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Text -- Isaiah 59:16-21 (NET)

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Context
The Lord Intervenes
59:16 He sees there is no advocate; he is shocked that no one intervenes. So he takes matters into his own hands; his desire for justice drives him on. 59:17 He wears his desire for justice like body armor, and his desire to deliver is like a helmet on his head. He puts on the garments of vengeance and wears zeal like a robe. 59:18 He repays them for what they have done, dispensing angry judgment to his adversaries and punishing his enemies. He repays the coastlands. 59:19 In the west, people respect the Lord’s reputation; in the east they recognize his splendor. For he comes like a rushing stream driven on by wind sent from the Lord. 59:20 “A protector comes to Zion, to those in Jacob who repent of their rebellious deeds,” says the Lord. 59:21 “As for me, this is my promise to them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” says the Lord.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Jacob the second so of a pair of twins born to Isaac and Rebeccaa; ancestor of the 12 tribes of Israel,the nation of Israel,a person, male,son of Isaac; Israel the man and nation
 · Zion one of the hills on which Jerusalem was built; the temple area; the city of Jerusalem; God's people,a town and citidel; an ancient part of Jerusalem


Dictionary Themes and Topics: QUOTATIONS IN THE NEW TESTAMENT | Jesus, The Christ | Isaiah, The Book of | Isaiah | ISLAND; ISLE | ISAIAH, 1-7 | Harness | HOLY SPIRIT, 1 | Glory | ENEMY | DEED | Coat of mail | Cloak | COVENANT, THE NEW | COVENANT, IN THE OLD TESTAMENT | COAST | CHRIST, OFFICES OF | Armour | ARMOR; ARMS | ACCORD; ACCORDING; ACCORDINGLY | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 59:16 - -- To appear in the behalf of equity.

To appear in the behalf of equity.

Wesley: Isa 59:16 - -- He would do his work without help from any other.

He would do his work without help from any other.

Wesley: Isa 59:16 - -- His justice; seeing there could be no justice found among them, he would avenge the innocent himself.

His justice; seeing there could be no justice found among them, he would avenge the innocent himself.

Wesley: Isa 59:17 - -- God, resolving to appear as a man of war, puts on his arms; he calls righteousness his breast - plate, to shew the justness of his cause, as also his ...

God, resolving to appear as a man of war, puts on his arms; he calls righteousness his breast - plate, to shew the justness of his cause, as also his faithfulness in making good his promises.

Wesley: Isa 59:17 - -- Or garments made of vengeance: as God is said to put on the former for their sakes, whom he would preserve, so he puts on these for their sakes, whom ...

Or garments made of vengeance: as God is said to put on the former for their sakes, whom he would preserve, so he puts on these for their sakes, whom he will destroy, namely, his peoples enemies.

Wesley: Isa 59:17 - -- For his own honour, and for his own people. The sum of all these expressions is, to describe both the cause and effect together; the cause was righteo...

For his own honour, and for his own people. The sum of all these expressions is, to describe both the cause and effect together; the cause was righteousness and zeal in God, the effect, salvation to his people, and vengeance on his enemies.

Wesley: Isa 59:18 - -- Heb. recompences or deserts. That is, he will recompence his adversaries with those effects of his fury that they have deserved.

Heb. recompences or deserts. That is, he will recompence his adversaries with those effects of his fury that they have deserved.

Wesley: Isa 59:18 - -- To those remoter nations under the king of Babylon, that thought themselves secure.

To those remoter nations under the king of Babylon, that thought themselves secure.

Wesley: Isa 59:19 - -- Worship the Lord.

Worship the Lord.

Wesley: Isa 59:19 - -- The western part of the world.

The western part of the world.

Wesley: Isa 59:19 - -- The glorious God.

The glorious God.

Wesley: Isa 59:19 - -- The eastern parts.

The eastern parts.

Wesley: Isa 59:19 - -- At what time soever the devil, or his instruments shall make violent irruptions upon the church.

At what time soever the devil, or his instruments shall make violent irruptions upon the church.

Wesley: Isa 59:19 - -- God shall make known himself to take their part and defend them, by his spirit alone.

God shall make known himself to take their part and defend them, by his spirit alone.

Wesley: Isa 59:20 - -- Christ, of whom the apostle expounds it, Rom 11:26, the prophets usually concluding their promises of temporal deliverances with the promises of spiri...

Christ, of whom the apostle expounds it, Rom 11:26, the prophets usually concluding their promises of temporal deliverances with the promises of spiritual, especially such, of which the temporal were evident types.

Wesley: Isa 59:21 - -- What I have promised, to them that turn from their iniquity.

What I have promised, to them that turn from their iniquity.

Wesley: Isa 59:21 - -- Which thou hast uttered by virtue of my spirit.

Which thou hast uttered by virtue of my spirit.

Wesley: Isa 59:21 - -- A promise of the perpetual presence of his word and spirit with the prophets, apostles, and teachers of the church to all ages.

A promise of the perpetual presence of his word and spirit with the prophets, apostles, and teachers of the church to all ages.

JFB: Isa 59:16 - -- Namely, to atone by his righteousness for the unrighteousness of the people. "Man" is emphatic, as in 1Ki 2:2; no representative man able to retrieve ...

Namely, to atone by his righteousness for the unrighteousness of the people. "Man" is emphatic, as in 1Ki 2:2; no representative man able to retrieve the cause of fallen men (Isa 41:28; Isa 63:5-6; Jer 5:1; Eze 22:30).

JFB: Isa 59:16 - -- No one to interpose, "to help . . . uphold" (Isa 63:5).

No one to interpose, "to help . . . uphold" (Isa 63:5).

JFB: Isa 59:16 - -- (Isa 40:10; Isa 51:5). Not man's arm, but His alone (Psa 98:1; Psa 44:3).

(Isa 40:10; Isa 51:5). Not man's arm, but His alone (Psa 98:1; Psa 44:3).

JFB: Isa 59:16 - -- The "arm" of Messiah. He won the victory for us, not by mere might as God, but by His invincible righteousness, as man having "the Spirit without meas...

The "arm" of Messiah. He won the victory for us, not by mere might as God, but by His invincible righteousness, as man having "the Spirit without measure" (Isa 11:5; Isa 42:6, Isa 42:21; Isa 51:8; Isa 53:11; 1Jo 2:1).

JFB: Isa 59:17 - -- Messiah is represented as a warrior armed at all points, going forth to vindicate His people. Owing to the unity of Christ and His people, their armor...

Messiah is represented as a warrior armed at all points, going forth to vindicate His people. Owing to the unity of Christ and His people, their armor is like His, except that they have no "garments of vengeance" (which is God's prerogative, Rom 12:19), or "cloak of zeal" (in the sense of judicial fury punishing the wicked; this zeal belongs properly to God, 2Ki 10:16; Rom 10:2; Phi 3:6; "zeal," in the sense of anxiety for the Lord's honor, they have, Num 25:11, Num 25:13; Psa 69:9; 2Co 7:11; 2Co 9:2); and for "salvation," which is of God alone (Psa 3:8), they have as their helmet, "the hope of salvation" (1Th 5:8). The "helmet of salvation" is attributed to them (Eph 6:14, Eph 6:17) in a secondary sense; namely, derived from Him, and as yet only in hope, not fruition (Rom 8:24). The second coming here, as often, is included in this representation of Messiah. His "zeal" (Joh 2:15-17) at His first coming was but a type of His zeal and vengeance against the foes of God at His second coming (2Th 1:8-10; Rev 19:11-21).

JFB: Isa 59:18 - -- Hebrew, "recompenses"; "according as their deeds demand" [MAURER]. This verse predicts the judgments at the Lord's second coming, which shall precede ...

Hebrew, "recompenses"; "according as their deeds demand" [MAURER]. This verse predicts the judgments at the Lord's second coming, which shall precede the final redemption of His people (Isa 66:18, Isa 66:15-16).

JFB: Isa 59:18 - -- (See on Isa 41:1). Distant countries.

(See on Isa 41:1). Distant countries.

JFB: Isa 59:19 - -- (Isa 45:6; Mal 1:11). The result of God's judgments (Isa 26:9; Isa 66:18-20).

(Isa 45:6; Mal 1:11). The result of God's judgments (Isa 26:9; Isa 66:18-20).

JFB: Isa 59:19 - -- (Jer 46:7-8; Rev 12:15).

JFB: Isa 59:19 - -- Rather, from a different Hebrew root, "shall put him to flight," "drive him away" [MAURER]. LOWTH, giving a different sense to the Hebrew for "enemy" ...

Rather, from a different Hebrew root, "shall put him to flight," "drive him away" [MAURER]. LOWTH, giving a different sense to the Hebrew for "enemy" from that in Isa 59:18, and a forced meaning to the Hebrew for "Spirit of the Lord," translates, "When He shall come as a river straitened in its course, which a mighty wind drives along."

JFB: Isa 59:20 - -- Rom 11:26 quotes it, "out of Zion." Thus Paul, by inspiration, supplements the sense from Psa 14:7 : He was, and is come to Zion, first with redempti...

Rom 11:26 quotes it, "out of Zion." Thus Paul, by inspiration, supplements the sense from Psa 14:7 : He was, and is come to Zion, first with redemption, being sprung as man out of Zion. The Septuagint translates "for the sake of Zion." Paul applies this verse to the coming restoration of Israel spiritually.

JFB: Isa 59:20 - -- (Rom 11:26). "shall turn away ungodliness from Jacob"; so the Septuagint, Paul herein gives the full sense under inspiration. They turn from transgre...

(Rom 11:26). "shall turn away ungodliness from Jacob"; so the Septuagint, Paul herein gives the full sense under inspiration. They turn from transgression, because He first turns them from it, and it from them (Psa 130:4; Lam 5:21).

JFB: Isa 59:21 - -- The covenant is with Christ, and with them only as united to Him (Heb 2:13). Jehovah addresses Messiah the representative and ideal Israel. The litera...

The covenant is with Christ, and with them only as united to Him (Heb 2:13). Jehovah addresses Messiah the representative and ideal Israel. The literal and spiritual Israel are His seed, to whom the promise is to be fulfilled (Psa 22:30).

JFB: Isa 59:21 - -- (Jer 31:31-37; Mat 28:20). An ode of congratulation to Zion on her restoration at the Lord's second advent to her true position as the mother church...

(Jer 31:31-37; Mat 28:20).

An ode of congratulation to Zion on her restoration at the Lord's second advent to her true position as the mother church from which the Gospel is to be diffused to the whole Gentile world; the first promulgation of the Gospel among the Gentiles, beginning at Jerusalem [Luk 24:47], is an earnest of this. The language is too glorious to apply to anything that as yet has happened.

Clarke: Isa 59:16 - -- And wondered that there was no intercessor - This and the following verses some of the most eminent rabbins understand as spoken of the Messiah. Kim...

