Isaiah 50
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
God Helps His Servant | The Servant, Israel's Hope | Covenant, Faithfulness, and Judgment | Israel's Punishment | |
50:1-3 (1-3) | 50:1-3 (1-3) | 50:1-3 (1-3) | 50:1 (1) | 50:1-3 (1-3) |
50:2-3 (2-3) | ||||
The Obedience of the Lord's Servant | Third Song of the Servant | |||
50:4-11 (4-11) | 50:4-6 (4-6) | 50:4-6 (4-6) | 50:4-6 (4-6) | 50:4-11 (4-11) |
50:7-9 (7-9) | 50:7-9 (7-9) | 50:7-9 (7-9) | ||
50:10-11 (10-11) | 50:10-11 (10-11) | 50:10-11 (10-11) |
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 the third Servant Song (50:4-9).
B. In 49:25d the court imagery is used with the Servant as the defense advocate. Here the court imagery is used of YHWH as divorcing His covenant people for their faithlessness.
C. In contrast to the faithlessness of the covenant people, the faithfulness of the Servant, the ideal Israelite, is stressed. He will accomplish what Israel could not!
D. Notice that most English translations see three paragraphs in vv. 4-11, which would denote three main truths.
1. vv. 4-6
2. vv. 7-9
3. vv. 10-11
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 50:1-3
1Thus says the Lord,
"Where is the certificate of divorce
By which I have sent your mother away?
Or to whom of My creditors did I sell you?
Behold, you were sold for your iniquities,
And for your transgressions your mother was sent away.
2Why was there no man when I came?
When I called, why was there none to answer?
Is My hand so short that it cannot ransom?
Or have I no power to deliver?
Behold, I dry up the sea with My rebuke,
I make the rivers a wilderness;
Their fish stink for lack of water
And die of thirst.
3I clothe the heavens with blackness
And make sackcloth their covering."
50:1 There are two ancient legal situations used to highlight Israel's legal standing.
1. divorce of a faithless wife (cf. 54:6-7; Jer. 3:1,8; Hos. 2:4)
2. the selling of someone into slavery for a debt (cf. Deut. 32:30; II Kgs. 4:1; Neh. 5:5)
For Israel's "iniquities" and "transgressions" she was judged and exiled. It was not the weakness of YHWH, but the rebellion of His people (cf. 59:2).
50:2 This verse starts with a series of four rhetorical questions, as v. 1 had two. The first two deal with YHWH, surprised at the lack of intercession and faith response.
He asks if Israel had lost confidence in His ability to save!
▣ "Is My hand so short" This is a Qal perfect and a Qal infinitive absolute of the same root (BDB 894, KB 1126), which intensifies a concept, here a question.
▣ "ransom" See Special Topic at 41:14. It is parallel to "deliver."
NASB (UPDATED) TEXT: 50:4-11
4The Lord God has given Me the tongue of disciples,
That I may know how to sustain the weary one with a word.
He awakens Me morning by morning,
He awakens My ear to listen as a disciple.
5The Lord God has opened My ear;
And I was not disobedient
Nor did I turn back.
6I gave My back to those who strike Me,
And My cheeks to those who pluck out the beard;
I did not cover My face from humiliation and spitting.
7For the Lord God helps Me,
Therefore, I am not disgraced;
Therefore, I have set My face like flint,
And I know that I will not be ashamed.
8He who vindicates Me is near;
Who will contend with Me?
Let us stand up to each other;
Who has a case against Me?
Let him draw near to Me.
9Behold, the Lord God helps Me;
Who is he who condemns Me?
Behold, they will all wear out like a garment;
The moth will eat them.
10Who is among you that fears the Lord,
That obeys the voice of His servant,
That walks in darkness and has no light?
Let him trust in the name of the Lord and rely on his God.
11Behold, all you who kindle a fire,
Who encircle yourselves with firebrands,
Walk in the light of your fire
And among the brands you have set ablaze.
This you will have from My hand:
You will lie down in torment.
50:4-6 These verses describe aspects of the Servant's ministry (in His own words).
1. gifted to listen
2. gifted to encourage, v. 4a
3. He listens to
a. hurting, weary ones (cf. Jer. 31:25), v. 4b
b. YHWH, vv. 4c,d,5a
4. He was not disobedient, v. 5b
5. He did not turn back, v. 5c
6. He yielded Himself to abuse by leaders (cf. Matt. 26:67; 27:30; Mark 15:19)
a. whipped His back
b. plucked out His beard
c. spit in His face
The Servant's verbal skills will lead to a rejection of His message and person by those who refuse to listen (cf. v. 11).
50:4a "disciple" This is a rare word (BDB 541), found only here (twice) and 8:16 in this sense. Usually it is translated "taught" (54:13).
50:4b
NASB, NRSV"sustain the weary one"
NKJV"speak a word in season to him who is weary"
TEV"strengthen the weary"
NJB"to give a word of comfort to the weary"
JPSOA"speak timely words to the weary"
REB"to console the weary"
Obviously the MT is ambiguous because the word "sustain" (BDB 736, KB 804) appears only here.
50:4c,d There is a repeated Hiphil imperfect (BDB 734, KB 802), "awakens." In the Hiphil it is used to rouse or stir up activity.
1. 13:17 - the Medes (Jer. 51:11)
2. 41:2,25 - Cyrus II
3. 45:13 - Cyrus II
4. here - the Servant
5. Dan. 11:2 - inter-biblical ruler
YHWH is in control of world history and world redemption!
50:6 The specific treatment of the obedient Servant is a foreshadowing of the treatment of Jesus. This introduces the fourth Servant Song in 52:13-53:12, esp. vv. 3,4-5,7-9. The Servant will pay a high price for His loyalty, trust, and obedience in YHWH (cf. Psalm 2, 22). There is a purpose in suffering for Him (cf. Mark 10:45; II Cor. 5:21; the book of Hebrews).
50:7-9 The first verse of this strophe is repeated in v. 9a, "the Lord (Adon) God (YHWH) helps me."
Because of this the Servant will
1. not be disgraced
2. set His face like flint (cf. Luke 9:51)
3. be ashamed
Why, because YHWH acts on His behalf, introduced by another series of questions (vv. 8-9). The grammatical structure (i.e., "Who. . .?") runs through v. 10.
50:8
NASB, NRSV"vindicate"
NKJV, LXX"justifies"
TEV"prove me innocent"
NJB"saving justice"
JPSOA"My vindicator"
REB"will clear my name"
As vv. 6-7 describe an unjust trial, so v. 8 describes a just verdict. The verb (BDB 842, KB 1003) is a Hiphil participle which means "declare righteous" (cf. Exod. 23:7; Deut. 25:1; I Kgs. 8:32; Pro. 17:15). It is used in a negative context in Isa. 5:23. It describes
1. God in this context
2. the Servant in 53:11
▣ "Let him draw near to Me" This is a Qal imperfect used in a jussive sense. The verb (BDB 620, KB 670) is used of approaching a judge at trial. Notice here the Servant is the Judge.
50:10-11 AB takes these two verses as a response to the Servant (p. 116), apparently by YHWH (Leupold, p. 196). There is a contrast between two kinds of "light."
1. the darkness of those who have faith in God and His Messiah but do not fully understand (v. 10)
a. let him trust in the name of the Lord - Qal imperfect (BDB 105, KB 120) used in a jussive sense
b. let him rely on his God - Qal imperfect (BDB 1043, KB 1612) used in a jussive sense
2. those who make their own light (i.e., fire, see Special Topic at 47:14) and walk in it (Qal imperative) which will eventually consume them (i.e., lie down in torment, v. 11)
Copyright © 2012 Bible Lessons International
Isaiah 51
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).
▣ "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
Isaiah 52:1-12
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Chosen For Prostrate Zion | God Redeems Jerusalem | God's Kingship (51:17-52:12) | God Will Rescue Jerusalem | The Liberation of Jerusalem |
52:1-2 (1-2) | 52:1-2 (1-2) | 52:1-2 (1-2) | 52:1-2 (1-2) | 52:1-2 (1-2) |
52:3-6 | 52:3 (3) | 52:3-6 | 52:3-6 | 52:3-6 (3-6) |
52:4-6 (4-6) | ||||
52:7-10 (7-10) | 52:7-10 (7-10) | 52 :7-10 (7-10) | 52:7-8 (7-8) | 52:7-12 (7-12) |
52:9-12 (9-12) | ||||
52:11-12 (11-12) | 52:11-12 (11-12) | 52:11-12 (11-12) | ||
The Exalted Servant | The Sin-bearing Servant Song (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) |
52:13-15 (13-15) | 52:13-15 (13-15) | 52:13-15 (13-15) | 52:13-15 (13-15) | 52:13-15 (13-15) |
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. The context of chapter 51 runs through 52:12.
