their manhood.
⁹You have journeyed to the king with oil
And increased your perfumes;
You have sent your envoys a great distance
And made them go down to Sheol.
¹⁰You were tired out by the length of your road,
Yet you did not say, 'It is hopeless.'
You found renewed strength,
Therefore you did not faint."

57:1 Evil triumphs when the righteous are persecuted and murdered, and no one seems to care!

1. no man takes it to heart

2. no one understands

 

▣ "is taken from evil" As the wicked seek self and sin, the righteous are delivered from the terrible influence of the Fall (cf. Genesis 3; 6:5,11-12).

57:2 This verse describes the spiritual condition of the righteous man.

1. enters into peace (because of v. 1 this must be mental)

2. rest in their beds (BDB 1012). There is a word play on this word used here of the righteous, but in vv. 7,8, of the wicked.

a. bed for sleep

b. bed for sex

c. the grave

3. walked in his upright way (i.e., lifestyle faithfulness)

 

57:3-4 These verses describe the wicked ones mentioned in v. 1. They are characterized as

1. sons of a sorcerer (BDB 778 II)

2. offspring of an adulterer (BDB 610)

3. offspring of a prostitute (BDB 275)

YHWH calls them to approach (Qal imperative, BDB 897, KB 1132) His presence for judgment.

4. offspring of deceit (BDB 833)

a. against whom do you jest

b. against whom do you open wide your mouth

c. against whom do you stick out your tongue (these described their accusations against the righteous)

5. children of rebellion (BDB 1055)

 

57:5-6 The idolatry is described as

1. inflame yourself among the oaks (Niphal participle, BDB 328, KB 328, this refers to the fertility worship of Ba'al and Asherah, i.e., Jer. 2:23-27)

2. slaughter the children (Qal participle, BDB 1006, KB 1458, this refers to the worship of Molech)

3. pour out a libation (Qal perfect, BB 1049, KB 1629)

4. make a grain offering (Hiphil perfect, BDB 748, KB 828)

 

SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANCIENT NEAR EAST

SPECIAL TOPIC: MOLECH

57:6e

NASB"shall I relent concerning these things"
NKJV"Should I receive comfort in these"
NRSV"Shall I be appeased for these things"
TEV"Do you think I am pleased with all this"

The Israelites' fertility worship, even if done in YHWH's name, was unacceptable!

57:7 This refers to the Ba'al and Asherah altars which were placed on the tops of hills (cf. Deut. 12:2; II Kgs. 17:10; Jer. 3:6; 17:2; Hos. 4:13). The phrase "made their bed" refers to the ritual sexual activities offerred for the fertility of the land, herds, and human population (cf. v. 8b-d).

57:8 The first two lines are ambiguous. This could refer to an idolatrous image set up

1. in their homes

2. on their village walls

3. in the temple itself (cf. Ezekiel 8-10)

One wonders if this is somehow related to political/military alliances with pagan nations who demanded the worship of foreign gods (cf. vv. 8d-e, 9).

NASB"you have looked on their manhood"
NKJV"where you saw their hand"
TEV"there you satisfy your lust"
NJB"with your eyes on the sacred symbol"
JPSOA"you have chosen lust"
NRSV, NIV,
Peshitta"where you saw their nakedness"

NET Bible "gaze longingly on their genitals"

The problem is יד (BDB 388, KB 386) which is literally "hand." In Ugaritic ידד means "love"; in Arabic ידו means "penis" (cf. NIDOTTE, vol 2, p. 56). It could refer to "strength" here in a fertility worship sense. There are several euphemisms used by Hebrew authors to refer to the sex organs (another example is "feet," BDB 919, cf. Exod. 4:25; Deut. 28:57; Jdgs. 3:24; Ruth 3:8; I Sam. 24:3; Ezek. 16:25).

57:9-10 This seems to refer to the political rituals to assure their safety against foreign invasion.

57:9 "king" This could be understood as referring to the fertility god Molech, whose name has the same consonants as "king" in Hebrew. The UBS Text Project gives "king" a B rating (some doubt).

▣ "Sheol" See SPECIAL TOPIC: Where Are the Dead? at 44:23.

NASB (UPDATED) TEXT: 57:11-13
¹¹"Of whom were you worried and fearful
When you lied, and did not remember Me
Nor give Me a thought?
Was I not silent even for a long time
So you do not fear Me?
¹²I will declare your righteousness and your deeds,
But they will not profit you.
¹³When you cry out, let your collection of idols deliver you.
But the wind will carry all of them up,
And a breath will take them away.
But he who takes refuge in Me will inherit the land
And will possess My holy mountain."

57:11-13 This strophe starts with a series of questions from YHWH to His faithless covenant people. The tragedy was that they were "religious" (cf. vv. 12,13a) but had

1. not remembered (Qal perfect, BDB 269, KB 269, negated) Him

2. nor give Me a thought (lit. "lay it to heart of you," Qal perfect, BDB 962, KB 1321, negated)

The reasons they had neglected YHWH was His silence (v. 11d). This may refer to true prophets who were not sent or at least not heard.

The idols are "vanity" and "emptiness." The wind will carry them away and along with them, those who trust in them.

57:11

NASB, NJB"for a long time"
NKJV"from of old"
TEV"for so long"
JPSOA"so long"
REB"look away"
NAB"unseeing"

The JPSOA mentions an emendation that results in "and shut my eyes" (p. 898), which is followed by REB and NAB. The same Hebrew consonants םלעמו can be translated "and from eternity" or "and being hidden."