And wondered that there was no intercessor - This and the following verses some of the most eminent rabbins understand as spoken of the Messiah. Kimchi says that Rabbi Joshua ben Levi proposes this objection: "It is written, ‘ Behold, he will come in the clouds of heaven as the son of man,’ Dan 7:13; and elsewhere it is written, ‘ He cometh lowly, and riding upon an ass,’ Zec 9:9. How can these texts be reconciled? Thus: If the Jews have merit, he will come unto them in the clouds of heaven; but if they be destitute of merit, he will come unto them riding upon an ass."Now out of their own mouth they may be condemned. They were truly destitute of all merit when Jesus Christ came into Jerusalem riding upon an ass, according to the letter of the above prophecy; and they neither acknowledged nor received him. And that they were destitute of merit their destruction by the Romans, which shortly followed their rejection of him, sufficiently proves.

Clarke: Isa 59:17 - -- For clothing "For his clothing"- תלבשת tilbosheth . "I cannot but think that this word, תלבשת tilbosheth , is an interpolation 1. ...

For clothing "For his clothing"- תלבשת tilbosheth . "I cannot but think that this word, תלבשת tilbosheth , is an interpolation

1.    It is in no one ancient version

2.    It is redundant in the sense, as it is before expressed in בגדי bigdey

3.    It makes the hemistich just so much longer than it ought to be, if it is compared with the others adjoining

4.    It makes a form of construction in this clause less elegant than that in the others

5.    It might probably be in some margin a various reading for בגדי bigdey , and thence taken into the text

This is more probable, as its form is such as it would be if it were in regimine , as it must be before נקם nakam ."- Dr. Jubb. Two sorts of armor are mentioned: a breast-plate and a helmet, to bring righteousness and salvation to those who fear him; and the garments of vengeance and the cloak of zeal for the destruction of all those who finally oppose him, and reject his Gospel.

Clarke: Isa 59:18 - -- According to their deeds, accordingly he will repay "He is mighty to recompense; he that is mighty to recompense will requite"- The former part of t...

According to their deeds, accordingly he will repay "He is mighty to recompense; he that is mighty to recompense will requite"- The former part of this verse, as it stands at present in the Hebrew text, seems to me to be very imperfect, and absolutely unintelligible. The learned Vitringa has taken a great deal of pains upon it after Cocceius, who he says is the only one of all the interpreters, ancient or modern, who has at all understood it, and has opened the way for him. He thinks that both of them together have clearly made out the sense; I do not expect that any third person will ever be of that opinion. He says, Videtur sententia ad verbum sonare: quasi propter facta [adversariorum ] quasi propter rependet; excandescentiam, etc., et sic reddidit Pagnimus . "According to the height of their demerits, he will repay them to the height: fury to his adversaries, recompense to his enemies,"etc. - Waterland. This he converts, by a process which will not much edify my reader, into Secundum summe merita, secundum summe (merita ) rependet ; which is his translation. They that hold the present Hebrew text to be absolutely infallible must make their way through it as they can; but they ought surely to give us somewhat that has at least the appearance of sense. However, I hope the case here is not quite desperate; the Chaldee leads us very fairly to the correction of the text, which is both corrupted and defective. The paraphrase runs thus: מרי גמליא הוא גמלא ישלם marey gumlaiya hu simla yeshallem , "The Lord of retribution, he will render recompense."He manifestly read בעל baal instead of כעל keal . מרי גמליא marey gumlaiya is בעל גמלות baal gemuloth ; as מרי מרירותא marey merirutha is בעל אף baal aph . Pro 22:24. And so in the Chaldee paraphrase on Isa 35:4 : מרי גמליא יי הוא יתגלי marey gamlaiya yeya hu yithgeley , "The Lord of retribution, Jehovah himself, shall be revealed;"words very near to those of the prophet in this place

The second כעל keal , which the Chaldee has omitted, must be read בעל baal likewise. With this only addition to the Chaldee, which the Hebrew text justifies, we are supplied with the following clear reading of the passage: -

הוא גמלות בעל
hu gemuloth baal
  
ישלם גמלות בעל
yeshallem gemuloth baal

The Lord of retributions h

The Lord of retributions, shall repay

The כ caph in כעל keal twice seems to have been at first ב beth , in MS. This verse in the Septuagint is very imperfect. In the first part of it they give us no assistance: the latter part is wholly omitted in the printed copies; but it is thus supplied by MSS. Pachom. and 1. D. II: Τοις ὑπεναντιοις αυτου· αμυναν τοις εχθροις αυτου· ταις νησοις αποδομα αποτισει . - L.

Clarke: Isa 59:19 - -- When the enemy shall come in like a flood - This all the rabbins refer to the coming of the Messiah. If ye see a generation which endures much tribu...

When the enemy shall come in like a flood - This all the rabbins refer to the coming of the Messiah. If ye see a generation which endures much tribulation, then (say they) expect him, according to what is written: "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him.

Kimchi says, he that was the standard-bearer always began the battle by first smiting at the enemy. Here then the Spirit of the Lord is the standard-bearer, and strikes the first blow. They who go against sin and Satan with the Holy Spirit at their head, are sure to win the day

The Spirit of the Lord shall lift up a standard against him "Which a strong wind driveth along"- Quam spiritus Domini cogit , "Which the Spirit of the Lord drives on."- Vulg. נוססה nosesah , pihel a נוס nus fugit . Kimchi says his father thus explained this word: נוססה nosesah interpretatur in significatione fugae, et ait, spiritus Domini fugabit hostem;-nam secundum eum נוססה nosesah est ex conjugatione quadrata, ejusque radix est נוס nus : "nosesah he interpreted in the signification of flight, - The Spirit of the Lord shall put the enemy to flight; for according to him the root of the word is נוס nus , he put to flight."The object of this action I explain otherwise. The conjunction ו vau , prefixed to רוח ruach , seems necessary to the sense, it is added by the corrector in one of the Koningsberg MSS., collated by Lilienthal. It is added also in one of my own.

Clarke: Isa 59:20 - -- Unto them that turn from transgression in Jacob "And shall turn away iniquity from Jacob"- So the Septuagint and St. Paul, Rom 11:26, reading instea...

Unto them that turn from transgression in Jacob "And shall turn away iniquity from Jacob"- So the Septuagint and St. Paul, Rom 11:26, reading instead of לשבי leshabey and ביעקב beyaacob , והשיב veheshib and מיעקב meyaacob . The Syriac likewise reads והשיב veheshib ; and the Chaldee, to the same sense, ולהשיב ulehashib . Our translators have expressed the sense of the present reading of the Hebrew text: "And unto them that turn from transgression in Jacob."

Clarke: Isa 59:21 - -- This is my covenant with them "This is the covenant which I make with them"- For אותם otham , them, twenty-four MSS., (four ancient), and nine ...

This is my covenant with them "This is the covenant which I make with them"- For אותם otham , them, twenty-four MSS., (four ancient), and nine editions have אתם ittam , with them

My Spirit that is upon thee - This seems to be an address to the Messiah; Kimchi says it is to the prophet, informing him that the spirit of prophecy should be given to all Israelites in the days of the Messiah, as it was then given to him, i.e., to the prophet

Clarke: Isa 59:21 - -- And my words which I have put in thy mouth - Whatsoever Jesus spoke was the word and mind of God himself; and must, as such, be implicitly received

And my words which I have put in thy mouth - Whatsoever Jesus spoke was the word and mind of God himself; and must, as such, be implicitly received

Clarke: Isa 59:21 - -- Nor out of the mouth of thy seed - The same doctrines which Jesus preached, all his faithful ministers preach; and his seed - genuine Christians, wh...

Nor out of the mouth of thy seed - The same doctrines which Jesus preached, all his faithful ministers preach; and his seed - genuine Christians, who are all born of God, believe; and they shall continue, and the doctrines remain in the seed’ s seed through all generations - for ever and ever. This is God’ s covenant, ordered in all things and sure.

Calvin: Isa 59:16 - -- 16.He saw that there was no man Isaiah continues the same subject, but expresses more, and relates more fully what he had briefly noticed; for what h...

16.He saw that there was no man Isaiah continues the same subject, but expresses more, and relates more fully what he had briefly noticed; for what he said in the preceding verse, that “it displeased the Lord that there was no judgment,” might have been obscure. In this passage he repeats that the Lord saw that “there was no man” 145 to render assistance to the Church, and that he wondered. He makes use of the verb ישתומם ( yishtomem) in the Hithpahel conjugation, 146 for the purpose of denoting that the Lord was the cause of his own astonishment; as if he had said, “He made himself astonished.”

He wondered that none came forward Some think that מפגיע ( maphgiang) means an intercessor; but I think that the meaning is this, that there was none who endeavored to relieve their affliction, that there was no physician who applied his hand to this wound, and that for this reason God “wondered.” The reason why he attributes to God this astonishment may be easily understood. By this rebuke he intended to put the Jews to shame, that they might not, according to their custom, resort to hypocritical pretenses for concealing their sins; and, because it was incredible and monstrous that there was not found in a holy and elect people any one that opposed injustice, he represents God as astonished at such a novelty, that the Jews may at length be ashamed and repent. Was it possible that there could be greater obstinacy of which they ought to be ashamed, since by their wickedness they moved God to astonishment?

At the same time he rebukes their hypocrisy, if they pretend to have eminent piety and holiness, when God, after a diligent search, did not find even one upright man. He likewise praises and magnifies the unspeakable mercy of God, in condescending to rescue, as if from the depths of hell, a people whose condition was so desperate; for the Jews were undoubtedly reminded by these words in what manner they ought to hope for redemption; namely, because God is pleased to rise up miraculously to save what was lost. Besides, by the word “wonder” he describes also God’s fatherly care. It is certain that God is not liable to those passions, so as to wonder at anything as new or uncommon; but he accommodates himself to us, in order that, being deeply moved by a conviction of our evils, we may view our condition with horror. Thus, when he says that “the Lord saw,” he means that there is no help in our own industry; when he says that the Lord “wonders,” he means that we are excessively dull and stupid, because we neither perceive nor care for the evils of our condition; and yet that our indifference does not prevent the Lord from rendering assistance to his Church.

Therefore his arm brought (or, made) salvation to him. By these words he means that we ought not to despair, although we receive no assistance from men. Yet, reducing to nothing every other assistance, he pronounces the salvation of his own nation, and consequently of all mankind, to be owing, from first to last, to God’s undeserved goodness and absolute power. Thus, in like manner as, by asserting that God is abundantly sufficient for himself, and has power and strength sufficient to redeem the Jews, he stretches out his hand to the feeble; so, by saying that men can do nothing to promote their salvation, he abases all pride, that, being stripped of confidence in their works, they may approach to God. And we must observe this design of the Prophet; for, in reading the Prophets and Apostles, we must not merely consider what they say, but for what purpose, and with what design. Here, therefore, we ought chiefly to observe the design of the Prophet, that in God alone is there sufficient power for accomplishing our salvation, that we may not look hither and thither; for we are too much disposed to lean on external aids; but that we ought to place the hope of salvation nowhere else than on the arm of God, and that the true foundation of the Church is in his righteousness, and that they do wrong who depend on anything else; since God has borrowed nothing from any but himself.