B. Notice the different people to whom the imperatives are addressed (52:1-52:12).
1. O My people. . .O My nations (51:4-8)
a. pay attention - Hiphil (BDB 904, KB 1151)
b. give ear - Hiphil (BDB 24, KB 27)
c. lift your eyes - Qal (BDB 669, KB 724)
d. look - Hiphil (BDB 613, KB 661)
e. listen - Qal (BDB 1033, KB 1570)
2. O arm of the Lord (51:9-11)
a. awake - Qal (BDB 734, KB 802)
b. awake - same as "a"
c. put on - Qal (BDB 527, KB 519)
d. awake - same as "a"
3. O Jerusalem (51:17-23)
a. rouse - Hithpolel or Hithpael (BDB 734, KB 802)
b. rouse - same as "a"
c. arise - Qal (BDB 872, KB 1086)
4. O Zion, O Jerusalem (52:1)
a. awake - Qal (BDB 734, KB 802)
b. awake - same as "a"
c. clothe - Qal (BDB 527, KB 519)
d. clothe - same as "c"
5. O captive (52:2)
a. shake - Hithpael (BDB 654, KB 707)
b. rise - Qal (BDB 877, KB 1086)
c. loose - Hithpael (BDB 605, KB 647 [MT has masculine but qere is feminine])
6. unspecified (52:9-10, fits #1,3,4, or 5)
a. break forth - Qal (BDB 822, KB 953)
b. shout joyfully - Piel (BDB 943, KB 1247)
7. unspecified (52:11-12, fits #1,3,4, or 5)
a. depart - Qal (BDB 693, KB 747)
b. depart - same as "a"
c. go out - Qal (BDB 422, KB 425)
d. touch nothing - Qal imperfect used in a jussive sense (BDB 619, KB 668)
e. go out - same as "c"
f. purify yourselves - Niphal (BDB 140, KB 162)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 52:1-2
1Awake, awake,
Clothe yourself in your strength, O Zion;
Clothe yourself in your beautiful garments,
O Jerusalem, the holy city;
For the uncircumcised and the unclean
Will no longer come into you.
2Shake yourself from the dust, rise up,
O captive Jerusalem;
Loose yourself from the chains around your neck,
O captive daughter of Zion.
52:1-2 "Awake. . .clothe. . .shake. . .loose" This is a series of imperatives (see Contextual Insights, B), like 51:9,17. Many compare this with the opposite condition of the city of Babylon in 47:1ff.
52:1e "For the uncircumcised and the unclean
Will no longer come into you" This cannot refer to the exclusion of the Gentiles from redemption, but that no heathen nation would again invade the Promised Land. This may be the source of John's imagery in Rev. 21:27.
52:2
NASB, NRSV,
NJB, NET"captive"
NKJV"sit down"
LXX, Vulgate,
TEV, JPSOA"sit [on your throne]"
The MT has "sit" (BDB 442, KB 444, Qal imperative, יבש, but later in the verse היבש (BDB 985), is translated "captive"). The UBS Text Project gives "sit" a B rating (some doubt). Israel is to rise up and sit on her throne.
▣ "loose" This is a place where the MT has a masculine plural form of the Hithpael imperative, but the Masoretic scholars suggested (qere) a feminine singular form.
NASB (UPDATED) TEXT: 52:3-6
3For thus says the Lord, "You were sold for nothing and you will be redeemed without money." 4For thus says the Lord God, "My people went down at the first into Egypt to reside there; then the Assyrian oppressed them without cause. 5Now therefore, what do I have here," declares the Lord, "seeing that My people have been taken away without cause?" Again the Lord declares, "Those who rule over them howl, and My name is continually blasphemed all day long. 6Therefore My people shall know My name; therefore in that day I am the one who is speaking, 'Here I am.'"
52:3 "redeemed without money" This verse must be seen in light of 45:13. Cyrus will let the Jews return freely. Cyrus reversed the relocation policy of both the Assyrians and Babylonians. He allowed all conquered peoples to return home and rebuild their national temples. This was his way of restoring order to his empire and also he was superstitious and wanted all the returning people groups to pray to their gods for him and his successors.
52:4-5 Verse 5 is referring to Babylonian exile though Babylon is not mentioned by name. These verses are looking at past oppression (i.e., Egypt and Assyria). Theologically Israel and Judah were exiled because of their sin against YHWH (cf. 43:22-24; 50:1).
52:4 "Egypt. . .Assyria" These were two of the Jews' previous enemies before that of Babylon (cf. 10:5ff).
52:5 There are several ways to view the Hebrew text.
1. the rulers ("those who rule," BDB 605, KB 647, Qal participle)
a. leaders of Jerusalem who "wail" (BDB 410, KB 413, Hiphil imperfect) over the fall of Jerusalem
b. leaders of Babylon "mock" as Jerusalem falls
▣ "My name is continually blasphemed" This verb (BDB 610, KB 658) is a rare Hithpolel form. God's name was linked to Israel's condition. God will act, not because of Israel's goodness but because of His name (cf. 48:11; Ezek. 20:9,14,22,44; 36:19-20,22-23; Dan. 9:17-19; Rom. 2:24).
52:6 By YHWH's deliverance His people will know that He has reestablished the covenant. His name will have meaning again!
SPECIAL TOPIC: "THE NAME" of YHWH
▣ "in that day" See Special Topic from my commentary on the Eighth Century Prophets below.
NASB, NJB,
REB"Here I am"
NKJV"Behold, it is I"
NRSV"Here am I"
JPSOA"Am now at hand"
LXX"I am here"
Peshitta"It is I"
This phrase is usually a faith response from a human being who has been addressed by God (i.e., Gen. 22:1,11; Exod. 3:4; Isa. 6:8). It would denote availability to do God's will.
It is only in Isaiah that it is used of God and denotes His presence, power, and ability to do what He promised (cf. 58:9; 65:1).
NASB (UPDATED) TEXT: 52:7-10
7How lovely on the mountains
Are the feet of him who brings good news,
Who announces peace
And brings good news of happiness,
Who announces salvation,
And says to Zion, "Your God reigns!"
8Listen! Your watchmen lift up their voices,
They shout joyfully together;
For they will see with their own eyes
When the Lord restores Zion.
9Break forth, shout joyfully together,
You waste places of Jerusalem;
For the Lord has comforted His people,
He has redeemed Jerusalem.
10The Lord has bared His holy arm
In the sight of all the nations,
That all the ends of the earth may see
The salvation of our God.
52:7-9 These verses are using the metaphor of (1) a governmental messenger bringing good news (cf. v. 7) and (2) the watchman (cf. v. 8) at the gate announcing it to the whole city. The city is Zion; the good news is that YHWH reigns again as King over His restored people.
52:7 The Hebrew verb "bring good news" (BDB 142, KB 163, Piel participle, twice) is alluded to in Rom. 10:15 for the "good news" of the gospel of Jesus Christ (cf. Isa. 52:13-53:12).
▣ Notice the parallelism between the announced good news.
1. peace (BDB 1022)
2. happiness/good (BDB 373 I)
3. salvation (BDB 447)
▣ "Your God reigns" This (BDB 573, KB 590, Qal perfect) is the fulfillment of 24:23. It may reflect a well known Israeli liturgy (cf. Ps. 93:1; 96:10; 97:1; 99:1).
52:8
NASB, TEV,
NJB"they will see with their own eyes"
NKJV"they shall see eye to eye"
NRSV"in plain sight they see"
JPSOA"every eye shall behold"
NET Bible"they will see with their very own eyes"
The MT has "eye to eye." Leupold, in his commentary on Isaiah, makes a good point.
"The phrase 'eye to eye' has an utterly different meaning in English than in Hebrew. In English it means something like agreeing completely in one's approach and outlook with another. In Hebrew the meaning is 'close at hand,' something like being so near that you can see the whites of the eye of the person approaching" (p. 219).
