Isaiah 57:21

With him also that is of a contrite and humble spirit - Twelve MSS. have את eth, without the conjunction ו vau. Pro ואת veeth, forte legendum ואראה veerah: confer Psa 113:5 , et Psa 138:6 . - Secker. "We should perhaps read ואראה veerah, instead of ואת veeth. See Psa 113:5 , and Psa 138:6 ." Verse 16 For I will not contend for ever - The learned have taken a great deal of pains to little purpose on the latter part of this verses which they suppose to be very obscure. After all their labors upon it, I think the best and easiest explication of it is given in the two following elegant passages of the Psalms, which I presume are exactly parallel to it, and very clearly express the same sentiment. "But he in his tender mercy will forgive their sin And will not destroy them; Yea, oftentimes will he turn away his wrath, And will not rouse up his indignation: For he remembereth that they are but flesh, A breath that passeth, and returneth not." Psa 78:38 , Psa 78:39 . "He will not always contend Neither will he for ever hold his wrath: As a father yearneth towards his children, So is Jehovah tenderly compassionate towards them that fear him For he knoweth our frame; He remembereth that we are but dust." Psa 103:9 , Psa 103:13 , Psa 103:14 . In the former of these two passages the second line seems to be defective both in measure and sense. I suppose the word אותם otham, then is lost at the end; which seems to be acknowledged by the Chaldee and Vulgate, who render as if they had read ולא ישחית אותם velo yaschith otham. - L. For the spirit - רוח ruach, the animal life. And the souls - נשמות neshamoth, the immortal spirits. The Targum understands this of the resurrection. I will restore the souls of the dead, i.e., to their bodies. Verse 17 For the iniquity of his covetousness was I wroth "Because of his iniquity for a short time was I wroth" - For בצעו bitso, I read בצע betsa, a little while, from בצע batsa, he cut of, as the Septuagint read and render it, βραχυ τι, "a certain short space." Propter iniquitatem avaritiae ejus, "because of the iniquity of his avarice," the rendering of the Vulgate, which our translators and I believe all others follow, is surely quite beside the purpose. Verse 18 I have seen his ways - Probably these verses refer to the restoration of the Jews from captivity. Verse 19 I create the fruit of the lips - "The sacrifice of praise," saith St. Paul, Heb 13:15 , "is the fruit of the lips." God creates this fruit of the lips, by giving new subject and cause of thanksgiving by his mercies conferred on those among his people, who acknowledge and bewail their transgressions, and return to him. The great subject of thanksgiving is peace, reconciliation and pardon, offered to them that are nigh, and to them that are afar off, not only to the Jew, but also to the Gentile, as St. Paul more than once applies those terms, Eph 2:13 , Eph 2:17 . See also Act 2:39 . Peace to him that is far off "That is, to the penitent; and to him that is near, i.e., the righteous." - Kimchi. Verse 21 There is no peace, saith my God - For אלהי Elohai, twenty-two MSS. (five ancient) of Kennicott's, thirty of De Rossi's, and one ancient of my own, read יהוה Yehovah; the Vulgate, Septuagint, Alex., and Arabic, and three MSS. have both. This verse has reference to the nineteenth. The perseveringly wicked and impenitent are excluded from all share in that peace above mentioned, that reconcilement and pardon which is promised to the penitent only. The forty-eighth chapter ends with the same declaration, to express the exclusion of the unbelievers and impenitent from the benefit of the foregoing promises. - L. Introduction This elegant chapter contains a severe reproof of the Jews on account of their vices, particularly their hypocrisy in practising and relying on outward ceremonies, such as fasting and bodily humiliation, without true repentance, Isa 58:1-5 . It then lays down a clear and comprehensive summary of the duties they owed to their fellow creatures, Isa 58:6 , Isa 58:7 . Large promises of happiness and prosperity are likewise annexed to the performance of these duties in a variety of the most beautiful and striking images, Isa 58:8-12 . Great temporal and spiritual blessedness of those who keep holy the Sabbath day, Isa 58:13 , Isa 58:14 . Verse 1 Cry aloud, spare not - Never was a louder cry against the hypocrisy, nor a more cutting reproof of the wickedness, of a people professing a national established religion, having all the forms of godliness