The usefulness of this doctrine is still more extensive; for, although all remedies often fail us, yet the Lord will find sufficient assistance in his own arm. Whenever, therefore, we are destitute of men’s assistance, and are overwhelmed by calamities of every kind, and see nothing before us but ruin, let us betake ourselves to this doctrine, and let us rest assured that God is sufficiently powerful to defend us; and, since he has no need of the assistance of others, let us learn to rely firmly and confidently on his aid.

Yet we must keep in remembrance the universal doctrine, namely, that the redemption of the Church is a wonderful blessing bestowed by God alone, that we may not ascribe anything to the strength or industry of men. With abhorrence we ought to regard the pride of those who claim for themselves any part of that praise which belongs to God, since in him alone is found both the cause and the effect of our salvation.

And his righteousness, it upheld him Here arm denotes power and strength, and righteousness denotes the integrity which he displays in procuring the salvation of his people, when he is their protector, and delivers them from destruction. 147 When he says that “the arm of God brought to him salvation,” this must not be limited to God, and ought not to be taken passively, as if God saved himself, but, actively; so that this salvation refers to the Church, which he has delivered from the bands of enemies.

Calvin: Isa 59:17 - -- 17.And he put on righteousness as a coat of mail Here he equips God with his armor, for the purpose both of confirming more and more the confidence o...

17.And he put on righteousness as a coat of mail Here he equips God with his armor, for the purpose both of confirming more and more the confidence of believers, and of stripping all men of all confidence in their own strength. The meaning of the verse amounts to this, that God is in want of nothing for discomfiting his enemies and gaining the victory; because from his righteousness, power, and grace, and from his ardent love of his people, he will make for himself πανοπλίαν complete armor. And this is again worthy of remark; for, although we acknowledge that God is sufficiently powerful, yet we are not satisfied with it, but at. the same time seek other help. Thus our minds are always inclined to unbelief, so that they fasten on inferior means, and are greatly entangled by them.

In order to correct this vice, Isaiah presents this lively description; as if he had said, “Know ye that God has in his hand all the safeguards of your salvation, and will be in want of nothing to deliver you in spite of enemies and bring you back to your native country; and therefore there is no reason why you should tremble.” Besides, there is nothing to which we are more prone than to imagine that we bestow something on God, and thus to claim for ourselves some part of the praise which ought to remain undivided with him.

When he clothes God with vengeance, and with indignation as a cloak, this relates to enemies, against whom God is said to be enraged for the sake of his people; and thus, the more that Satan labors and makes every effort against us, so much the more does God kindle with zeal, and so much the more powerfully does he rise up, to render assistance to us. Although, therefore, Satan and all the reprobate do not rest, but raise up obstacles of every kind to prevent our salvation, and even exert themselves furiously to destroy us, yet, by his power alone, God will defeat all their efforts.

Calvin: Isa 59:18 - -- 18.As if on account of recompenses He confirms the statement of the preceding verse; for he shows what will be the nature of that vengeance with whic...

18.As if on account of recompenses He confirms the statement of the preceding verse; for he shows what will be the nature of that vengeance with which he had clothed the Lord; namely, that he is prepared to render recompense to his enemies. We must attend to the reason why the Prophet describes the Lord as thus armed, indignant, and ready for vengeance. It is, because the salvation of the Church is connected with the destruction of the wicked; and therefore God must be armed against the enemies who wish to destroy us.

Hence we see God’s infinite love toward us, who loves us so ardently that he bears hostility to our enemies, and declares that he will render recompense to them. So strong is his affection to his little flock, that he sets a higher value on them than on the whole world. This is the reason why he says that he will render recompense to the islands, that is, to countries beyond the sea and far off; for, in order to deliver his people, he overthrew monarchies that were powerful, and that appeared to be invincible. But, although here he mentions none but mortal men, still we must begin with Satan, who is their head.

Calvin: Isa 59:19 - -- 19.Therefore they shall fear the name of Jehovah He now testifies that this work of redemption shall be so splendid and illustrious, that the whole w...

19.Therefore they shall fear the name of Jehovah He now testifies that this work of redemption shall be so splendid and illustrious, that the whole world shall wonder, behold, praise, and celebrate, and, struck with fear, shall render glory to God. It is uncertain whether he means the conversion of the Gentiles, or the terror with which God dismays his enemies. For my own part, I am more inclined to the former opinion, that, even to the utmost boundaries of the earth, the name of God shall be revered and honored, so that the Gentiles shall not only tremble, but shall serve and adore him with true repentance.

For 148 the enemy shall come as a river. As to the reason now assigned, commentators differ. But the true meaning, in my opinion, is, that the attack of the enemy shall be so furious that, like a rapid and impetuous torrent, it shall appear to sweep away and destroy everything, but that the Lord shall cause it instantly to subside and disappear. It is therefore intended to heighten the description of the divine power, by which the vast strength and dreadful fury of the enemies are repelled, receive a different direction, and fall to pieces.

A question now arises, “What redemption does the Prophet mean?” I reply, as I have already suggested on another passage, that these promises ought not to be limited, as is commonly done, to a single redemption; for the Jews refer it, exclusively to the deliverance from Babylon, while Christians refer it to Christ alone. For my part, I join both, so as to include the whole period after the return of the people along with that which followed down to the coming of Christ; for this prophecy was not fulfilled but in Christ, and what is said here cannot apply to any other. Never was the glory of God revealed to the whole world, nor were his enemies put to flight so as not to recover their strength, till Christ achieved a conquest and illustrious triumph over Satan, sin, and death.

Calvin: Isa 59:20 - -- 20.And a Redeemer shall come to Zion He again confirms what he formerly said, that the people shall be delivered, and that God will be the author of ...

20.And a Redeemer shall come to Zion He again confirms what he formerly said, that the people shall be delivered, and that God will be the author of this blessing. He bids the people, therefore, be of good cheer in their captivity, which shall not be perpetual; and next, he exhorts them to place the hope of redemption in God alone, that they may fix their minds solely on his promises. By the name Zion he denotes here, as in other passages, captives and exiles; for however far they had been banished from their country, still they must have carried the temple in their hearts.

And to them who have turned away from iniquity That the bastard children of Abraham may not apply indiscriminately to themselves what he has just now said, he proceeds to show to whom the redemption shall come, namely, to those only who have been truly consecrated to the Lord. It is certain that many returned from Babylon, who were not moved by any feeling of repentance, and yet who became partakers of the same blessing. But the Prophet speaks of the complete redemption which the elect alone enjoy; for, although the fruit of external redemption extends also to hypocrites, yet they have not embraced the blessing of God for salvation. The design of the Prophet is, to show that the punishment; of banishment will be advantageous, that God may gather his Church, after having purified it from filth and pollution; for we must always bear in remembrance what we saw elsewhere as to the diminution of the people.

In this way the Prophet exhorts the elect to the fear of God, that they may profit by his chastisements. Hence infer, that we cannot be reconciled to God through the blood of Christ, unless we first repent of our sins; not that salvation, which is founded on the pardon of sins, depends on our repentance; but repentance is joined to it in such a manner that it cannot be separated. They whom the Lord receives into favor are renewed by his Spirit in such a manner as to abhor their vices and change their manner of life.

Papists overturn the whole doctrine of salvation, by mingling and confounding pardon of sin with repentance; and not only they, but others also who wish to be thought more acute. 149 They acknowledge that a man is justified by free grace through Christ, but add, that it is because we are renewed by him. Thus they make our justification to depend partly on the pardon of sins and partly on repentance. But in this way our consciences will never be pacified; for we are very far from being perfectly renewed. These things must, therefore, be distinguished, so as to be neither separated nor confounded; and thus our salvation will rest; on a solid foundation.

Paul quotes this passage, (Rom 11:26) in order to show that there is still some remaining hope among the Jews; although from their unconquerable obstinacy it might be inferred that they were altogether cast off and doomed to eternal death. But because God is continually mindful of his covenant, and “his gifts and calling are without repentance,” (Rom 11:29) Paul justly concludes that it is impossible that there shall not at length be some remnant that come to Christ, and obtain that salvation which he has procured. Thus the Jews must at length be collected along with the Gentiles, that out of both “there may be one fold” under Christ. (Joh 10:16) It is of the deliverance from Babylon, however, that the Prophet treats. This is undoubtedly true; but we have said that he likewise includes the kingdom of Christ, and spiritual redemption, to which this prediction relates. Hence we have said that Paul infers that he could not be the redeemer of the world, without belonging to some Jews, whose fathers he had chosen, and to whom this promise was directly addressed.

Saith Jehovah By these words, in the conclusion of the verse, he sets a seal to the excellent sentiment which he has expressed.

Calvin: Isa 59:21 - -- 21.And I make this my covenant with them Because it was difficult to believe what the Prophet has hitherto declared, therefore he endeavors, in vario...

21.And I make this my covenant with them Because it was difficult to believe what the Prophet has hitherto declared, therefore he endeavors, in various ways, to confirm the Jews, that they may rely with unshaken confidence on this promise of salvation, and may ascribe to God so much honor as to trust in his word. And we ought carefully to observe the word covenant, by which the Prophet points out the greatness and excellence of this promise; for the promises are more extensive, and may be regarded as the stones of the building, while the foundation of it is the covenant, which upholds the whole mass. He makes use of this word, therefore, that they might not think that it contained some matter of ordinary occurrence, and adds these confirmations, that, although the Lord did not immediately perform this, they might nevertheless expect it with firm and unshaken hope; and there appears to be an implied contrast, that believers may cheerfully look forward to the new covenant, which was to be established in the hand of Christ.

My Spirit that is upon thee, and my words What is now added may be thought to be feeble and trivial, when he enjoins the Church to be satisfied with the “word” and “Spirit;“ as if this were a great happiness, to hang in suspense on nothing but God’s promises. Yet although the Prophet commends the value and excellence of doctrine, I have no doubt that still it is not separated from its effect. But because God regulates and dispenses his grace in such a manner, that, as long as believers remain in this world, he always trains them to patience, and does not in every instance answer their prayers, therefore he brings them back to doctrine; as if he had said, “Thou wilt indeed find that I am kind to thee in various ways; but. there is no happiness which will be of greater importance to thee, or which thou oughtest to desire more earnestly, than to feel that I am present by ‘the word’ and ‘the Spirit.’” Hence we infer that this is a most valuable treasure of the Church, that he has chosen for himself a habitation in it, to dwell in the hearts of believers by his Spirit, and next to preserve among them the doctrine of his gospel.