52:10 Israel was established by YHWH to be a kingdom of priests to the world (cf. Gen. 12:3; Exod. 19:4-6). However, her covenant unfaithfulness required God's judgment, therefore, the world never saw God's true character. By God delivering Israel from captivity, first Egypt, then Assyria, and now Babylon, all the peoples of the earth will see God's power, love, and blessing.
▣ "has bared His holy arm" The verb (BDB 362, KB 359, Qal perfect) is an anthropomorphic metaphor (see Special Topic at 41:2) for YHWH getting ready for action/deliverance (cf. Ezek. 4:7).
Often the phrase "with an outstretched arm" denotes the same divine actions (cf. Exod. 6:6; Deut. 4:34; 5:15; 26:8).
▣ "In the sight of all the nations" This is parallel to the next phrase, "all the ends of the earth may see." This is also parallel to "all flesh will see it" (40:5; also note Joel 2:28 for another universal image).
NASB (UPDATED) TEXT: 52:11-12
11Depart, depart, go out from there,
Touch nothing unclean;
Go out of the midst of her, purify yourselves,
You who carry the vessels of the Lord.
12But you will not go out in haste,
Nor will you go as fugitives;
For the Lord will go before you,
And the God of Israel will be your rear guard.
52:11-12 These verses are using God's directions to the priests (cf. v. 11d) as a way to assure all covenant people that God is with them and for them (cf. v. 12). It is a veiled warning to leave the idolatry of Mesopotamia behind!
The returnees will take the vessels from YHWH's temple with them (cf. Ezra 1:5-11; 5:14; 6:8; also note II Chronicles 4 where they are described). They left Babylon as they had Egypt (cf. Exod. 11:2; 12:35-36) by taking the spoils of the land with then (i.e., a symbol of the defeat of the nation and its gods).
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. Why was Isaiah using Abraham's call as an encouragement to the Jews in captivity?
2. How does creation and the Exodus bring encouragement to exiled Israel and Judah?
3. To whom does 51:16 refer?
4. How did God use Israel to reach the Gentiles?
Isaiah 53 (52:13-53:12)
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
Isaiah 54
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Fertility of Zion | A Perpetual Covenant of Peace | Song of Assurance To Israel | The Lord's Love For Israel | Jerusalem Restored To Yahweh's Favour |
54:1-3 (1-3) | 54:1-3 (1-3) | 54:1-3 (1-3) | 54:1-3 (1-3) | 54:1-10 (1-10) |
54:4-8 (4-8) | 54:4-8 (4-8) | 54:4-8 (4-8) | 54:4-5 (4-5) | |
54:6-10 (6-10) | ||||
54:9-10 (9-10) | 54:9-10 (9-10) | 54:9-10 (9-10) | The Future Jerusalem | The New Jerusalem |
54:11-17 (11-17) | 54:11-15 (11-15) | 54:11-17 (11-17) | 54:11-12 (11-12) | 54:11-17 (11-17) |
54:13-15 (13-15) | ||||
54:16-17 (16-17) | 54:16-17 (16-17) |
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 are several allusions to the Patriarchal period (Genesis 12-50) in this chapter.
1. childless mothers
2. living in tents
3. use of "seeds" for descendants
B. There is also an allusion to the flood of Noah (Genesis 6-9) in v. 9.
C. YHWH is renewing the covenant promises of deliverance.
1. from Egypt
2. from Mesopotamia
3. from end-time enemies
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 54:1-3
1"Shout for joy, O barren one, you who have borne no child;
Break forth into joyful shouting and cry aloud, you who have not travailed;
For the sons of the desolate one will be more numerous
Than the sons of the married woman," says the Lord.
2"Enlarge the place of your tent;
Stretch out the curtains of your dwellings, spare not;
Lengthen your cords
And strengthen your pegs.
3For you will spread abroad to the right and to the left.
And your descendants will possess nations
And will resettle the desolate cities."
54:1-3 This first strophe has several imperatives that relate to rebuilding restored Judah/Jerusalem (cf. 49:20).
1. shout for joy - Qal imperative, BDB 943, KB 1247
2. break forth into joyful shouting - Qal imperative, BDB 822, KB 953
3. cry aloud - Qal imperative, BDB 843, KB 1007
4. enlarge the place of your tent - Hiphil imperative, BDB 931, KB 1210
5. stretch out the curtains - Hiphil imperative, BDB 639, KB 692, used in a jussive sense
6. spare not - Qal imperfect, BDB 362, KB 359, used in a jussive sense
7. lengthen your cords - Hiphil imperative, BDB 72, KB 88
8. strengthen your pegs - Piel imperative, BDB 304, KB 302
Paul uses this quote in his typology about Abraham's sons and the two covenants in Gal. 4:21-31.
It always amazes me how modern believers take a verse like this totally out of context and use it for a sermon on building a new church building! If you allow a total disregard for the original setting and the inspired author's intent, you can back up any action. It seems that modern evangelical Christians psychologically need a Scripture text to support all their events and projects! See Sermon on Biblical Interpretation online at www.freebiblecommentary.org
54:3 "your descendants will possess nations" At first glance this phrase looks like another one of Isaiah's universal texts, but note the parallelism of the next line. This is referring to taking over the tribal areas of Judah and Benjamin. It is referring to Cyrus II's edict about the seed of Abraham returning to Palestine after the Assyrian and Babylonian exiles (cf. 14:1-2).
NASB (UPDATED) TEXT: 54:4-8
4"Fear not, for you will not be put to shame;
And do not feel humiliated, for you will not be disgraced;
But you will forget the shame of your youth,
And the reproach of your widowhood you will remember no more.
5For your husband is your Maker,
Whose name is the Lord of hosts;
And your Redeemer is the Holy One of Israel,
Who is called the God of all the earth.
6For the Lord has called you,
Like a wife forsaken and grieved in spirit,
Even like a wife of one's youth when she is rejected,"
Says your God.
7"For a brief moment I forsook you,
But with great compassion I will gather you.
8In an outburst of anger
I hid My face from you for a moment,
But with everlasting lovingkindness I will have compassion on you,"
Says the Lord your Redeemer.
54:4 "Fear not" This is a Qal imperfect (BDB 431, KB 432) used in a jussive sense. This is a recurrent theme in Isaiah (cf. 7:4; 8:12; 35:4; 41:10,13,14; 43:5; 44:2; 51:7; 54:4,14; 57:11). Abraham's seed are to remember that they are the recipients of
1. the presence of YHWH
2. the promises of YHWH
3. the purpose of YHWH
▣ "For you will not be put to shame;
Neither feel humiliated, for you will not be disgraced"
Notice the three promises to Abraham's returning seed.
1. shame - negated Qal imperfect, BDB 101, KB 116 (opposite of 1:29; 20:5)
2. feel humiliated - negated Niphal imperfect, BDB 482, KB 480, cf. 45:17; 50:7
3. disgraced - negated Qal imperfect, BDB 344, KB 340
▣ "you will forget. . .you will remember no more" Notice the parallelism. These returnees are encouraged by the use of two family terms.
1. your youth
2. your widowhood
Israel was sinful in her early days (and it continued), therefore, she was exiled by YHWH (i.e., widowhood), but now both will be forgotten and hopefully a new day of faith and faithfulness begins!
54:5 Again, like v. 4, family metaphors are used. Notice the different titles for Israel's husband (cf. vv. 6-8; Hosea 1-3).
1. your Maker, - YHWH as both husband and creator, cf. 43:1,7; 44:2,21,24; Deut. 32:18
2. the Lord of hosts - see Special Topic at below
3. your Redeemer - recurrent title in Isaiah (cf. 41:14; 43:14; 44:6,24; 47:4; 48:17; 49:7,26; 54:5,8; 59:20; 63:16)
4. the Holy One of Israel - recurrent title in Isaiah (cf. 1:4; 5:19,24; 10:20; 12:6; 17:7; 29:19,23; 30:11,12,15; 31:1; 37:23; 41:14,16,20; 43:3,14,15; 45:11; 48:17; 49:7; 54:5; 55:5; 60:9,14 (in both sections of Isaiah, 1-39 and 40-66)
5. the God of all the earth - this universalism is characteristic of Isaiah, i.e., 6:3; 11:9; 45:6; 52:10
These titles are a Hebraic way of highlighting the characteristics of Israel's God! For other wonderful texts on God's character see Exod. 34:6; Num. 14:18; Neh. 9:17; Ps. 86:15; 103:8; 145:8-9. See Special Topic at 49:7.