without a particle of its power. This chapter has been often appointed to be read on political fast days for the success of wars carried on for - God knows what purposes, and originating in - God knows what motives. Politically speaking, was ever any thing more injudicious? Verse 3 Have we adopted our soul "Have we afflicted our souls" - Twenty-seven MSS. (six ancient) of Dr. Kennicott's, thirty-six of De Rossi's, and two of my own, and the old edition of 1488 have the noun in the plural number, נפשינו naphsheynu, our souls; and so the Septuagint, Chaldee, and Vulgate. This reading is undoubtedly genuine. In the day of your fast ye find pleasure - Fast days are generally called holidays, and holidays are days of idleness and pleasure. In numberless cases the fast is turned into a feast. And exact all your labors - Some disregard the most sacred fast, and will oblige their servant to work all day long; others use fast days for the purpose of settling their accounts, posting up their books, and drawing out their bills to be ready to collect their debts. These are sneaking hypocrites; the others are daringly irreligious. Verse 4 Ye fast for strife and debate - How often is this the case! A whole nation are called to fast to implore God's blessing on wars carried on for the purposes of wrath and ambition. To smite with the fist of wickedness: ye shall not fast as ye do this day "To smite with the fist the poor. Wherefore fast ye unto me in this manner" - I follow the version of the Septuagint, which gives a much better sense than the present reading of the Hebrew. Instead of רשע לא resha lo, they seem to have read in their copy רש על מה לי rash al mah lli. The four first letters are the same, but otherwise divided in regard to the words; the four last are lost, and א aleph added in their place, in order to make some sort of sense with רשע ל. The version of the Septuagint is, και τυπτετε τυγμαις ταπεινον· ἱνα τι μοι νηστευετε - as above. Verse 6 Let the oppressed go free - How can any nation pretend to fast or worship God at all, or dare to profess that they believe in the existence of such a Being, while they carry on the slave trade, and traffic in the souls, blood, and bodies, of men! O ye most flagitious of knaves, and worst of hypocrites, cast off at once the mask of religion; and deepen not your endless perdition by professing the faith of our Lord Jesus Christ, while ye continue in this traffic! Verse 7 Deal thy bread to the hungry - But this thou canst not do, if thou eat it thyself. When a man fasts, suppose he do it through a religious motive, he should give the food of that day, from which he abstains, to the poor and hungry, who, in the course of providence, are called to sustain many involuntary fasts, besides suffering general privations. Wo to him who saves a day's victuals by his religious fast! He should either give them or their value in money to the poor. See Isa 58:6 . That thou bring the poor that are cast out to thy house "To bring the wandering poor into thy house" - πτωχους αστεγους, Septuagint; egenos vagosque, Vulgate; and מטלטלין metaltelin, Chaldee. They read, instead of מרודים merudim, הנודים hanudim. מר mer is upon a rasure in the Bodleian MS. The same MS. reads ביתה bayethah, in domum, "into the house." - L. Verse 8 And thine health shall spring forth speedily "And thy wounds shall speedily be healed over" - Et cicatrix vulneris tui cito obducetur "And the scar of thy wounds shall be speedily removed." Aquila's Version, as reported by Jerome, with which agrees that of the Chaldee. The glory "And the glory" - Sixteen MSS. (five ancient) of Dr. Kennicott's, and the Septuagint, Syriac, and Vulgate add the conjunction ו vau, וכבוד vechabod. Verse 10 And if thou draw out thy soul to the hungry "If thou bring forth thy bread to the hungry" - "To draw out thy soul to the hungry," as our translators rightly enough express the present Hebrew text, is an obscure phrase, and without example in any other place. But instead of נפשך naphshecha, thy soul, eight MSS. (three ancient) of Kennicott's and three of De Rossi's read לחמך lachmecha, thy bread; and so the Syriac renders it. The Septuagint express both words, τον αρτον εκ της ψυχης σου, "thy bread from thy soul." I cannot help thinking, however, that this reading is a gloss, and should not be adopted. To draw out the soul in relieving the poor, is to do it, not of constraint or necessity, but cheerfully, and is both nervous and elegant. His soul pities and his hand gives. Verse 11 And