Shall not depart out of thy mouth Finally, he foretells that the Lord will never forsake his people, but will always be present with them by “his Spirit” and by “the word.” The “Spirit” is joined with the word, because, without the efficacy of the Spirit, the preaching of the gospel would avail nothing, but would remain unfruitful. In like manner, “the word” must not be separated from “the Spirit,” as fanatics imagine, who, despising the word, glory in the name of the Spirit, and swell with vain confidence in their own imaginations. It is the spirit of Satan that is separated from the word, to which the Spirit of God is continually joined. Now, when he quickens outward doctrine, so that it strikes root in our hearts, our condition is happy even amidst many afflictions; and I have no doubt that the Prophet expressly declares that, although God deals kindly with his Church, still its life and salvation shall be laid up in faith. Thus the new people is distinguished from the ancient people; for, as the kingdom of Christ is spiritual, so, since he has risen from the dead, believing souls must be raised up along with him. But now he promises that the Church will never be deprived of this invaluable blessing, but will be guided by the Holy Spirit and sustained by heavenly doctrine; for it would be of little avail that the gospel should once be offered to us, and that the Spirit should be given to us, if he did not dwell with us.

Which I have put in thy mouth The Prophet shows that God addresses us in such a manner that he chooses to employ the ministry and agency of men. He might indeed speak from heaven or send angels; but he has consulted our advantage the more by addressing and exhorting us through men like ourselves, that, by their voice and word, he may more gently draw us to himself. This order has therefore been established by him in the Church, that it is vain for those who reject his ministers to boast that they are willing to obey God; and therefore he commands us to seek the word and doctrine from the mouth of prophets and teachers, who teach in his name and by his authority, that we may not foolishly hunt after new revelations.

My words shall not depart The phrase, “shall not depart,” is rendered by some in the imperative mood, for which it is well known that the future tense is sometimes used. But here a command or exhortation is not appropriate; for the Prophet promises that which God intends to fulfill. An exhortation may indeed be drawn from it, but the priority is due to the promise, which is to this effect, that the Lord will assist his Church, and will take care of it, so as never to allow it to be deprived of doctrine. To this, therefore, we ought always to look, when we are tempted by adversity, and when everything does not succeed according to our wish; for we must be supported and upheld by the word and the Spirit, of which the Lord declares that we shall never be left destitute.

Defender: Isa 59:19 - -- These great promises will be literally fulfilled in the last days of the coming tribulation period (Rev 12:15-17)."

These great promises will be literally fulfilled in the last days of the coming tribulation period (Rev 12:15-17)."

Defender: Isa 59:20 - -- Cited in Rom 11:26, Rom 11:27. In that day, "all Israel shall be saved.""

Cited in Rom 11:26, Rom 11:27. In that day, "all Israel shall be saved.""

TSK: Isa 59:16 - -- he saw : Isa 50:2, Isa 64:7; Gen 18:23-32; Psa 106:23; Jer 5:1; Eze 22:30; Mar 6:6 therefore : Isa 52:10, Isa 63:3-5; Psa 98:1

TSK: Isa 59:17 - -- he put on righteousness : Isa 11:5, Isa 51:9; Job 29:14; Rom 13:12-14; 2Co 6:7; Eph 6:14, Eph 6:17; 1Th 5:8; Rev 19:11 the garments : Deu 32:35-43; Ps...

TSK: Isa 59:18 - -- According : Isa 63:6; Job 34:11; Psa 18:24-26, Psa 62:12; Jer 17:10, Jer 50:29; Mat 16:27; Rom 2:6; Rev 20:12, Rev 20:13 deeds : Heb. recompences fury...

TSK: Isa 59:19 - -- shall they : Isa 11:9-16, Isa 24:14-16, Isa 49:12, Isa 66:18-20; Psa 22:27, Psa 102:15, Psa 102:16, Psa 113:3; Dan 7:27; Zep 3:8, Zep 3:9; Mal 1:11; R...

shall they : Isa 11:9-16, Isa 24:14-16, Isa 49:12, Isa 66:18-20; Psa 22:27, Psa 102:15, Psa 102:16, Psa 113:3; Dan 7:27; Zep 3:8, Zep 3:9; Mal 1:11; Rev 11:15

When : This all the Rabbins refer to the coming of the Messiah. If, say they, ye see a generation which endured much tribulation, then expect Him, according to what is written, ""When the enemy shall come in like a flood,""etc.

the enemy : Rev 12:10,Rev 12:15-17, Rev 17:14, Rev 17:15

the Spirit : Isa 11:10; Zec 4:6; 2Th 2:8; Rev 20:1-3

lift up a standard against him : or, put him to flight

TSK: Isa 59:20 - -- the Redeemer : Oba 1:17-21; Rom 11:26, Rom 11:27 unto : Deu 30:1-10; Eze 18:30,Eze 18:31; Dan 9:13; Act 2:36-39, Act 3:19, Act 3:26, Act 26:20; Tit 2:...

TSK: Isa 59:21 - -- this : Isa 49:8, Isa 55:3; Jer 31:31-34, Jer 32:38-41; Eze 36:25-27, Eze 37:25-27; Eze 39:25-29; Heb 8:6-13, Heb 10:16 My spirit : Isa 11:1-3, Isa 61:...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 59:16 - -- And he saw that there was no man - That is, no wise and prudent man qualified to govern the affairs of the people. Or, that there was no man qu...

And he saw that there was no man - That is, no wise and prudent man qualified to govern the affairs of the people. Or, that there was no man qualified to interpose and put an end to these evils; no one qualified to effect a reformation, and to save the nation from the calamities which their sins deserved. The reason why God provided a Redeemer was, that such was the extent and nature of human depravity, that no one on earth could arrest it, and save the world. A similar expression occurs in Isa 41:28.

And wondered - This is language adapted to the mode of speaking among men. It cannot be taken literally, as if God was amazed by suddenly coming to the knowledge of this fact. It is designed to express, with great emphasis, the truth, that there was no one to intercede, and that the wicked world was lying in a helpless condition.

That there was no intercessor - On the meaning of the word here rendered ‘ intercessor,’ see the notes at Isa 53:6. The Chaldee renders it, ‘ There was no man who could stand and pray for them.’ In Isa 63:5, Isaiah expresses the idea in the following language: I looked, and there was none to help; and I wondered that there was none to uphold.’

Therefore his arm - On the meaning of this phrase, see the notes at Isa 40:10 (compare Isa 51:5; Isa 63:5). The idea is, that salvation was to be traced to God alone. It did not originate with man, and it was not accomplished by his agency or help.

And his righteousness, it sustained him - Sustained by the consciousness that he was doing right, he went forward against all opposition, and executed his plan. This is language derived from the mode of speaking among people, and it means that as a man who is engaged in a righteous cause is sustained amidst much opposition by the consciousness of integrity, so it is with God. The cause of redemption is the great cause of righteousness on earth. In this cause the Redeemer was sustained by the consciousness that he was engaged in that which was designed to vindicate the interests of truth and justice, and to promote righteousness throughout the universe.

Barnes: Isa 59:17 - -- For he put on righteousness - That is, God the Redeemer. The prophet here introduces him as going forth to vindicate his people clad like an an...

For he put on righteousness - That is, God the Redeemer. The prophet here introduces him as going forth to vindicate his people clad like an ancient warrior. In the declaration that he ‘ put on righteousness,’ the essential idea is, that he was pure and holy. The same image is used by the prophet in another figure in Isa 11:5 (see the note at that place).

As a breastplate - The breastplate was a well-known piece of ancient armor, designed to defend the breast from the darts and the sword of an enemy. The design here is, to represent the Redeemer as a hero; and accordingly allusion is made to the various parts of the armor of a warrior. Yet he was not to be literally armed for battle. Instead of being an earthly conqueror, clad in steel, and defended with brass, his weapons were moral weapons, and his conquests were spiritual. The various parts of his weapons were ‘ righteousness.’ ‘ salvation,’ and ‘ zeal.’ This statement should have been, in itself, sufficient to keep the Jews front anticipating a Messiah who would be a bloody warrior and distinguished for deeds of conquest and blood. This figure of speech is not uncommon. Paul (in Eph 6:14-17; compare 2Co 6:7) has carried it out to greater length, and introduced more particulars in the description of the spiritual armor of the Christian.

And an helmet of salvation - The helmet was a piece of defensive armor for the head. It was made of iron or brass, and usually surmounted by a crest of hair. It was designed to guard the head from the stroke of a sword. No particular stress should be laid on the fact, that it is said that ‘ salvation’ would be the helmet. The design is to represent the Redeemer by the figure of a hero clad in armor, yet there seems to be no particular reason why salvation should be referred to as the helmet, or righteousness as the cuirass or breastplate. Nothing is gained by a fanciful attempt to spiritualize or explain them.

And he put on the garments of vengeance for clothing - By ‘ garments,’ here, Vitringa supposes that there is reference to the interior garments which were worn by the Orientals corresponding to the tunic of the Romans. But it is more probable that the allusion is to the other parts of the dress or armor in general of the ancient warrior. The statement that he was clad in the garments of vengeance means, that he would go forth to vindicate his people, and to take vengeance on his foes. It would not be for mere defense that he would be thus armed for battle; but he would go forth for aggressive movements, in subduing his enemies and delivering his people (compare Isa 63:1-6).

And was clad with zeal as a cloak - The cloak worn by men in military as well as in civil life, was a loose flowing robe or mantle that was thrown over the body, usually fastened on the right shoulder by a hook or clasp, and suffered to flow in graceful folds down to the feet. In battle, it would be laid aside, or secured by a girdle about the loins. Vitringa remarks, that, as it was usually of purple color, it was adapted to represent the zeal which would burn for vengeance on an enemy. But the whole figure here is that drawn from a warrior or a conqueror: a hero prepared alike for defense and offence. The idea is, that he would be able to defend and vindicate his people, and to carry on aggressive warfare against his enemies. But it was not to be a warfare literally of blood and carnage. It was to be such as would be accomplished by righteousness, and zeal, and a desire to secure salvation. The triumph of righteousness was the great object still; the conquests of the Redeemer were to be those of truth.

Barnes: Isa 59:18 - -- According to their deeds - The general sentiment of this verse is plain, though there is not a little difficulty in the construction of the Heb...

According to their deeds - The general sentiment of this verse is plain, though there is not a little difficulty in the construction of the Hebrew. Lowth pronounces the former part of the verse, as it stands in the Hebrew text, to be ‘ absolutely unintelligible. By a slight change in the Hebrew as it now stands (reading בעל ba‛al , "lord,"instead of כעל ke ‛al "as according to"), Lowth supposes that he has obtained the true sense, and accordingly translates it:

He is mighty to recompense;

He that is mighty to recompense shall requite.