54:6 Israel is described as a faithless wife who has been divorced (cf. 49:14-21; 50:1,2; 62:4).
54:7 YHWH divorced His faithless wife but now seeks her out again (cf. Hosea 1-3). This is shocking in light of Moses' writings about not remarrying the same woman.
▣ "For a brief moment I forsook you" See Isa. 26:20. God does get angry but it passes (cf. Ps. 103:9-14).
▣ "I will gather you" This (Piel imperfect, BDB 867, KB 1062) is a way of referring to a reversal of the exile, a new exodus from Mesopotamia (cf. 11:12; 43:5; 49:18; 56:8; 60:4).
54:8 In the OT the characteristics of YHWH as loving and compassionate are contrasted with Him as a God of justice and righteousness. Israel is the object of both YHWH's love and wrath (lit. "overflowing anger," BDB 1009, KB 1637, found only here). Theologically this is where the work of the Messiah (52:13-53:12) is needed. Love and justice meet at Calvary!
▣ "But with everlasting lovingkindness I will have compassion on you" Wow! These are powerful words of God's love and promises.
1. "everlasting" - see Special Topic at 45:17
2. "lovingkindness" - see Special Topic at 40:6
3. "compassion" - Piel perfect, BDB 933, KB 1216; this is used of YHWH in 14:1; 30:18; 49:10,13,15; 54:7,8,10; 55:7; 60:10; Micah 7:19 (negatively in 9:17; 27:11)
▣ "the Lord" This is literally "YHWH"; see Special Topic at 40:3.
▣ "Redeemer" See Special Topic at 41:14.
NASB (UPDATED) TEXT: 54:9-10
9"For this is like the days of Noah to Me,
When I swore that the waters of Noah
Would not flood the earth again;
So I have sworn that I will not be angry with you
Nor will I rebuke you.
10For the mountains may be removed and the hills may shake,
But My lovingkindness will not be removed from you,
And My covenant of peace will not be shaken,"
Says the Lord who has compassion on you.
54:9-10 These two verses must be describing the "new covenant" of Jer. 31:31-34 (cf. Ezek. 36:22-38) because the Israelites who returned continued to sin (cf. Malachi).
54:9 This verse is a direct allusion to the Flood of Genesis 6-9 (esp. 8:21; 9:11).
The Hebrew "waters of Noah" can easily be "like the days of Noah" (NASB) with DSS and other ancient versions, but not the LXX which has "from the waters at the time of Noah."
54:10 "My covenant of peace" This is probably another way of referring to "the everlasting covenant" (cf. 55:3; 59:21; 61:8; Gen. 17:7; Ps. 105:10; Jer. 32:40; 50:5). This time period is described often in Ezekiel (cf. 16:60; 20:37; 34:25; 37:26; for more study see my commentary on Ezekiel online at www.freebiblecommentary.org ). The problem is that YHWH broke His covenant with Abraham's seed by the destruction and exile of Jerusalem and the abandonment of the Temple (Ezekiel 8-10). Part of our problem is with the English word "forever" or "everlasting" (see Special Topic at 45:17). The other part of our problem in interpreting texts like this is the two covenants! Something really significant happened in Christ. He is the fulfillment of all OT promises. The NT is about Him and those who believe in Him, not about national Israel. This is difficult for us to accept because of our love and trust of the Bible and the powerful nature of these texts. However, neither Jesus nor any NT writer ever reaffirms a promise to national Israel (see Special Topic at 40:9).
NASB (UPDATED) TEXT: 54:11-17
11"O afflicted one, storm-tossed, and not comforted,
Behold, I will set your stones in antimony,
And your foundations I will lay in sapphires.
12Moreover, I will make your battlements of rubies,
And your gates of crystal,
And your entire wall of precious stones.
13All your sons will be taught of the Lord;
And the well-being of your sons will be great.
14In righteousness you will be established;
You will be far from oppression, for you will not fear;
And from terror, for it will not come near you.
15If anyone fiercely assails you it will not be from Me.
Whoever assails you will fall because of you.
16Behold, I Myself have created the smith who blows the fire of coals
And brings out a weapon for its work;
And I have created the destroyer to ruin.
17No weapon that is formed against you will prosper;
And every tongue that accuses you in judgment you will condemn.
This is the heritage of the servants of the Lord,
And their vindication is from Me," declares the Lord.
54:11-13 Notice the number of jewels used as a way to show God's favor (cf. Ezek. 28:13).
1. antimony (BDB 806, KB 918) - either a black stone, cf. I Chr. 29:2, or black mortar, cf Isa. 54:11
2. sapphires (BDB 705, KB 764) - possibly lapis-lazuli
3. rubies (BDB 461, KB 460)
4. crystal (BDB 869, KB 82) - possibly beryl
5. precious stones, but not specified as to which ones
Only one of these jewels (#2) was used in the breastplate of the High Priest (cf. Exod. 28:17-19; 39:10-11).
The imagery of jeweled walls is taken over by John in Rev. 21:18-21.
54:11 "O afflicted one" This is poetically parallel to "O barren one" of v. 1. They both refer to the returnees.
54:13 "All your sons will be taught of the Lord" This sounds very much like Jer. 31:34 (i.e., "the new covenant"). Jesus quotes this verse in John 6:45 related to the Father drawing believers/disciples to Himself through Jesus.
The NEB revocalizes the MT and changes "and all your sons" to "your masons," but the UBS Text Project gives "and all your sons" an A Rating (very high probability).
54:14 This verse mentions four things that the returnees will experience of God's care and protection.
1. you will be established in righteousness - Hithpolel imperfect (BDB 465, KB 464)
2. oppression will be far from you - Qal imperative (BDB 934, KB 1221)
3. you will not fear - Qal imperfect (BDB 431, KB 432)
4. terror will not come near you - Qal imperfect (BDB 897, KB 1132)
54:15-17 This is surely a passage on YHWH's sovereignty. One wonders how this truth relates to eschatological persecution of believers.
54:15 This verse is similar in meaning to Gen. 12:3b. The returnees may experience problems but they are not from God and will be punished (cf. 41:11-16). There is a Qal infinitive absolute, a Qal imperfect, and a Qal perfect of the same Hebrew root (BDB 158, KB 184). This grammatical construction emphasizes their possible problem but God's sure actions on their behalf.
54:16-17 This verse, like John 6:45, emphasizes the sovereignty of YHWH to accomplish His purpose through the seed of Abraham (i.e., Israel and the Messiah).
54:17 "the servants of the Lord" The NASB Study Bible has a good note on this phrase (p. 1033).
"After ch. 53 the singular 'servant' no longer occurs in Isaiah. The 'servants' (see 63:17; 65:8-9,13-15; 66:14) are true believers - both Jew and Gentile (see 56:6-8) - who are faithful to the Lord. They are in a sense the 'offspring' of the servant (53:10)."
▣ "their vindication is from Me" There is no verb in the MT. YHWH will deliver His people.
Copyright © 2012 Bible Lessons International
Isaiah 55
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.
Copyright © 2012 Bible Lessons International
Isaiah 56
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Rewards For Obedience To God | Salvation For the Gentiles | A Blessing On All Who Keep the Sabbath | God's People Will Include All Nations | Promises To Foreigners |
56:1-5 (1-5) | 56:1-2 (1-2) | 56:1 (1) | 56:1-2 | 56:1-7 (1-7) |
56:2 (2) | ||||
56:3a | ||||
56:3-5 (3-5) | 56:3-5 (3-5) | 56:3b-5 | ||
56:6-8 (6-8) | 56:6-8 (6-8) | 56:6-8 (6-8) | 56:6-7 | |
56:8 | 56:8-9 (8-9) | |||
Israel's Irresponsible Leaders | Against Corrupt Leaders | Israel's Leaders Are Condemned | ||
56:9-12 (9-12) | 56:9-12 (9-12) | 56:9-12 (9-12) | 56:9-12 | The Unworthiness of the Nations' Leaders |
56:10-57:2 |
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
There is a change from Isaiah's message to the returnees from Mesopotamian exile (chapters 40-55) to faithless, covenant people in Palestine (chapters 56-66).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 56:1-5
1Thus says the Lord,
"Preserve justice and do righteousness,
For My salvation is about to come
And My righteousness to be revealed.