make fat thy bones "And he shall renew thy strength" - Chaldaeus forte legit יחכיף עצמתך yachaliph otsmathecha; confer cap. Isa 40:29 , Isa 40:31 , et Isa 41:1 . - Secker. "The Chaldee perhaps read יחליף עצמתך yachaliph otsmathecha. "The Chaldee has וגופך יחיי בחיי עלמא veguphach vechaiyey bechaiyey alma, "and he will vivify thy body in life eternal." The rest of the ancients seem not to know what to make of יחליץ yachalits; and the rendering of the Vulgate, which seems to be the only proper one, ossa tua liberabit, "he will deliver thy bones," makes no sense. I follow this excellent emendation; to favor which it is still farther to be observed that three MSS., instead of עצמתיך atsmotheycha, have עצמתך otsmathecha, singular. - L. Verse 12 The restorer of paths to dwell in "The restorer of paths to be frequented by inhabitants" - To this purpose it is rendered by the Syriac, Symmachus, and Theodotion. Verse 13 If thou turn away thy foot from the Sabbath - The meaning of this seems to be, that they should be careful not to take their pleasure on the Sabbath day, by paying visits, and taking country jaunts; not going, as Kimchi interprets it, more than a Sabbath day's journey, which was only two thousand cubits beyond the city's suburbs. How vilely is this rule transgressed by the inhabitants of this land! They seem to think that the Sabbath was made only for their recreation! From doing thy pleasure - The Septuagint, Syriac, and Chaldee, for עשות asoth, manifestly express מעשות measoth. So likewise a MS. has it, but with the omission of the words שבת רגלך shabbath raglecha. - L. The holy of the Lord "And the holy feast of Jehovah" - Twenty-eight MSS. (seven ancient) add the conjunction ו vau, ולקדוש velikedosh; and so the Syriac, Chaldee, and Vulgate. One of my own has the same reading. Nor speaking thine own words "From speaking vain words" - It is necessary to add some epithet to make out the sense; the Septuagint say, angry words; the Chaldee, words of violence. If any such epithet is lost here, the safest way is to supply it by the prophet's own expression, Isa 58:9 , ודבר און vedabar aven, vain words; that is, profane, impious, injurious, etc. "The additional epithet seems unnecessary; the Vulgate and Syriac have it not; and the sense is good without it; two ways, first by taking ודבר vedabar for a noun, and דבר dabur for the participle pahul, and rendering, - 'From pursuing thy pleasure, and the thing resolved on.' Or, secondly, by supposing the force of the preposition מ mem to have been continued from the verb ממצוא mimmetso to the verb ודבר vedabber immediately following; and rendering, - 'From executing thy pleasure, and from speaking words concerning it.' But the first seems the easier rendering." Dr. Jubb. Verse 14 Then shalt thou delight thyself - If all fasts and religious observances be carried on in the spirit and manner recommended above, God's blessing will attend every ordinance. But in public fasts, prescribed not in the Book of God, but by the rulers of nations in general (very unfit persons) care should be taken that the cause is good, and that God's blessing may be safely implored in it. France has lately fasted and prayed that they might be able to subjugate Spain, restore and establish the horrible inquisition, and utterly destroy all the liberties of the people! Is this such a fast as God hath chosen? - a.d. 1823. Introduction Thy chapter contains a more general reproof of the wickedness of the Jews, Isa 59:1-8 . After this they are represented confessing their sins, and deploring the unhappy consequences of them, Isa 59:9-15 . On this act of humiliation God, ever ready to pardon the penitent, promises that he will have mercy on them; that the Redeemer will come, mighty to save; and that he will deliver his people, subdue his enemies and establish a new and everlasting covenant, Isa 59:16-21 . The foregoing elegant chapter contained a severe reproof of the Jews, in particular for their hypocrisy in pretending to make themselves accepted with God by fasting and outward humiliation without true repentance; while they still continued to oppress the poor, and indulge their own passions and vices; with great promises however of God's favor on condition of their reformation. This chapter contains a more general reproof of their wickedness, bloodshed, violence, falsehood, injustice. At Isa 59:9 they are introduced as making, themselves, an ample confession of their sins, and deploring their wretched state in consequence of them. On this