This translation is substantially according to the Chaldee, but there is no authority from manuscripts to change the text in this place. Nor is it necessary. The particle כעל ke ‛al occurs as a preposition in Isa 63:7, in the sense of ‘ as according to,’ or ‘ according to,’ and is similar in its form to the word מעל mē‛al , which often occurs in the sense of from above, or from upon Gen 24:64; Gen 40:19; Isa 34:16; Jer 36:11; Amo 7:11. The sense of the verse before us is, that God would inflict just punishment on his enemies. It is a general sentiment, applicable alike to the deliverance from Babylon and the redemption of his church and people at all times. In order to effect the deliverance of his people it was necessary to take vengeance on those who had oppressed and enslaved them. So in order to redeem his church, it is often necessary to inflict punishment on the nations that oppose it, or to remove by death the adversaries that stand in his way. This punishment is inflicted strictly according to their deeds. The principal thought here is, undoubtedly, that as they had opposed and oppressed the people of God, so he would take vengeance on them. He would remove his enemies, and prepare the way in this manner for the coming of his kingdom.

To the islands - On the use of the word ‘ islands’ in Isaiah, see the notes at Isa 41:1. The idea here is, that he would ‘ repay recompence’ or take vengeance on the foreign nations which had oppressed them.

Barnes: Isa 59:19 - -- So shall they fear - That is, the result of the divine interposition to punish his enemies, shall be to secure the acknowledgment of the existe...

So shall they fear - That is, the result of the divine interposition to punish his enemies, shall be to secure the acknowledgment of the existence and perfections of Yahweh in every part of the world. See especially the notes at Isa 45:6.

When the enemy shall come in - There has been great variety in the interpretation of this passage, and it is remarkable that our translators have departed from all the ancient versions, and that the present translation differs from nearly all the modern expositions of the place. Lowth renders it:

When he shall come like a river straitened in his course,

Which a strong wind driveth along.

Jerome (the Vulgate) renders it, ‘ When he shall come as a violent river which the Spirit of the Lord ( spiritus Domini , or the wind of the Lord, that is, a strong wind) drives along. The Septuagint, ‘ For the wrath of the Lord will come like an impetuous stream; it will come with fury.’ The Chaldee, ‘ When they shall come who oppress, like an overflowing of the river Euphrates.’ The Syriac, ‘ Because when the oppressor shall come as a river, the Spirit of the Lord shall humble him.’ The reason of this variety of interpretation is the ambiguity of the Hebrew words which occur in the verse. The word which in our common version is rendered ‘ the enemy’ ( צר tsâr , from צרר tsârar , to press, compress, bind up together; intrans. to be straitened, or compressed), may mean either:

1. "An adversary, enemy, persecutor,"synonymous with אויב 'ôyēb , as in Num 10:9; Deu 32:27; Job 16:9; or,

2. "Straits, affliction"Psa 4:2; Psa 18:7; Psa 44:11; or,

3. "Strait, narrow"Num 22:26; Job 41:7.

‘ It may be, therefore, here either a noun meaning an enemy; or it maybe an adjective qualifying the word river, and then will denote a river that is closely confined within its banks, and that is urged forward by a mass of accumulating waters, or by a mighty wind. According to this, it will mean that Yahweh will come to take vengeance with the impetuosity of a river that swells and foams and is borne forward with violence in its course. The comparison of a warrior or hero with such a mighty and impetuous torrent, is exceedingly forcible and beautiful, and is not uncommon (see the notes at Isa 8:7). The phrase rendered ‘ the Spirit of the Lord’ ( יהוה רוח rûach ye hovâh ), may denote ‘ the wind of Yahweh,’ or a strong, violent, mighty wind. The appropriate signification of the word רוח rûach , is wind, or breath; and it is well known that the name of God is often in the Scriptures used to denote that which is mighty or vast, as in the phrase, mountains of God, cedars of God, etc.

There is no reason why it should be here regarded as denoting ‘ the Spirit of God,’ - the great agent of enlightening and reforming the world. It may be understood, as Lowth and others have applied it, to denote a strong and violent wind - a wind urging on a mass of waters through a compressed and straitened place, and thus increasing their impetuosity and violence. The phrase ‘ Spirit of God’ ( אלהים רוח rûach 'ĕlohı̂ym ), is used to denote a strong wind, in 1Ki 18:12; 2Ki 2:16; Isa 40:7; Eze 12:14; Eze 13:13. The word rendered in our version, ‘ shall lift up a standard’ ( נססה nose sâh ), rendered in the margin, ‘ put him’ to flight,’ if derived from נסס nāsas , and if written with the points נססה nāsesâh , would denote to lift up, to elevate, as a standard or banner, or anything to oppose and retard a foe. But the word is probably derived from נוּס nûs , to flee, in the Piel נוסס nôsēs , "to impel, to cause to flee."

Here it means, then, that the mighty wind impels or drives on the compressed waters of the stream, and the whole passage means that Yahweh would come to deliver his people, and to prostrate his foes with the impetuosity of a violent river compressed between narrow banks, and driven on by a mighty wind. True, therefore, as it is, that when a violent enemy assails the church; when he comes in with error, with violence, and with allies, like a flood, Yahweh will rear a standard against him, and the influences of the Spirit of God may be expected to interpose to arrest the evil; yet this passage does not teach that doctrine, nor should it be so applied. It does teach that Yahweh will go forth with energy and power to defend his people and to prostrate his foes.

Barnes: Isa 59:20 - -- And the Redeemer shall come - On the meaning of the word rendered here ‘ Redeemer,’ see the notes at Isa 43:1. This passage is appli...

And the Redeemer shall come - On the meaning of the word rendered here ‘ Redeemer,’ see the notes at Isa 43:1. This passage is applied by the apostle Paul to the Messiah Rom 11:26; and Aben Ezra and Kimchi, among the Jews, and Christians generally, suppose that it refers to him.

To Zion - On the word ‘ Zion,’ see the notes at Isa 1:8. The Septuagint renders this, Ἔνεκεν Σιὼν Heneken Siōn - ‘ On account of Zion.’ The apostle Paul Rom 11:26, renders this, ‘ There shall come out of Zion ( ἐκ Σιὼν ek Siōn ) the Deliverer,’ meaning that he would arise among that people, or would not be a foreigner. The idea in Isaiah, though substantially the same, is rather that he would come as a deliverer from abroad; that is, he would come from heaven, or be commissioned by God. When it is said that he would come to Zion, it is not meant that he would come exclusively to the Jews, but that his mission would be primarily to them.

And unto them that turn from transgression in Jacob - There is much variety in the interpretation of this passage. Paul Rom 11:26 quotes it thus, ‘ and shall turn away ungodliness from Jacob;’ and in this he has literally followed the Septuagint. The Vulgate renders it as in our translation. The Chaldee, ‘ And shall turn transgressors of the house of Jacob to the law.’ The Syriac, ‘ To those who turn iniquity from Jacob.’ Lowth has adopted the rendering of the Septuagint, and supposes that an error has crept into the Hebrew text. But there is no good authority for this supposition. The Septuagint and the apostle Paul have retained substantially, as Vitringa has remarked, the sense of the text. The main idea of the prophet is, that the effect of the coming of the Messiah would be to turn people from their sins. He would enter into covenant only with those who forsook their transgressions, and the only benefit to be derived from his coming would be that many would be thus turned from their iniquities.

Barnes: Isa 59:21 - -- As for me - In the previous part of the chapter, the prophet has spoken. Here Yahweh is introduced as speaking himself, and as declaring the na...

As for me - In the previous part of the chapter, the prophet has spoken. Here Yahweh is introduced as speaking himself, and as declaring the nature of the covenant which he would establish. In the verse previous, it had been stated that the qualifications on the part of people for their partaking of the benefits of the Redeemer’ s work, were, that they should turn from transgression. In this verse, Yahweh states what he would do in regard to the covenant which was to be established with his people. ‘ So far as I am concerned, I will enter into a covenant with them and with their children.’

This is my covenant with them - (Compare the notes at Isa 42:6; Isa 49:8; Isa 54:10). The covenant here referred to, is that made with people under the Messiah. In important respects it differed from that made with the Jewish people under Moses. The word, ‘ covenant’ here is evidently equivalent, as it is commonly, when applied to a transaction between God and human beings, to a most solemn promise on his part; and the expression is a most solemn declaration that, under the Messiah, God would impart his Spirit to those who should turn from transgression, and would abundantly bless them and their offspring with the knowledge of his truth. When it is said, ‘ this is my covenant,’ the import evidently is, ‘ this is the nature or the tenure of my covenant, or of my solemn promises to my people under the Messiah. It shall certainly occur that my Spirit will be continually imparted to thy seed, and that my words will abide with thee and them forever.’

My Spirit that is upon thee - The word ‘ thee’ here does not refer, as Jerome and others suppose, to the prophet, but to the pious Hebrew people. The covenant under the Messiah, was not made especially with the prophet or his posterity, but is a promise made to the church, and here evidently refers to the true people of God: and the idea is, that the Spirit of God would be continually imparted to his people, and to their descendants forever. It is a covenant made with true believers and with their children.

And my words - The Chaldee understands this of prophecy. But it seems rather to refer to the truth of God in general which he had revealed for the guidance and instruction of his church.

Shall not depart out of thy mouth - This phrase probably means, that the truth of God would be the subject of perpetual meditation and conversation. The covenant would be deemed so precious that it would constantly dwell on the tongues of those who were interested in it.

Thy seed’ s seed - Thy descendants; thy posterity.

From henceforth and for ever - This is in accordance with the promises which everywhere occur in the Scriptures, that God would bless the posterity of his people, and that the children of the pious should partake of his favor. See Exo 20:6 : ‘ Showing mercy unto thousands (that is, thousands of generations) of them that love me and keep my commandments.’ Compare Deu 4:37; Deu 5:29; Deu 7:9; Psa 89:24, Psa 89:36; Jer 32:39-40. There is no promise of the Bible that is more full of consolation to the pious, or that has been more strikingly fulfilled than this. And though it is true that not all the children of holy parents become truly pious; though there are instances where they are signally wicked and abandoned, yet it is also true that rich spiritual blessings are imparted to the posterity of those who serve God and who keep his commandments. The following facts are well known to all who have ever made any observation on this subject:

1. The great majority of those who become religious are the descendants of those who were themselves the friends of God. Those who now compose the Christian churches, are not those generally who have been taken from the ways of open vice and profligacy; from the ranks of infidelity; or from the immediate descendants of scoffers, drunkards, and blasphemers. Such people usually tread, for a few generations at least, in the footsteps of their fathers. The church is composed mainly of the descendants of those who have been true Christians, and who trained their children to walk in the ways of pure religion.