57:13d-e But those few faithful ones who trust in YHWH and take "refuge" (Qal participle, BDB 340, KB 337) in Him will be preserved and rewarded by the giving of

1. the Promised Land

2. YHWH's presence (i.e., the temple)

 

NASB (UPDATED) TEXT:57:14-21
¹⁴And it will be said,
"Build up, build up, prepare the way,
Remove every obstacle out of the way of My people."
¹⁵For thus says the high and exalted One<br> Who lives forever, whose name is Holy,
"I dwell on a high and holy place,
And also with the contrite and lowly of spirit
In order to revive the spirit of the lowly
And to revive the heart of the contrite.
¹⁶For I will not contend forever,
Nor will I always be angry;
For the spirit would grow faint before Me,
And the breath of those whom I have made.
¹⁷Because of the iniquity of his unjust gain I was angry and struck him;
I hid My face and was angry,
And he went on turning away, in the way of his heart.
¹⁸I have seen his ways, but I will heal him;
I will lead him and restore comfort to him and to his mourners,
¹⁹Creating the praise of the lips.
Peace, peace to him who is far and to him who is near,"
Says the Lord, "and I will heal him."
²⁰But the wicked are like the tossing sea,
For it cannot be quiet,
And its waters toss up refuse and mud.
²¹"There is no peace," says my God, "for the wicked."

57:14 There is a series of imperatives whereby YHWH commands that all necessary preparations be made for His faithful ones to return from exile (cf. 40:3-4; 62:10).

1. build up (twice) - Qal imperative, BDB 699, KB 757

2. prepare the way - Piel imperative, BDB 815, KB 937

3. remove every obstacle - Hiphil imperative, BDB 926, KB 1202

 

57:15 Notice the titles and characterizations of God.

1. the high One - Qal participle, BDB 926, KB 1202 (same verb used in v. 14 translated "remove," i.e., lift up)

2. the exalted One - Niphal participle, BDB 669, KB 724 (same verb used in vv. 7,13, but in different senses)

3. who lives forever - Qal participle, BDB 1014, KB 1496, (lit. "who inhabits eternity"; the NET Bible [p. 1275] thinks in this context it should be understood as "the One who rules forever")

4. whose name is Holy

5. dwells on a high and holy place - Qal imperfect, BDB 1014, KB 1496 (in contrast to the fertility gods)

6. with a contrite (BDB 194 I) and lowly (BDB 1050) spirit (BDB 924)

7. to revive the heart of the contrite - Hiphil infinitive construct, BDB 310, KB 309, used twice

a. of YHWH, #6

b. of His faithful

 

57:16a-b This continues a description of YHWH by YHWH.

1. "I will not contend forever" - Qal imperfect, BDB 936, KB 1224, cf. Gen. 6:3

2. "neither will I always be angry" - Qal imperfect, BDB 893, KB 1124, cf. Ps. 79:5; 85:5; 103:9; Micah 7:18-19

This should not be interpreted as a period of time set by God after which His grace ceases, but the reality that when humans ignore and violate His word and will, there is a terrible consequence of hardening. The human heart becomes unable to hear and respond!

It is interesting that the OT contrasts the human emotions of love and anger when describing God.

1. love is long lasting and sure - Deut. 5:10; 7:9; Ps. 30:5; Isa. 54:7-8; Jer. 31:3

2. anger is short lived - Deut. 5:9; Ps. 30:5; Isa. 26:20; 54:7-8; 57:16-19

 

57:16c-d YHWH reveals the reasons why He does not remain angry (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM) at 41:2). This is very similar to Ps. 103:8-14.

1. for the spirit (see Special Topic at 40:7) would grow faint before Me

2. the breath would grow faint

Notice the parallelism of "spirit" (BDB 924) and "breath" (BDB 675) as in 42:5. The frail physical and now psychological condition of fallen mankind cannot endure the silence (vv. 11,17) and anger (vv. 16,17) of their Creator and Redeemer!

57:17 YHWH's judgment is analogous to a parent's punishment (cf. Hosea 11). He does it so His children will learn and turn from it, but sadly some will not, cannot (v. 17c; 1:3,4).

57:18-21 There is an obvious contrast between the way YHWH will treat the contrite and the rebellious.

1. contrite - vv. 15-16,18-19

2. rebellious - v. 17,20-21

 

57:18-19 Notice what YHWH will do for the contrite and lowly of spirit (v. 15), those both near and far (v. 19).

1. revive, v. 15 - Hiphil infinitive construct (BDB 310, KB 309)

2. I will not contend, v. 16 - Qal imperfect (BDB 936, KB 1224)

3. I will not always be angry, v. 16 - Qal imperfect (BDB 893, KB 1124)

4. I will heal, v. 18 - Qal imperfect (BDB 950, KB 1272)

5. I will lead, v. 18 - Hiphil imperfect (BDB 634, KB 685)

6. I will restore comfort, v. 18 - Piel imperfect (BDB 1022, KB 1532)

7. I will create their praise of peace, v. 19 Qal participle (BDB 135, KB 153)

8. I will heal them, v. 19 Qal perfect (BDB 950, KB 1272)

 

57:20-21 The rebellious, faithless covenant people are described as

1. the tossing sea

2. sea that cannot be quiet

3. sea that tosses up refuse

4. sea that tosses up mud

5. no peace

 

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