2How blessed is the man who does this,
And the son of man who takes hold of it;
Who keeps from profaning the sabbath,
And keeps his hand from doing any evil."
3Let not the foreigner who has joined himself to the Lord say,
"The Lord will surely separate me from His people."
Nor let the eunuch say, "Behold, I am a dry tree."
4For thus says the Lord,
"To the eunuchs who keep My sabbaths,
And choose what pleases Me,
And hold fast My covenant,
5To them I will give in My house and within My walls a memorial,
And a name better than that of sons and daughters;
I will give them an everlasting name which will not be cut off."
56:1 This chapter starts out with two commands related to an appropriate life of faith (cf. 55:7).
1. preserve justice - Qal imperative (BDB 1036, KB 1581, cf. 1:17); for "justice," see Special Topic at 40:14
2. do righteousness - Qal imperative (BDB 793, KB 889); for "righteousness," see Special Topic at 48:1
▣ The reason for the life of faith is
1. My salvation is about to come - Qal infinitive construct (BDB 97, KB 112, cf. 46:13; 51:5; Ps. 85:9)
2. My righteousness to be revealed - Niphal infinitive construct (BDB 162, KB 191, see same first two references as #1)
Believers must live every day as if the Lord was coming today! This attitude and lifestyle keeps us close to God (cf. Ps. 85:9).
56:2 Notice the first two lines are parallel. Also the "blessed man" (cf. Ps. 1:1-3; 112:1; 119:1-2; 128:1) is the one who obeys/observes God's law.
▣ The second two lines describe two specific things that "the blessed man" will not do.
1. profane the sabbath (cf. Exod. 20:8-11)
2. do any evil (summary phrase)
The verb "keep" (BDB 1036, KB 1581) occurs four times in this chapter (vv. 2 [twice],4,6). Lifestyle faith and obedience are vital and crucial aspects of a personal relationship with YHWH.
56:3 This verse assures those who were normally excluded from Israel's God that they would be included.
1. the physically damaged person (cf. vv. 6-8, Deut. 23:1-8)
2. the non-Israelite worshiper (cf. vv. 4-5)
The word "says," which is repeated twice (foreigner, eunuch) is a Qal imperfect (BDB 55, KB 65) used in a jussive sense.
▣ "the eunuch" This refers to a person
1. with damaged testicles
2. a castrated person
The account of the Ethiopian eunuch in Acts 8 being fully accepted into the people of God by faith in Jesus Christ, the Suffering Servant, is a great example of this type of persons' inclusion!
▣ "surely separate" This is a Hiphil infinitive absolute and a Hiphil imperfect from the same root (BDB 95, KB 110) used for emphasis. However, the great emphasis is that this statement is not true!
56:5 Eunuchs could have no natural children so YHWH will give the faithful eunuchs a memorial in His house. He will give them "an everlasting name" (i.e., Hebrew idiom for descendants).
NASB, REB"memorial"
NRSV, LXX,
Peshitta"a place"
NJB, JPSOA"monument"
The Hebrew term is literally "hand" (BDB 388, #4) but used idiomatically for memorial (cf. I Sam. 15:12; II Sam. 18:18).
NASB (UPDATED) TEXT: 56:6-8
6"Also the foreigners who join themselves to the Lord,
To minister to Him, and to love the name of the Lord,
To be His servants, every one who keeps from profaning the sabbath
And holds fast My covenant;
7Even those I will bring to My holy mountain
And make them joyful in My house of prayer.
Their burnt offerings and their sacrifices will be acceptable on My altar;
For My house will be called a house of prayer for all the peoples."
8The Lord God, who gathers the dispersed of Israel, declares,
Yet others I will gather to them, to those already gathered."
56:6 Notice how the faithful foreigners are characterized.
1. join themselves to the Lord - Niphal participle (BDB 530, KB 522)
2. minister to Him - Piel infinitive construct (BDB 1058, KB 1661)
3. love the name of the Lord - Qal infinitive construct (BDB 12, KB 17)
4. be His servants - Qal infinitive construct (BDB 224, KB 243)
5. keep from profaning the sabbath - Qal participle (BDB 1036, KB 1581, cf. vv 2,4) and a Piel infinitive construct (BDB 320, KB 319)
6. holds fast My covenant - Hiphil participle (BDB 304, KB 302)
YHWH's true followers are known by their lifestyle faith (cf. Matthew 5-7, esp. 7:15-23,24-27).
56:7-8 As v. 6 described the faithful foreigners' actions, so vv. 7-8 describe what the faithful God will do for them.
1. I will bring to My holy mountain (i.e., temple)
2. I will make them joyful in My house of prayer
3. I will accept their sacrifices on My altar
4. I will gather them and others
56:7 "My house will be called a house of prayer for all the peoples" This was the stated purpose of Solomon's temple (cf. I Kgs. 8:41-43). Jesus quotes this verse in Matt. 21:13; Mark 11:17; Luke 19:46 as He cleansed the temple of the animal sellers and money changers. For a complete listing of this universal element in Isaiah see 45:22.
56:8
NASB"Yet others I will gather to them"
NKJV"Yet I will gather to him others besides"
NRSV, Peshitta"I will gather others to them"
TEV"has promised that he will bring still other people to join them"
NJB"there are others I shall gather"
There are two possibilities.
1. YHWH will gather even more of the exiled descendants of Abraham (JPSOA)
2. YHWH will gather other outcasts (i.e., foreigners, eunuchs)
Jesus' use of this text (cf. Mark 11:17 following the LXX) shows its wider intended scope.
NASB (UPDATED) TEXT: 56:9-12
9All you beasts of the field,
All you beasts in the forest,
Come to eat.
10His watchmen are blind,
All of them know nothing.
All of them are mute dogs unable to bark,
Dreamers lying down, who love to slumber;
11And the dogs are greedy, they are not satisfied.
And they are shepherds who have no understanding;
They have all turned to their own way,
Each one to his unjust gain, to the last one.
12"Come," they say, "let us get wine, and let us drink heavily of strong drink;
And tomorrow will be like today, only more so."
56:9 This is a parody of the invitation to the Divine supper (cf. v. 12; 55:1-2), but here in the context of judgment (vv. 10-12) it is a command ("come" - Qal infinitive construct). This will be a banquet of judgment!
There is an interpretive question related to vv. 9-12, as to when this occurs.
1. pre-exilic
2. exilic
3. post-exilic
The issue is to which period of Israel's history do these verses refer? Possibly it relates to some in each period. There were always faithless leaders and people.
56:10-12 These verses are in sharp contrast to the faithful outcasts of vv. 1-8. These describe Israel's spiritual condition (mostly her leaders).
1. the watchmen are blind
2. all of them know nothing
3. all of them are dumb dogs
4. dream/rave (from Arabic root or "pant" [KB 243], referring to "dogs" of v. 10c)
5. love to sleep
6. greedy
7. never satisfied
8. shepherds without understanding
9. all tuned to their own ways
10. each one turned to unjust gain
Wow! What a terrible description of the covenant people. Their leaders are corrupt and the proverb is true, like leader, like people! God's revelation, temple, and godly leaders had made no difference. Their fruit is obvious (i.e., self)!
56:10 "His watchmen are blind" The MT scholars noted a problem in the Hebrew text. It reads a Qal perfect (BDB 859, KB 1044), but they suggest a Qal participle. Either one does not change the sense of the text.
56:12 "Come" This imperative (Qal, BDB 87, KB 102) matches the one in v. 9c! The humans come to get drunk and ignore God (v. 12b), so now the animals are invited by God to devour His covenant people (cf. 18:6; Jer. 7:33; 12:9; 15:3; 34:20).
Copyright © 2012 Bible Lessons International
Related Topics: Book Review
Isaiah 57
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
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
Copyright © 2012 Bible Lessons International
Isaiah 58
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Observance of Fasts | Fasting That Pleases God | The Lord Does Not Desire Fasting, but Kindness and Justice | True Fasting | Fasting Pleasing To God |
58:1-12 (1-12) | 58:1-3a (1-3a) | 58:1-5 (1-5) | 58:1-2 | 58:1-12 (1-12) |
58:3a | ||||
58:3b-5 (3b-5) | 58:3b-5 | |||
58:6-9a (6-9a) | 58:6-9a (6-9a) | 58:6-7 | ||
58:8-9a | ||||
58:9b-12 (9b-12) | 58:9b-12 (9b-12) | 58:9b-12 | ||
Keeping the Sabbath | The Reward For Keeping the Sabbath | The Sabbath | ||
58:13-14 (13-14) | 58:13-14 (13-14) | 58:13-14 (13-14) | 58:13-14 | 58:13-14 (13-14) |
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.