2. It is a fact that comparatively a large proportion of the descendants of the pious themselves for many generations become true Christians. I know that it is often thought to be otherwise, and especially that it is often said that the children of clergymen are less virtuous and religious than others. But it should be remembered that such cases are more prominent than others, and especially that the profane and the wicked have a malicious pleasure in making them the subject of remark. The son of a drunkard will be intemperate without attracting notice - for such a result is expected; the son of an infidel will be an infidel; the son of a scoffer will be a scoffer; of a thief a thief; of a licentious man licentious, without being the subject of special observation. But when the son of an eminent Christian treads the path of open profligacy, it at once excites remark, because such is not the usual course, and is not usually expected; and because a wicked world has pleasure in marking the case, and calumniating religion through such a prominent instance of imperfection and sin.

But such is not the common result of religious training. Some of the most devotedly pious people of this land are the descendants of the Huguenots who were expelled from France. A very large proportion of all the piety in this country has been derived from the ‘ Pilgrims,’ who landed on the rock of Plymouth, and God has blessed their descendants in New England and elsewhere with numerous revivals of religion. I am acquainted with the descendants of John Rogers, the first martyr in Queen Mary’ s reign, of the tenth and eleventh generations. With a single exception, the oldest son in the family has been a clergymen - some of them eminently distinguished for learning and piety; and there are few families now in this land a greater proportion of whom are pious than of that. The following statistical account made of a limited section of the country, not more favored or more distinguished for piety than many others, accords undoubtedly with similar facts which are constantly occurring in the families of those who are the friends of religion. The Secretary of the Massachusetts Sabbath School Society made a limited investigation, in the year 1838, for the purpose of ascertaining the facts about the religious character of the families of ministers and deacons with reference to the charge so often urged that the ‘ sons and daughters of ministers and deacons were worse than common children.’ The following is the result.

In 268 families which he canvassed, he found 1290 children over fifteen years of age. Of these children 884, almost three-fourths, are hopefully pious; 794 have united with the churches; sixty-one entered the ministry; only seventeen are dissipated, and about half only of these became so while with their parents. In eleven of these families there are 123 children, and all but seven pious. In fifty-six of these families there are 249 children over fifteen, and all hopefully pious. When and where can any such result be found in the families of infidels, of the vicious, or of irreligious people? Indeed, it is the great law by which religion and virtue are perpetuated in the world. that God is faithful to this covenant, and that he blesses the efforts of his friends to train up generations for his service.

3. All pious parents should repose on this promise of a faithful God. They may and should believe that it is his design to perpetuate religion in the families of those who truly serve and obey him. They should be faithful in imparting religious truth; faithful in prayer, and in a meek, holy, pure, and benevolent example; they should so live that their children may safely tread in their footsteps; they should look to God for his blessing on their efforts, and their efforts will not be in vain. They shall see their children walk in the ways of virtue; and when they die, they may leave the world with unwavering confidence that God will not suffer his faithfulness to fail; that he will not break his covenant, nor alter the thing that is gone out of his lips Psa 89:33-34.

Poole: Isa 59:16 - -- No man viz. to intercede , which is supplied from the following words; or no man to help in such a case, to show himself and appear in such a corrup...

No man viz. to intercede , which is supplied from the following words; or no man to help in such a case, to show himself and appear in such a corrupt state in the behalf of equity, as Isa 59:4 ; the like circumstances we have Eze 22:29,30 ; or none fit to intercede.

Wondered Heb. iistomen , was amazed , astonished, as it were, not knowing what to do. This notes both God’ s solicitousness about their condition, and their hypocrisy, as if God took no notice of them, together with their dulness and blockishness, in not concerning themselves about it, especially considering they had been a people so well instructed, and yet under the guilt of such gross sins should be no more solicitous about pardon, which God would readily have granted, if any such could have been found, Jer 5:1 .

Therefore or, yet , as it is used, Isa 7:14 51:21 .

His arm brought salvation unto him: this may relate,

1. To the parties thus oppressed. Or,

2. To God, as that either,

1. He would do his work without help from any other, Isa 59:5 . Or,

2. He would avenge himself, his own honour; thus the word is used 1Sa 25:26 ; and this may and seems to be the meaning of the next clause. Or,

3. He had made provision for the maintaining his own righteous cause and people’ s interest: this sense, that phrase, so like this, favours, Isa 53:5 , Salvation unto me. His righteousness , viz. his justice: q.d. Seeing there could be no justice found among them, he would avenge the innocent himself, which agrees with Isa 59:8 , and is justified by Isa 63:5 , where speaking of the destruction of the Idumeans, you have the same words, only the word fury changed for righteousness . The literal meaning is, God’ s taking vengeance on the Chaldeans for the people’ s sake; the mystical is, Christ’ s making use of his own righteousness for the redemption of lest man, being destitute of all other.

Poole: Isa 59:17 - -- He put on righteousness as a breastplate God, resolving to appear as a man of war against Babylon, that did now oppress his people, puts on his arms,...

He put on righteousness as a breastplate God, resolving to appear as a man of war against Babylon, that did now oppress his people, puts on his arms, Heb. wrapped himself , and particularly his

breastplate which he calls righteousness , to show the justness of his cause, as also his faithfulness in making good his promises to his people.

An helmet: as the breastplate is to defend the heart and vital parts, whereby God doth signify the innocency and justness of his cause, as well as his faithfulness; so the

helmet is to defend the brain, the fountain of the animal spirits, and therefore by this piece of armour would have us know that he is invincible: as by the other, that he defends a just cause in his truth and faithfulness; so by this, that he cannot be disappointed in it by reason of his power and invincibleness.

The garments of vengeance or garments made of vengeance; as God is said to put on the former for their sakes whom he would preserve, so he puts on these for their sakes whom he will destroy, viz. his people’ s enemies, the Chaldeans, and other enemies of the Jews.

Was clad with zeal either,

1. Zeal to his own honour, which had been given to idols; or,

2. Zeal for his own people, who were now in distress; or,

3. Zeal and indignation against the Babylonians, who were such great oppressors of his people, which are the materials that his garment of vengeance and his cloak of zeal is made of. It may be trifling to follow the metaphor of garments too close: see of the phrase Jud 6:34 , margin. The sum of all these expressions is this, to describe both the cause and effect together; the cause was righteousness and zeal in God, the effect salvation to his people, and vengeance on his enemies, as is evident from the next verse.

Poole: Isa 59:18 - -- Deeds Heb. recompences or deserts , i.e. he will recompense his adversaries with those effects of his fury that they have deserved. Fury a metonym...

Deeds Heb. recompences or deserts , i.e. he will recompense his adversaries with those effects of his fury that they have deserved.

Fury a metonymy of the efficient, for the effects of his fury.

Islands or, islanders ; a metonymy of the containing for the contained; either Mesopotamia, and other adjacent islands, encompassed by Tigris and Euphrates; or those remoter nations (for the Hebrews call nations remote from Judea islands , Gen 10:5 Isa 41:1 . See Poole "Isa 20:6" , and the reason of it) under the king of Babylon, that thought themselves secure.

Poole: Isa 59:19 - -- Fear the name of the Lord i.e. either worship the Lord; for the name of God is put for God himself, as hath been often showed, and fear is put for hi...

Fear the name of the Lord i.e. either worship the Lord; for the name of God is put for God himself, as hath been often showed, and fear is put for his worship; or make his name renowned.

From the west viz. the western part of the world.

His glory or the glorious God.

From the rising of the sun viz. the eastern parts of the world. The sum is, the whole world, either a synecdoche of the part for the whole, or if you divide the world through the poles, the one half will be east, and the other west, and so compriseth the whole world. It shall fear and worship God, and make his name renowned, laying aside their idolatries; whether you refer it to the deliverance of his people out of Babylon, when they shall hear how God hath executed vengeance on his enemies; or to the redemption by Christ, and his calling of the Gentiles, Mal 1:11 .

When the enemy shall come in like a flood either against the Babylonians, as some understand it, and so it is probably meant of Cyrus, who shall come like a violent flood, against whom there is no head to be made; him God would stir up against the Babylonians for the deliverance of the Jews. Or against his own people; and so it may have either,

1. A more particular respect to Jerusalem, when Sennacherib came up against it; which suits well with what God saith of him, Isa 8:7,8 . Or,

2. More general, at what time soever the devil or his instruments shall make violent irruptions upon the church, Rev 12:15 ; for powerful enemies invading a country are oft compared to a river. See Poole "Isa 18:2" . It is an allusion to the overflowing of Euphrates, which by its violent inundations was wont to do much hurt and damage to the Babylonians. The Spirit of the Lord shall lift up a standard against him : and here again, if it be taken in the first sense, viz. against the Babylonians, then the meaning is, God himself shall as it were carry the standard in the midst of Cyrus’ s army, the Medes and Persians, and that with a great deal of fury, intimated here by the

Spirit of the Lord; for spirit is often used among the Hebrews for the passions of the soul, as anger, wrath, fury, &c. Or, as a violent blast or gale of wind, shall help forward the violence of the torrent; and if so, then

him by an enallage of the number, which is frequent, is put for them . But if in either of the other two senses, viz. with particular respect to Sennacherib, then the Spirit of the Lord, as with a blast, only shall puff him away, which was made good, Isa 37:7,36,37 . Or with more general reference to the violence of enemies against the church; then the meaning is, God shall make known himself to take their part and defend them, Psa 48:3-5 , and cause the enemies to give back, or put them to flight , as in the margin, Isa 17:12-14 , and that without power, but by his Spirit alone, as easy as by a puff of wind, Zec 4:6 . Again, if you take this (as some learned men do) in a spiritual sense, then it notes the suddenness of the gospel’ s spreading itself by the Spirit in the ministry of the apostles and evangelists, bearing down like a flood all that opposes it, the Lord Jesus Christ being lifted up in it as a banner or ensign: but this sense, though true, seems to be more forced, and as it relates to temporal deliverances, more genuine and natural: however, the prophet being about to speak of the spiritual deliverances and state of the church by Christ, he seems to slide, as it were, into it by such plain allusions and types, being to speak of it more directly in the following chapters.

Poole: Isa 59:20 - -- And, moreover, or to wit ; and being here not so much copulative as expositive. The Redeemer: the word notes a redemption with power, viz. 1. Cy...

And, moreover, or to wit ; and being here not so much copulative as expositive.

The Redeemer: the word notes a redemption with power, viz.

1. Cyrus, the instrument for the efficient, viz. God the Redeemer, Isa 43:14 45:13 . Or,

2. Christ, of whom the apostle expounds it, Rom 11:26 ; the prophets usually concluding their promises of temporal deliverances with the promises of spiritual, especially such of which the temporal were evident types.