act of humiliation a promise is given that God, in his mercy and zeal for his people, will rescue them from this miserable condition, that the Redeemer will come like a mighty hero to deliver them; he will destroy his enemies, convert both Jews and Gentiles to himself, and give them a new covenant, and a law which shall never be abolished. As this chapter is remarkable for the beauty, strength, and variety of the images with which it abounds; so is it peculiarly distinguished by the elegance of the composition, and the exact construction of the sentences. From the first verse to the two last it falls regularly into stanzas of four lines, (see Prelim. Dissert. p. xxi.), which I have endeavored to express as nearly as possible in the form of the original. - L. Verse 2 His face - For פנים panim, faces, I read panaiv, his face. So the Syriac, Septuagint, Alexandrian, Arabic, and Vulgate. פני panai, MS. Forte legendum פני panai, nam מ mem, sequitur, et loquitur Deus; confer cap. Isa 58:14 . "We should perhaps read פני panai; for מ mem follows, and God is the speaker." - Secker. I rather think that the speech of God was closed with the last chapter, and that this chapter is delivered in the person of the prophet. - L. Verse 3 Your tongue "And your tongue" - An ancient MS., and the Septuagint and Vulgate, add the conjunction. Verse 4 They conceive mischief, and bring forth iniquity - There is a curious propriety in this mode of expression; a thought or purpose is compared to conception; a word or act, which is the consequence of it, to the birth of a child. From the third to the fifteenth verse inclusive may be considered a true statement of the then moral state of the Jewish people; and that they were, in the most proper sense of the word, guilty of the iniquities with which they are charged. Verse 8 Whosoever goeth therein shall not know peace "Whoever goeth in them knoweth not peace" - For בה bah, singular, read בם bam, plural, with the Septuagint, Syriac, Vulgate, and Chaldee. The ה he is upon a rasure in one MS. Or, for נתיבתיהם nethibotheyhem, plural, we must read נתיבתם nethibatham, singular, as it is in an ancient MS., to preserve the grammatical concord. - L. Verse 10 We stumble at noon day as in the night "We stumble at mid-day, as in the twilight" - I adopt here an emendation of Houbigant, נשגגה nishgegah, instead of the second, נגששה negasheshah, the repetition of which has a poverty and inelegance extremely unworthy of the prophet, and unlike his manner. The mistake is of long standing, being prior to all the ancient versions. It was a very easy and obvious mistake, and I have little

ire and dirt. 21 There is no peace, saith my God, to the wicked. The body of the people of Israel, in this account of God's dealings with them, is spoken of as a particular person ( v. 17, 18 ), but divided into two sorts, differently dealt with—some who were sons of peace, to whom peace is spoken ( v. 19 ), and others who were not, who have nothing to do with peace, v. 20, 21 . Observe here, I. The just rebukes which that people were brought under for their sin: For the iniquity of his covetousness I was wroth, and smote him. Covetousness was a sin that abounded very much among that people. Jer. vi. 13 , From the least to the greatest of them, every one is given to covetousness. Those that did not worship images were yet carried away by this spiritual idolatry: for such is covetousness; it is making money the god, Col. iii. 5 . No marvel that the people were covetous when their watchmen themselves were notoriously so, ch. lvi. 11 , Yet, covetous as they were, in the service of their idols they were prodigal, v. 6 . And it is hard to say whether their profuseness in that or their covetousness in every thing else was more provoking. But for this iniquity, among others, God was angry with them, and brought one judgment after another upon them, and their destruction at last by the Chaldeans. 1. God was wroth. He resented it, took it very ill that a people who were devoted to himself, and portioned in himself, should be so entirely given up to the world and choose that for their portion. Note, Covetousness is an iniquity that is very displeasing to the God of heaven. It is a heart-sin, but he sees it, and therefore hates it, and looks upon it with jealousy, because it sets up a rival with him in the soul. It is a sin which men bless themselves in ( Ps. xlix. 18 ) and in which their neighbours bless them ( Ps. x. 3 ); but God abhors it. 2. He motes him, reproved him for it by his prophets, corrected him by his providence, punished him in those very things he so doted upon and was covetous of. Note, Sinners shall be made to feel from the anger of God. Those whom he is wroth with he smites; and covetousness particularly lays men under the tokens of God's displeasure. Those that set their hearts upon the wealth of this world are disappointed of it or it is embittered to them; it is either clogged with a cross or turned into a curse. 