BACKGROUND
A. This chapter is a condemnation of religious ritual without personal faith (cf. Isa 29:13; Jeremiah 7).
B. This is the spiritual problem that caused the Exile.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 58:1-12
1"Cry loudly, do not hold back;
Raise your voice like a trumpet,
And declare to My people their transgression
And to the house of Jacob their sins.
2Yet they seek Me day by day and delight to know My ways,
As a nation that has done righteousness
And has not forsaken the ordinance of their God.
They ask Me for just decisions,
They delight in the nearness of God.
3'Why have we fasted and You do not see?
Why have we humbled ourselves and You do not notice?'
Behold, on the day of your fast you find your desire,
And drive hard all your workers.
4Behold, you fast for contention and strife and to strike with a wicked fist.
You do not fast like you do today to make your voice heard on high.
5Is it a fast like this which I choose, a day for a man to humble himself?
Is it for bowing one's head like a reed
And for spreading out sackcloth and ashes as a bed?
Will you call this a fast, even an acceptable day to the Lord?
6Is this not the fast which I choose,
To loosen the bonds of wickedness,
To undo the bands of the yoke,
And to let the oppressed go free
And break every yoke?
7Is it not to divide your bread with the hungry
And bring the homeless poor into the house;
When you see the naked, to cover him;
And not to hide yourself from your own flesh?
8Then your light will break out like the dawn,
And your recovery will speedily spring forth;
And your righteousness will go before you;
The glory of the Lord will be your rear guard.
9Then you will call, and the Lord will answer;
You will cry, and He will say, 'Here I am.'
If you remove the yoke from your midst,
The pointing of the finger and speaking wickedness,
10And if you give yourself to the hungry
And satisfy the desire of the afflicted,
Then your light will rise in darkness
And your gloom will become like midday.
11And the Lord will continually guide you,
And satisfy your desire in scorched places,
And give strength to your bones;
And you will be like a watered garden,
And like a spring of water whose waters do not fail.
12Those from among you will rebuild the ancient ruins;
You will raise up the age-old foundations;
And you will be called the repairer of the breach,
The restorer of the streets in which to dwell.
58:1 This chapter, like many chapters in Isaiah (i.e., a typical literary marker for a new poem), starts with a series of imperatives. The questions of interpretation are:
1. who is the speaker?
2. who is the recipient?
Here is the list of what is commanded (note the parallelism):
1. cry loudly - Qal imperative, BDB 894, KB 1128
2. do not hold back - Qal imperfect, BDB 362, KB 359, used in a jussive sense
3. raise your voice - Hiphil imperative, BDB 926. KB 1202
4. declare - Hiphil imperative, BDB 616, KB 665
The speaker is YHWH by the mouth of His prophet and the recipients are:
1. pre-exilic Israel
2. exilic Israel
3. returning Israel
4. eschatological people of God
▣ "trumpet" This is BDB 1051. See Special Topic below.
SPECIAL TOPIC: HORNS USED BY ISRAEL
▣ "their transgression. . .their sins" Formal ritual had replaced personal righteousness. They were religious but far from YHWH (cf. II Tim. 3:5). Religion can be a barrier to true personal faith!
58:2 Notice how the false faith is characterized.
1. They seek Me day by day.
2. They delight to know My ways.
3. A nation. . .has not forsaken the ordinance of their God.
4. They ask Me for just decisions.
5. They delight in the nearness of God.
All of this sounds great but it was a show, a farce, a religious game; words, not deeds (cf. 29:13).
▣ "As a nation that has done righteousness" This is sarcasm.
▣ "ask Me for just decisions" This refers to
1. the Urim and Thummin (i.e., the High Priest, cf. Exod. 28:30; Num. 27:23; Deut. 33:8; Neh. 7:65
2. the prophets
3. local Levites
58:3 "fasted. . .humbled ourselves" The word "fasted" (Qal perfect, BDB 847, KB 1012) parallels "humbled" (Piel perfect, BDB 776, KB 853, cf. Lev. 16:29,31). They thought God must bless their religious acts. The OT has only one fast a year (Leviticus 16), the Day of Atonement (cf. v. 6a). During the Exile the Jews had multiplied this to four fast days to commemorate tragic events in their national life (i.e., the fall of Jerusalem, the destruction of the Temple, etc., cf. Zech. 7:3,5; 8:19).
▣ "on the day of your fast you find your desire
And drive hard all your workers" They fasted for "religious" reasons and would not allow their laborers off to participate! The effects of the Fall continue!
58:4 The fast days produced irritation not faith.
NASB"to strike with a wicked fist"
AB"strike the poor with the fist"
LXX"strike a humble person with your fists"
The MT has "to hit the wicked with fist," but notice how the LXX takes a clue from v. 3c-d.
▣ "to make your voice heard on high" One purpose of fasting was to help with prayers, but it caused the opposite reaction (cf. 1:15; 59:2).
58:5 This is a list of outward signs of mourning, like sackcloth and ashes, but in reality these were only for show (cf. Matt. 6:5,16-18). See Special Topic at 47:1.
58:6-7 "Is this not the fast which I chose" God lists what He really wants from His people (i.e., daily social justice, cf. Exod. 21:2; Lev. 25:39-41; Deut. 15:12; and Jer. 34:8-11, which refers to the year of Jubilee; Titus 1:16).
1. to loosen the bonds of wickedness - Piel infinitive absolute, BDB 834, KB 986
2. to undo the bonds of the yoke - Hiphil infinitive absolute, BDB 684, KB 736
3. to let the oppressed go free - Piel infinitive absolute, BDB 1018, KB 1511
4. to break every yoke - Piel passive participle, BDB 954, KB 1285
5. to divide your bread with the hungry - Qal infinitive absolute, BDB 828, KB 969
6. to bring the homeless poor into the house - Hiphil imperfect, BDB 97, KB 112, cf. Matt. 25:35; Rom. 12:13; I Tim. 3:2; Titus 1:8; Heb. 13:2; I Pet. 4:9
7. to cover the naked - Piel perfect, BDB 491, KB 487, cf. James 2:14-18
8. not to hide yourself from your own flesh - Hithpael perfect, BDB 761, KB 834, cf. I Tim. 5:8
This is the origin of the glorified Messiah's criteria for dividing the sheep (faithful believers) from the goats (unbelievers who act selfishly) in Matt. 25:31-46. This is not a works-righteousness, but lifestyle evidence that the results of the Fall (i.e., self) have been reversed (i.e., others).
58:8-9b This is the promised restoration if they will repent and exhibit lifestyle faith. Notice what true faithfulness brings.
1. your light will break out like the dawn
2. your recovery will speedily spring forth
3. your righteousness will go before you
4. the glory of the Lord will be your rear guard
5. you will call and the Lord will answer
6. you will cry, and He will say "Here I am" (cf. 65:1)
This is what God wanted to do for His people, but their sin and rebellion caused judgment and separation!
▣ "the Lord will be your rear guard" This refers to the Shekinah cloud of glory being their protection as it was during the Exodus period (cf. Exod. 14:19 and Isa. 52:12).
58:9c-10 "If" This (cf. vv. 9 and 10) shows the conditional element of God's reciprocal covenantal relationship with His people. Note the conditions.
1. remove the yoke
2. stop the pointing of the finger, cf. Pro. 6:13
3. stop speaking wickedness
4. give yourself to the hungry (Hiphil jussive, BDB 807, KB 920)
5. satisfy the desire of the afflicted
58:9 "the pointing of the finger" This refers to evil gestures and words (cf. Pro 6:13).
58:10c-12 The "then" (blessing) part of the conditional covenant (cf. Leviticus 26; Deuteronomy 28-29) is spelled out.
1. your light will rise in darkness
2. your gloom will become like midday
3. the Lord will continually guide you
4. the Lord will satisfy your desire
5. the Lord will give strength to your bones
6. you will be like a watered garden
7. you will be like a spring of water whose waters do not fail
8. you will rebuild the ancient ruins
9. you will raise up the age old foundations
10. you will be called the repairer of the breach
11. you will be called the restorer of the streets
The prophet uses several sources of imagery to describe YHWH's presence and blessing.