To Zion viz. Jerusalem, to which though Cyrus came not in person, yet his favours, and the good effects of his conquest over Babylon, reached it, setting free the citizens of Zion, as Christ also his church, which is often called by the name of Zion, and Jacob, and Israel, &c. In Jacob , viz. among the Jews, who were the children of Jacob; and he describes to whom of these, namely, to them, and none else, that

turn from transgression such only whose hearts God touched, and turned to righteousness; and so to come to Zion here by the prophet, and out of Zion by the apostle, is one and the same thing; See Poole "Deu 33:2" ; for the Hebrew lamed is not only an article of the dative case, but put often for mim, of or from , so that letsion is out of Zion ; and for Christ to be given a Redeemer to Zion is the same thing as his coming to take iniquity from Jacob . And so the apostle doth by this expound that, taking an apostolical liberty not only to quote, but to expound this text; and so by laying them together, and making them one, would teach us that God must do for us what he requireth of us, Act 3:26 : or else, which is the opinion of some, he takes the last clause from some other text, or texts, as Isa 4:4 . I incline to the former, partly because there is no need of searching for any other text, and partly because, as the apostle quoteth it, it is agreeable to the LXX., which he frequently makes use of; and this the apostle improves as an allegory to prove that the Jews toward the end of the world shall he converted and saved, when the fulness of the Gentiles shall be brought in: q.d. As this people of old were delivered out of a dark and dolesome estate, when they seemed as it were extinct; so toward the end of the world the remnant of the Jews, that seem to be rejected, God will again bring home unto himself. Saith the Lord ; or, thus it is decreed and determined by the Lord: the prophets are wont to set down these words as a sacred seal of certainty, security, or confirmation of such signal promises as this is of the Redeemer, like to that of the apostle, 1Ti 1:15 .

Poole: Isa 59:21 - -- This is my covenant or what I have promised, and so am engaged to see fulfilled, viz. to them that turn from their iniquity; or rather, the promise o...

This is my covenant or what I have promised, and so am engaged to see fulfilled, viz. to them that turn from their iniquity; or rather, the promise of his word and Spirit to abide in his church, upon which account it is also that the Spirit is promised in the next words, by which is understood either the gift of prophecy, or the prophecy itself, given here to Isaiah, and so to the church: and being here, as in the foregoing verse, explicative, not copulative; unless it note that in an ordinary way the Spirit and the word go together wherever either of them are effectual, the Spirit impressing what the word expresses, Joh 14:16-18, and it is the spirit of Satan that is different from the word.

My Spirit that is upon thee See Poole "Num 11:17", See Poole "Num 11:25" , &c.; See Poole "2Ki 2:15" .

Which I have put in thy mouth which thou hast uttered by virtue of my Spirit, it being the church’ s great treasure and happiness to have God present with his word. Shall not depart out of thy mouth , &iowa.; the sense is either, these words, and the fulfilling of them, shall be always talked of, wherever the mention of this deliverance shall come, as is said of Mary’ s ointment, Mat 26:13 . Or rather, he seems to promise the perpetual presence of his word and Spirit with the prophets, apostles, and ministers, and teachers of the church to all succeeding ages thereof, and may have a special reference to the gospel, or new covenant in Christ.

For ever i.e. for a long, though yet a definitive, space of time, as it is often used.

Haydock: Isa 59:16 - -- Himself, to arrest his arm, stretched out to chastise his son; or to second him. There is nothing in man to stop God's vengeance. He therefore pard...

Himself, to arrest his arm, stretched out to chastise his son; or to second him. There is nothing in man to stop God's vengeance. He therefore pardons out of his own goodness, chap. lix. 2., and lxiii. 4. (Calmet) ---

He became man to redeem us, as no pure mortal could do it. (Worthington)

Haydock: Isa 59:17 - -- Justice. None can blame his conduct.

Justice. None can blame his conduct.

Haydock: Isa 59:19 - -- On. Hebrew, "is standard-bearer." (Aquila) (St. Jerome) --- Cyrus, the figurative redeemer, proceeds rapidly.

On. Hebrew, "is standard-bearer." (Aquila) (St. Jerome) ---

Cyrus, the figurative redeemer, proceeds rapidly.

Haydock: Isa 59:20 - -- To Sion. Septuagint, "from Sion, and will turn away iniquity from Jacob. ( 21. ) And this," &c. (Haydock) --- St. Paul hence proves that the Jews...

To Sion. Septuagint, "from Sion, and will turn away iniquity from Jacob. ( 21. ) And this," &c. (Haydock) ---

St. Paul hence proves that the Jews will at last be converted, Romans xi. 26. The return of the captives prefigured this event. (Calmet)

Haydock: Isa 59:21 - -- Covenant. Note here a clear promise of perpetual orthodoxy to the Church of Christ. (Challoner) --- She hath still the spirit of truth. (Worthing...

Covenant. Note here a clear promise of perpetual orthodoxy to the Church of Christ. (Challoner) ---

She hath still the spirit of truth. (Worthington) (Matthew xxviii. 20.) ---

None will apply this to the synagogue, which is visibly in the dark, and abandoned. (Calmet)

Gill: Isa 59:16 - -- And he saw that there was no man,.... Whose works are good, as the Targum adds; no good man, or faithful and righteous one, that had any regard to tru...

And he saw that there was no man,.... Whose works are good, as the Targum adds; no good man, or faithful and righteous one, that had any regard to truth and justice; that was an advocate for truth, and opposed error, and set on foot a reformation; or was concerned for any of these things, and mourned over the general corruption; not that it must be thought there was not one individual person, but very few, comparatively none; since mention is made before of some that departed from evil, and made themselves a prey:

and wondered that there was no intercessor; to stand up, and pray for them, as the Targum; so it seems a spirit of prayer and supplication will be greatly wanting in the times of latter day darkness, and before latter day glory breaks out: or, "that there was no interposer" h; none to appear on the side of truth and justice, and on the behalf of those that become a prey to others. "Wonder" is here ascribed to God by an anthropopathy, after the manner of men, as being a marvellous and surprising thing, and almost incredible, that none could be found in so good a cause, and taking the part of injured truth and righteousness; and it expresses the general corruption and defect of religion in those times; and shows that it is not for the goodness of men, or their merits, that the Lord will do what is next said he did:

therefore his arm brought salvation to him; either to himself, and which redounded to his own honour and glory; or to his people, those that became a prey to their enemies; these he rescued out of their hands, and by his own arm of power saved them; or he himself alone wrought out salvation for them, and delivered them from the insults, reproach, and persecution of men, under whatsoever name; so when antichrist, and antichristianism in every form, shall be destroyed, salvation will be ascribed to God alone, Rev 19:1,

and his righteousness, it sustained him; his righteousness, in taking vengeance on his and his people's enemies; and his faithfulness, in the performance of his promises, will support him in, and carry him through, his work, though attended with difficulties that may seem insuperable to men: this may be understood of Christ, as well as what follows. The Jews i interpret this of the Messiah, who should come in an age in which are none but wicked men, as is here said.

Gill: Isa 59:17 - -- For he put on righteousness as a breastplate,.... Here the Lord is represented as a warrior clothed with armour, and as Christ is, and as he will appe...

For he put on righteousness as a breastplate,.... Here the Lord is represented as a warrior clothed with armour, and as Christ is, and as he will appear in the latter day on the behalf of his people, and against their enemies, who is called faithful and true, and in righteousness will make war, Rev 19:11, he will proceed according to justice and equity in righting the wrongs and avenging the injuries of his people; and both in saving them, and destroying their enemies, he will secure the honour of his faithfulness and justice, and the credit of his name and character; which will be preserved by his conduct, as the breast and inward parts are by the breastplate:

and an helmet of salvation upon his head; the salvation he will work out for his people will be very conspicuous; it will be seen by all, as the helmet on the head; and he will have the glory of it, on whose head are many crowns, Rev 19:12. The apostle has borrowed these phrases from hence, and applied them to the Christian armour, Eph 6:14,

and he put on the garments of vengeance for clothing; or, "he clothed himself with vengeance as a garment" k; he wrapped himself in it, and resolved to execute it on his and his people's enemies; the time being come to avenge the blood of his servants, by shedding the blood of their adversaries, with which his garments will be stained; and therefore is represented as having on a vesture dipped in blood, Rev 19:13,

and was clad with zeal as a cloak; with zeal for his own glory, and the interest of his people, and against antichrist, and all antichristian worship and doctrine; and therefore his eyes are said to be as a flame of fire, Rev 19:12.

Gill: Isa 59:18 - -- According to their deeds, accordingly he will repay,.... As the enemies of his people have treated them, so will the Lord deal with them; as they have...

According to their deeds, accordingly he will repay,.... As the enemies of his people have treated them, so will the Lord deal with them; as they have shed their blood, he will, according to the laws of retribution and retaliation, give them blood to drink, as they deserve. The whore of Rome shall be rewarded as the followers of Christ have been rewarded by her, and double shall be rendered to her double, according to her works, Rev 16:6,

fury to his adversaries, recompence to his enemies: the church's adversaries and enemies are Christ's, and so he esteems them; and therefore his wrath and fury is poured out by way of recompence to them, for all the ill they have done them, even the cup of the wine of the fierceness of his wrath, Rev 16:19,

to the islands he will repay recompence; even to those who dwell in the more distant and remote parts of the antichristian jurisdiction; for when the cup of wrath shall be given to Babylon every island will flee away, Rev 16:20.

Gill: Isa 59:19 - -- So shall they fear the name of the Lord from the west, and his glory from the rising of the sun,.... The eastern and western antichrist being destroye...