3. God hid himself from him when he was under these rebukes, and continued wroth with him. When we are under the rod, if God manifest himself to us, we may bear it the better; but if he both smite us and hide himself from us, send us no prophets, speak to us no comfortable word, show us no token for good, if he tear and go away ( Hos. v. 14 ), we are very miserable. II. Their obstinacy and incorrigibleness under these rebukes: He went on frowardly in the way of his heart, in his evil way. He was not sensible of the displeasure of God that he was under. He felt the smart of the rod, but had no regard at all to the hand; the more he was crossed in his worldly pursuits the more eager he was in them. He either would not see his error or if he saw it would not amend it. Covetousness was the way of his heart; it was what he was inclined to and intent upon, and he would not be reclaimed, but in his distress he trespassed yet more, 2 Chron. xxviii. 22 . See the strength of the corruption of men's hearts, and the sinfulness of sin, which will take its course in despite of God himself and all the flames of his wrath. See also how insufficient afflictions of themselves are to reform men, unless God's grace work with them. III. God's wonderful return in mercy to them, notwithstanding the obstinacy of the generality of them. 1. The greater part of them went on frowardly, but there were some among them that were mourners for the obstinacy of the rest; and with an eye to them, or rather for his own name's sake, God determines not to contend for ever with them. With the froward God may justly show himself froward ( Ps. xviii. 26 ), and walk contrary to those that walk contrary to him, Lev. xxvi. 24 . When this sinner here went on frowardly in the way of his heart, one would think it should have followed, "I have seen his ways and will destroy him, will abandon him, will never have any thing more to do with him." But such are the riches of divine mercy and grace, and so do they rejoice against judgment, that it follows, I have seen his ways and will heal him. See how God's goodness takes occasion from man's badness to appear so much the more illustrious; and where sin has abounded grace much more abounds. God's reasons of mercy are fetched from within himself, for in us there appears nothing but what is provoking: "I have seen his ways, and yet I will heal him for my own name's sake." God knew how bad the people were, and yet would not cast them off. But observe the method. God will first give him grace, and then, and not till then, give him peace: "I have seen his way, that he will never turn to me of himself, and therefore I will turn him." Those whom God has mercy in store for he has grace in readiness for, to prepare and qualify them for that mercy which they were running from as fast as they could. (1.) God will heal him of his corrupt and vicious disposition, will cure him of his covetousness, though it be ever so deeply rooted in him and his heart have been long exercised to covetous practices. There is no spiritual disease so inveterate, but almighty grace can conquer it. (2.) God will lead him also; not only amend what was amiss in him, that he may cease to do evil, but direct him into the way of duty, that he may learn to do well. He goes on frowardly, as Saul, yet breathing out threatenings and slaughter, but God will lead him into a better mind, a better path. And them, (3.) He will restore those comforts to him which he had forfeited and lost, and for the return of which he had thus prepared him. There was a wonderful reformation wrought upon captives in Babylon, and then a wonderful redemption wrought for them, which brought comfort to them, to their mourners, to those among them that mourned for their own sins, the sins of their people, and the desolations of the sanctuary. To those mourners the mercy would be most comfortable, and to them God had an eye in working it out. Blessed are those that mourn, for to them comfort belongs, and they shall have it. 2. Now, as when that people went into