1. light vs. darkness
2. shepherd imagery
3. agricultural blessing
4. rebuilding imagery
58:11 There are two textual issues in this verse.
1. v. 11b
NASB"satisfy your desire"
NKJV"satisfy your soul in drought
TEV"satisfy you with good things"
NJB"will satisfy your needs in the scorched land"
JPSOA"He will slake your thirst in parched places"
Peshitta"satisfy your soul with rich food"
LXX"you shall be satisfied exactly as your soul desires"
The word "desire" is nephesh (BDB 659) which has many connotations.
The "scorched places" is found only here (BDB 850, KB 1019) and the meaning is uncertain.
2. v. 11e
NASB, NKJV "whose waters do not fail"
The MT's verb (BDB 469, KB 467, Piel imperfect) means "to lie" or "to deceive." The sense seems to be "the waters God provides never 'lie' or 'deceive'" (i.e., always flows [NJB])
58:12
NASB"the restorer of the streets in which to dwell"
JPSOA"restorer of lanes for habitation"
LXX"you shall cause the paths between them to rest"
Peshitta"the restorer of paths to dwell in"
REB"the restorer of houses in ruins"
The MT has "paths" (BDB 677), probably to be understood as "streets" because of the verb "to dwell" (Qal infinitive construct, BDB 442, KB 444).
NASB (UPDATED) TEXT: 58:13-14
13"If because of the sabbath, you turn your foot
From doing your own pleasure on My holy day,
And call the sabbath a delight, the holy day of the Lord honorable,
And honor it, desisting from your own ways,
From seeking your own pleasure
And speaking your own word,
14Then you will take delight in the Lord ,
And I will make you ride on the heights of the earth;
And I will feed you with the heritage of Jacob your father,
For the mouth of the Lord has spoken."
58:13-14 This strophe uses obedience to the Sabbath requirements as a way to know a person's attitude and faithfulness.
1. turn your foot from doing your own pleasure, to YHWH's sabbath (cf. v. 13)
2. delight in the sabbath by calling it "honorable" (the verb דבכ, BDB 457, KB 455, is used twice in v. 13)
Notice again the conditional covenant ("if. . .then"). The benefits are listed in v. 14b,c.
58:13 "the sabbath" See Exodus 20:8-11 and Isaiah 56. See Special Topic below.
58:14 "For the mouth of the Lord has spoken" This expresses the trustworthiness and power of God's promises (cf. Isa. 55:11)!
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. What is the difference between biblical faith and religiosity?
2. How is ethics related to theology?
3. What is the purpose of fasting?
4. What is the purpose of the Sabbath? Is it valid in our day?
Copyright © 2012 Bible Lessons International
Isaiah 59
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Separation From God | Separation From God | Call to National Repentance | The Prophet Condemns the People's Sins | Penitential Psalm |
59:1-8 (1-8) | 59:1-3 (1-3) | 59:1-8 (1-8) | 59:1-3 | 59:1-4 (1-4) |
59:4-5 (4-5) | 59:4-8 | |||
59:5-8 (5-8) | ||||
59:6-8 (6-8) | ||||
A Confession of Wickedness | Sin Confessed | The People Confess Their Sin | ||
59:9-15a (9-15a) | 59:9-15a (9-15a) | 59:9-15a (9-15a) | 59:9-11 | 59:9-11 (9-11) |
59:12-15a | 59:12-15a | |||
The Redeemer of Zion | The Lord Prepares To Rescue His People | |||
59:15b-20 (15b-20) | 59:15b-19 (15b-19) | 59:15b-19 (15b-19) | 59:15b-21 | 59:15b-20 |
59:20 (20) | 59:20 (20) | Prophecy | ||
59:21 | 59:21 | 59:21 | 59:21 |
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. It is difficult to see how the different poems (i.e., chapters) relate in this section of Isaiah. I agree with R. K. Harrison that Isaiah is an anthology of Isaiah's preaching/teaching/writing assembled after his death. It is organized in an eastern way (thematic, word play) not a western chronological way.
B. One wonders about these prophecies.
1. Are they multiple fulfillment (i.e., 7:14; and Dan. 11:31; 12:11)?
2. Do they express God's heart and desire for Israel, knowing that even with all the benefits of covenant (cf. Rom. 9:4-5) they could not perform?
3. Are they poems/prophecies from different periods of Isaiah's ministry, addressing different periods of Israel's history, but now arranged in a pattern that moderns do not comprehend?
C. Modern interpreters must remember
1. this is poetry, not historical narrative
2. these poems are presented without their specific historical setting
3. many of the words are used only once in the Bible or known Semitic literature.
4. Be careful of dogmatic doctrinal assertions from limited lines of poetry. Attempt to see
a. parallelism
b. parallel passages especially in Isaiah and Micah
c. NT usage of the text/concept (cf. F. F. Bruce, Answers To Questions, pp. 87-88)
D. The Jewish Study Bible (p. 901) sees this chapter in three parts.
1. the prophet addresses the peoples' sin (i.e., corporately)
2. the faithful in the nation acknowledge their sin (individually)
3. the prophet announces YHWH's
a. mercy to the faithful who repent (cf. vv. 20,21)
b. judgment to the hardened
(1) Jews
(2) the coastlands (i.e., Gentiles)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:59:1-8
1Behold, the Lord's hand is not so short
That it cannot save;
Nor is His ear so dull
That it cannot hear.
2But your iniquities have made a separation between you and your God,
And your sins have hidden His face from you so that He does not hear.
3For your hands are defiled with blood
And your fingers with iniquity;
Your lips have spoken falsehood,
Your tongue mutters wickedness.
4No one sues righteously and no one pleads honestly.
They trust in confusion and speak lies;
They conceive mischief and bring forth iniquity.
5They hatch adders' eggs and weave the spider's web;
He who eats of their eggs dies,
And from that which is crushed a snake breaks forth.
6Their webs will not become clothing,
Nor will they cover themselves with their works;
Their works are works of iniquity,
And an act of violence is in their hands.
7Their feet run to evil,
And they hasten to shed innocent blood;
Their thoughts are thoughts of iniquity,
Devastation and destruction are in their highways.
8They do not know the way of peace,
And there is no justice in their tracks;
They have made their paths crooked,
Whoever treads on them does not know peace.
59:1-2 These opening phrases clearly show the problem with God's promises to Israel; it was not His word, character, or power but their repeated and continuing sin.
Verse 1 reflects the prophet's reaction to the questioning he hears from the Israelites of his day (i.e., where are the Lord's promises?). Isaiah records the murmurings of the people several times (i.e., 40:27; 49:4,14).
59:1 "hand" This is often a Hebrew idiom for activity (cf. 51:9). See Special Topic at 40:2.
Notice the number of human body parts used to describe Deity (see Special Topic at 41:2).
1. hand
2. ear
3. face
Also notice how many human body parts describe human evil.
1. hands, v 3
2. fingers, v. 3
3. lips, v 3
4. tongue, v. 3
5. feet alluded to in v. 8
▣ "dull" This word (BDB 457, KB 455, Qal perfect) means "to be heavy," "to be burdensome," or "to be honored." In this context it refers to an inability to hear. It is used in this same way as the "eyes" in Gen. 48:10 and of Pharaoh's "heart" in Exod. 9:7.
59:2 "made a separation between you and your God" The verb (BDB 95, KB 110, Hiphil participle) is used in several senses.
1. God separating light from dark in Gen. 1:4
2. God setting Israel apart from other peoples
3. making a distinction between clean and unclean
4. dividing into parts (i.e., sacrifices)
5. YHWH and Moses setting apart Levites (especially Aaron, I Chr. 23:13)
6. cutting off a person from Israel (cf. Deut. 29:20)
7. excluding foreigners (cf. Neh. 13:3)
8. setting apart musicians
9. separating oneself from foreigners and pagans in one's society (cf. Ezra 6:21; 9:1; 10:11; Neh. 9:2)
10. separating oneself to a leader (i.e., David, I Chr. 12:8)
In this context it is used in a unique sense. Israel's sins had emotionally and spiritually separated the covenant people from the covenant God and His presence, promises, provisions, and protection!
One way to illustrate this terrible spiritual condition is the next parallel line of poetry. God hid His face from them (i.e., He would not hear their prayers)!
59:3-8 These verses list (in parallel lines) the sins of Israel that had caused the separation.
1. your hands are defiled with blood, v. 3
2. your lips have spoken falsehood, v. 3
3. courts are corrupt, v. 4 (notice the four infinitive absolutes)
4. you plan evil and violence, vv. 5-7 (cf. Job 8:14-15; 15:35; Pro. 1:16; for v. 7 see Rom. 3:15-17)
5. they did not know the way of peace (cf. 26:3,12; 57:20-21; Luke 1:79) or justice, v. 8 (notice the four perfect verbs)
59:4 Verse 4, like v. 13, uses infinitive absolutes to describe evil human behavior.
1. they trust in confusion, Qal. BDB 105, KB 120
2. they speak lies, Piel, BDB 180, KB 210
3. they conceive mischief, Qal, BDB 247, KB 255 (cf. Job 15:35)
4. they bring forth iniquity, Hiphil BDB 408, KB 411
NASB (UPDATED) TEXT:59:9-20
9Therefore justice is far from us,
And righteousness does not overtake us;
We hope for light, but behold, darkness,
For brightness, but we walk in gloom.
10We grope along the wall like blind men,
We grope like those who have no eyes;
We stumble at midday as in the twilight,
Among those who are vigorous we are like dead men.
11All of us growl like bears,
And moan sadly like doves;
We hope for justice, but there is none,
For salvation, but it is far from us.
12For our transgressions are multiplied before You,
And our sins testify against us;
For our transgressions are with us,
And we know our iniquities:
13Transgressing and denying the Lord,
And turning away from our God,
Speaking oppression and revolt,
Conceiving in and uttering from the heart lying words.
14Justice is turned back,
And righteousness stands far away;
For truth has stumbled in the street,
And uprightness cannot enter.
15Yes, truth is lacking;
And he who turns aside from evil makes himself a prey.
Now the Lord saw,
And it was displeasing in His sight that there was no justice.
16And He saw that there was no man,
And was astonished that there was no one to intercede;
Then His own arm brought salvation to Him,
And His righteousness upheld Him.
17He put on righteousness like a breastplate,
And a helmet of salvation on His head;
And He put on garments of vengeance for clothing
And wrapped Himself with zeal as a mantle.
18According to their deeds, so He will repay,
Wrath to His adversaries, recompense to His enemies;
To the coastlands He will make recompense.
19So they will fear the name of the Lord from the west
And His glory from the rising of the sun,
For He will come like a rushing stream
Which the wind of the Lord drives.
20"A Redeemer will come to Zion,
And to those who turn from transgression in Jacob," declares the Lord.
59:9-11 These verses describe the results of Israel's sins (vv. 3-8).
1. justice is far from us
2. righteousness does not overtake us
3. hope for light, but darkness comes
4. hope for brightness but walk in gloom
5. grope along the wall like blind men (BDB 178, KB 206, Piel cohortative, twice, cf. Deut. 28:29; Jer. 13:16; Amos 5:18,20)
6. growl like bears
7. moan like doves
8. hope for justice, but none comes
9. hope for salvation but it is far away
Number 6 is a metaphor, found only here in the OT. The TEV translates (paraphrases) it and the next line as "we are frightened and distressed." The NASB Study Bible footnote characterizes it as "impatient and frustrated."
Number 7's metaphor is found in 38:14; Ezek. 7:16; and Nahum 2:7.
59:12 Verse 12 describes the current spiritual situation.
1. Israel's transgressions are multiplied before YHWH
2. Israel's sins testify against them
3. Israel's transgressions are present with them
4. Israel knows her sins
Notice that Isaiah, like Ezra, confesses the corporate sin of the covenant people (cf. Ezra 9:6-7). This is what the High Priest did on the Day of Atonement (cf. Leviticus 16). There is corporate guilt with consequences, as there is individual sin and its consequences!
59:13 Verse 13 describes the sins.
1. transgressing - BDB 833, KB 981, Qal infinitive absolute
2. denying the Lord - BDB 471, KB 469, Piel infinitive absolute
3. turning away from God - BDB 690, KB 744, Niphal infinitive absolute
4. speaking oppression and revolt - BDB 180, KB 210, Piel infinitive absolute
5. conceiving from the heart lying words - BDB 247, KB 255, Poel infinitive absolute
6. speaking/uttering from the heart lying words - BDB 211, KB 237, Poel infinitive absolute
Notice how the author artistically uses the infinitive absolutes in vv. 4 and 13! The faithless seed of Abraham show their true orientation (i.e., self) by their lifestyle (cf. Titus 1:16). They speak of YHWH but live for self (cf. 6:9-10; 29:13).
59:14-15a What are the results of these premeditated spiritual rebellions?
1. justice is turned back
2. righteousness stands far away
3. truth stumbles in the street
4. uprightness cannot enter
5. truth is lacking
Notice the personifications! The one who tries to be righteous is a target and prey for the sinful!
59:15b-16b Israel, the covenant people, was YHWH's means of revealing Himself to the world. They had miserably failed.
1. their actions and attitudes were displeasing
2. there was no justice
3. there was no righteous man
4. there was no one to intercede (cf. Ezek. 22:30)
Therefore, YHWH must act Himself. This is similar theologically to Ezek. 36:22-38, which describes the "new covenant" of Jer. 31:31-34.
Notice that the prophet speaks about YHWH in vv. 15b-20. YHWH speaks for Himself in v. 21.
59:16d In light of fallen humanity's (even covenant humanity) ability YHWH chooses to act.
1. His own arm brought salvation to Him, cf. 52:10; 63:5
2. His righteousness upheld Him
Who is the "Him"? In context it could be the Suffering Servant (i.e., Messiah) or YHWH's prophet (i.e., Isaiah).
59:17 YHWH is described as a "warrior" preparing for battle. This text is the OT background for Paul's use of this military imagery in Eph. 6:10-17.
1. He puts on righteousness like a breastplate
2. He puts on a helmet of salvation
3. He puts on garments of vengeance
4. He wrapped Himself with zeal as a mantle
59:18 "According to their deeds, so He will repay" This is a recurrent truth in Scripture.
1. Job 34:11
2. Psalm 28:4; 62:12
3. Proverbs 24:12
4. Ecclesiastes 12:14
5. Jeremiah 17:10; 32:19
6. Matthew 16:27; 25:31-46
7. Romans 2:6; 14:12
8. I Corinthians 3:8; II Corinthians 5:10
9. Galatians 6:7-10
10. II Timothy 4:14
11. I Peter 1:17
12. Revelation 2:23; 20:12; 22:12
All humans reap what they sow! There are consequences to choices and actions that follow us through time. Thank God for divine forgiveness and forgetfulness!
▣ "the coastlands" This word (BDB 15 I) is used often in this section of Isaiah (cf. 40:15; 41:1,5; 42:4,10,12,15; 49:1; 51:5; 59:18; 60:9; 66:19. It is used often in the sense of other nations or Gentile nations.
59:19-20 The purpose of YHWH's recompense (BDB 168) is for redemption (i.e., fear the name of the Lord). A Redeemer (cf. 41:14; 43:1; 44:22) comes from Israel (i.e., the Messiah). He comes for all who "turn" (BDB 996, KB1427, Qal participle, see Special Topic at 44:22).
In the NT the context that struggles with Jewish unbelief and rebellion is Romans 9-11. Paul uses v. 20 in 11:26-27. I think that Rom. 3:21-31; 9-10; Galatians 3; and the book of Hebrews are the best NT texts to understand how the Old Covenant and New Covenant diverge and merge again!
59:19 "the name of the Lord" See Special Topic at 52:6.
NASB (UPDATED) TEXT:59:21
21"As for Me, this is My covenant with them," says the Lord: "My Spirit which is upon you, and My words which I have put in your mouth shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring's offspring," says the Lord, "from now and forever."
59:21 YHWH speaks ("as for Me") to Israel (or the spiritual faith seed of Abraham, cf. Rom. 2:28-29; 9:6; Gal. 6:16). He promises
1. His Spirit
2. His revelation
3. His influence through generations
▣ "from now and forever" See Special Topic at 45:17. One of my favorite books on interpreting prophecy is D. Brent Sandy, Plowshares and Pruning Hooks. He has a good discussion of the metaphorical use of "forever," see pp. 99-101. He states that often it "serves to intensify the verb it modifies."
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