captivity some of them were good figs, very good, others of them bad figs, very bad, and accordingly their captivity was to them for their good or for their hurt ( Jer. xxiv. 8, 9 ), so, when they came out of captivity, still some of them were good, others bad, and the deliverance was to them accordingly. (1.) To those among them that were good their return out of captivity was peace, such peace as was a type and earnest of the peace which should be preached by Jesus Christ ( v. 19 ): I create the fruit of the lips, peace. [1.] God designed to give them matter for praise and thanksgiving, for that is the fruit of the lips ( Heb. xiii. 15 ), the calves of the lips, Hos. xiv. 2 . I create this. Creation is out of nothing, and this is surely out of worse than nothing, when God creates matter of praise for those that went on frowardly in the way of their heart. [2.] In order to this, peace shall be published: Peace, peace (perfect peace, all kinds of peace) to him that is afar off from the general rendezvous, or from the head-quarters, as well as to him that is near. Peace with God; though he has contended with them, he will be reconciled and will let fall his controversy. Peace of conscience, a holy security and serenity of mind, after the many reproaches of conscience and agitations of spirit they had been under their captivity. Thus God creates the fruit of the lips, fresh matter for thanksgiving; for, when he speaks peace to us, we must speak praises to him. This peace is itself of God's creating. He, and he only, can work it; it is the fruit of the lips, of his lips—he commands it, of the minister's lips—he speaks it by them, ch. xl. 1 . It is the fruit of preaching lips and praying lips; it is the fruit of Christ's lips, whose lips drop as a honeycomb; for to him this is applied, Eph. ii. 17 : He came and preached peace to you who were afar off, you Gentiles as well as to the Jews, who were nigh-to after-ages, who were afar off in time, as well as to those of the present age. (2.) To those among them that were wicked, though they might return with the rest, their return was no peace, v. 20 . The wicked, wherever he is, in Babylon or in Jerusalem, carries about with him the principle of his own uneasiness, and is like the troubled sea. God healed those to whom he spoke peace ( v. 19 ): I will heal them; all shall be well again and set to rights; but the wicked would not be healed by the grace of God and therefore shall not be healed by his comforts. They are always like the sea in a storm, for they carry about with them, [1.] Unmortified corruptions. They are not cured and conquered, and their ungoverned lusts and passions make them like the troubled sea when it cannot rest, vexatious to all about them and therefore uneasy to themselves, noisy and dangerous. When the intemperate heats of the spirit break out in scurrilous and abusive language, then the troubled sea casts forth mire and dirt. [2.] Unpacified consciences. They are under a frightful apprehension of guilt and wrath, that they cannot enjoy themselves; when they seem settled they are in disquietude, when they seem merry they are in heaviness; like Cain, who always dwelt in the land of shaking. The terrors of conscience disturb all their enjoyments, and cast forth such mire and dirt as make them a burden to themselves. Though this does not appear (it may be) at present, yet it is a certain truth, what this prophet had said before ( ch. xlviii. 22 ), and here repeats ( v. 21 ), There is no peace to the wicked, no reconciliation to God (nor can they be upon good terms with him, while they go on still in their trespasses), no quietness or satisfaction in their own mind, no real good, no peace in death, because no hope. My God hath said it, and all the world cannot unsay it, That there is no peace to those that allow themselves in any sin. What have they to do with peace? The prophet, in this chapter, has his commission and charge renewed to reprove the sinners in Zion, particularly the hypocrites, to show them their transgressions, ver. 1 . It is intended for admonition and warning to all hypocrites, and is not to be confined to those of any one age. Some refer it primarily to those at that time when Isaiah prophesied; see chap. xxxiii. 14 ; xxix. 13 . Others to the captives in Babylon, the wicked among them, to whom the prophet had declared there was no peace

No peace - Though they may have a great share of prosperity, yet they have no share in this inward, and spiritual, and everlasting peace.