So shall they fear the name of the Lord from the west, and his glory from the rising of the sun,.... The eastern and western antichrist being destroyed, way shall be made for the spread of the Gospel east and west; which shall be everywhere embraced, and the true worship of God set up; and the glorious name of the Lord, or the Lord who is glorious in his name, nature, perfections, and works, shall be feared and served from the rising of the sun to the setting of the same, or by all nations under the heavens; see Mal 1:11 and even those that are left in the antichristian states, and escape the general ruin, shall be frightened at his judgments, fear his great and awful name, and give glory to the God of heaven, Rev 11:13.

when the enemy shall come in like a flood; when Satan, the common "enemy" of mankind, the avowed and implacable enemy of Christ and his people, "shall come" into the world, and into the church, as he will in the latter day; and has already entered "like" an impetuous flood, threatening to carry all before him, introducing a flood of immorality and profaneness, as in the days of Noah and Lot, to which the times of the Son of Man's coming are likened, Luk 17:26 or else a flood of error and heresy of all sorts; see Rev 12:15 and likewise a flood of persecution, as will be at the slaying of the witnesses, that hour of temptation that will come upon all the earth, to try the inhabitants of it, Rev 3:10. Aben Ezra compares this passage with, and illustrates it by, that time of trouble which will be, such as never was since there was a nation, Dan 12:1 when this will be the case, which seems to be near at hand:

the Spirit of the Lord shall lift up a standard against him; Christ and his Gospel, or Christ the standard lifted up in the ministry of the Gospel, Isa 11:10 a set of ministers shall be raised up, having the everlasting Gospel, which they shall publish to all nations, and which shall have an universal spread; and by means of which the earth shall be filled with the knowledge of the Lord as the waters cover the sea; and which will be a sufficient check to the enemy's flood of immorality, error, and persecution; and which, after this, shall be no more; see Rev 14:6. Some render the words, "when he", the glorious name of the Lord, or he who is the glory of the Lord, the brightness of his glory;

shall come like a narrow flood, that flows with great swiftness and force, and carries all before it;

the Spirit of the Lord lifting him up for a standard l, that is, in the ministry of the word; "so shall they fear", &c.; then multitudes shall serve the Lord, and worship him. The Targum is,

"they that afflict shall be as the overflowing of the river Euphrates; by the word of the Lord shall they be broken;''

and Vitringa thinks there is an allusion to the river Euphrates; interpreting the enemy of the Ottoman Turks, Tartars, and Scythians, stirred up by Satan to distress the church: all this may be applied to the case of particular believers under the assaults of Satan their grand enemy; who seeks all occasions to disturb their peace and destroy their comfort, though he cannot ruin their souls; he comes in, not only into their houses where they dwell, and gives them disturbance there; and into the house of God where they worship, and does all he can to hinder them in attending on the word and ordinances, and to prevent all usefulness, edification, and comfort thereby; but he enters into their hearts, and stirs up the corruptions of their nature, and causes these to rise like a flood, which threaten with bringing them into captivity to the law of sin and death; and attacks them with violent temptations, suggesting that they are not the people of God, the redeemed of the Lamb, or regenerated by the Spirit, but are hypocrites, and never had the work of grace on their hearts; aggravating their sins, and telling them they have sinned the sin against the Holy Ghost, and there is no pardon for them; and at other times filling their minds with blasphemous and atheistical thoughts; all which come upon them sometimes with so much force, that it is like an overflowing flood that threatens with utter destruction; when the Spirit of the Lord within them, who is greater than he that is in the world, lifts up Christ as an ensign or standard to them; and directs them to his blood for peace and pardon, for the cleansing of their souls and the atonement of their sins; where they may see and read, in legible characters, the free and full remission of their sins, and an entire satisfaction to the justice of God for them; and he holds up and holds out the righteousness of Christ unto them, with which God is well pleased, his justice satisfied, and his law made honourable; and by which they are justified from all things, and secured from all charges and condemnation; and who also leads them to the person, power, and grace of Christ, to preserve them in grace to glory, to keep them from falling, and present them faultless before the throne of God; the consequence of which is a check to Satan's temptations; an antidote to the doubts and fears he injects; and an abundance of spiritual peace and comfort; as well as it engages to fear the Lord and his goodness.

Gill: Isa 59:20 - -- And the Redeemer shall come to Zion,.... Not Cyrus, as some; but the Messiah, as it is applied in the Talmud m and in other Jewish writers n, and as A...

And the Redeemer shall come to Zion,.... Not Cyrus, as some; but the Messiah, as it is applied in the Talmud m and in other Jewish writers n, and as Aben Ezra rightly interprets it; and so Kimchi, who also understands by the enemy, in the preceding verse, Gog and Magog; and this must be understood not of the first coming of Christ to redeem his people by his blood from sin, Satan, and the law; but of his spiritual coming to Zion to the church of God in the latter day, at the time of the conversion of the Jews, as appears from the quotation, and application of it by the apostle, Rom 11:25 and with it compare Rev 14:1,

and unto them that turn from transgression in Jacob, saith the Lord; that is, to such among the Jews, the posterity of Jacob, who repent of their sins, and turn from them; and particularly their sin of the rejection of the Messiah, and the disbelief of him, and turn to him, and believe in him as their Saviour and King. The Targum is,

"and the Redeemer shall come to Zion, and to turn the transgressors of the house of Jacob to the law;''

but rather the turn will be to the Gospel of Christ.

Gill: Isa 59:21 - -- As for me, this is my covenant with them, saith the Lord,.... Which shall be manifested and made good to them that repent of their sins, and, believe ...

As for me, this is my covenant with them, saith the Lord,.... Which shall be manifested and made good to them that repent of their sins, and, believe in Christ; and to whom the particular blessing of it shall be applied, the forgiveness of their sins; see Rom 11:27,

my Spirit which is upon thee, and my words which I have put in thy mouth; the Spirit of God, with his gifts and graces, which were upon Christ the Redeemer without measure; and the doctrines he received from his divine Father to teach others, and which he gave to his apostles; the same Spirit which in measure was put upon them, and the same truths which were delivered to them:

shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever; that is, shall always continue with the church and her spiritual seed, such as are born in her, and brought up by her, throughout all successive ages, and to the end of time; and it may be observed, that after the conversion of the Jews, to which this prophecy has a special regard, they shall no more apostatize; the Spirit of the Lord shall not depart from them; and the Gospel shall always be professed by them: and it may be further observed, that the Spirit and the word go together; and that the latter is only effectual as accompanied will, the former, and is a proof of the perseverance of the church of God, and of all such who have the Spirit and grace of God, Christ will always have a church, and that church a seed, in which the Spirit and word will always remain. The grace of the Spirit, in the hearts of God's people, never removes from them; nor his Gospel from such, in whose hearts it works effectually. The Targum interprets this of the words of prophecy; and the Talmud o of the law not departing from the disciples of wise men; but it is best to understand it of the Gospel not departing from the disciples of Christ, and the seed of the church.

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Commentary -- Verse Notes / Footnotes

NET Notes: Isa 59:16 Heb “and his justice [or “righteousness”] supports him.”

NET Notes: Isa 59:17 Heb “and he puts on the clothes of vengeance [as] a garment.”

NET Notes: Isa 59:18 Or “islands” (KJV, NIV).

NET Notes: Isa 59:19 Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” her...

NET Notes: Isa 59:20 Heb “and to those who turn from rebellion in Jacob.”

NET Notes: Isa 59:21 Heb “from now and on into the future.”

Geneva Bible: Isa 59:16 And he saw that [there was] no man, and wondered that [there was] no intercessor: ( o ) therefore his arm brought ( p ) salvation to him; and his righ...

Geneva Bible: Isa 59:17 For he put on righteousness as a breastplate, and an ( q ) helmet of salvation upon his head; and he put on the garments of vengeance [for] clothing, ...

Geneva Bible: Isa 59:18 According to [their] deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the ( r ) isles he will repay recompence...

Geneva Bible: Isa 59:19 So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall ( s ) come in like a flood, the ...

Geneva Bible: Isa 59:20 And the Redeemer shall come to Zion, and to ( t ) them that turn from transgression in Jacob, saith the LORD. ( t ) By which he declares that the tru...

Geneva Bible: Isa 59:21 As for me, this [is] my covenant with them, saith the LORD; My spirit that [is] upon thee, and my words which I have put in thy mouth, ( u ) shall not...

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Commentary -- Verse Range Notes

TSK Synopsis: Isa 59:1-21 - --1 The calamities of the Jews not owing to want of saving power in God, but to their own enormous sins.16 Salvation is only of God.20 The covenant of t...

MHCC: Isa 59:16-21 - --This passage is connected with the following chapters. It is generally thought to describe the coming of the Messiah, as the Avenger and Deliverer of ...

Matthew Henry: Isa 59:16-21 - -- How sin abounded we have read, to our great amazement, in the former part of the chapter; how grace does much more abound we read in these verses. A...

Keil-Delitzsch: Isa 59:14-18 - -- The confession of personal sins is followed by that of the sinful state of society. "And right is forced back, and righteousness stands afar off; f...

Keil-Delitzsch: Isa 59:19-20 - -- The prophet now proceeds to depict the ישׁוּעה , the symbol of which is the helmet upon Jehovah's head. "And they will fear the name of Jehov...

Keil-Delitzsch: Isa 59:21 - -- Jehovah, having thus come as a Redeemer to His people, who have hitherto been lying under the curse, makes an everlasting covenant with them. "And ...

Constable: Isa 56:1--66:24 - --V. Israel's future transformation chs. 56--66 The last major section of Isaiah deals with the necessity of livin...

Constable: Isa 56:1--59:21 - --A. Recognition of human inability chs. 56-59 It is important that God's people demonstrate righteousness...

Constable: Isa 58:1--59:21 - --2. The relationship of righteousness and ritual chs. 58-59 The structure of this section is simi...

Constable: Isa 59:15-21 - --What God would do 59:15b-21 This is the third and last pericope, parallel to 57:14-21, that announces that God would deliver His people from the sin t...

Guzik: Isa 59:1-21 - --Isaiah 59 - The Reality Check A. The sin God sees. 1. (1) The problem of God's people: what the cause is not. Behold, the Lord's hand is not short...

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Introduction / Outline

JFB: Isaiah (Book Introduction) ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher deg...

JFB: Isaiah (Outline) PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30) SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of posses...

TSK: Isaiah (Book Introduction) Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the a...

TSK: Isaiah 59 (Chapter Introduction) Overview Isa 59:1, The calamities of the Jews not owing to want of saving power in God, but to their own enormous sins; Isa 59:16, Salvation is on...

Poole: Isaiah (Book Introduction) THE ARGUMENT THE teachers of the ancient church were of two sorts: 1. Ordinary, the priests and Levites. 2. Extraordinary, the prophets. These we...

Poole: Isaiah 59 (Chapter Introduction) CHAPTER 59 Sin separates between God and us, Isa 59:1,2 . Murder, theft, falsehood, injustice, cruelty, Isa 59:3-8 . Calamity for sin, Isa 59:9-15 ...

MHCC: Isaiah (Book Introduction) Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and...

MHCC: Isaiah 59 (Chapter Introduction) (Isa 59:1-8) Reproofs of sin and wickedness. (Isa 59:9-15) Confession of sin, and lamentation for the consequences. (Isa 59:16-21) Promises of deliv...

Matthew Henry: Isaiah (Book Introduction) An Exposition, With Practical Observations, of The Book of the Prophet Isaiah Prophet is a title that sounds very great to those that understand it, t...

Matthew Henry: Isaiah 59 (Chapter Introduction) In this chapter we have sin appearing exceedingly sinful, and grace appearing exceedingly gracious; and, as what is here said of the sinner's sin (...

Constable: Isaiah (Book Introduction) Introduction Title and writer The title of this book of the Bible, as is true of the o...

Constable: Isaiah (Outline) Outline I. Introduction chs. 1-5 A. Israel's condition and God's solution ch. 1 ...

Constable: Isaiah Isaiah Bibliography Alexander, Joseph Addison. Commentary on the Prophecies of Isaiah. 1846, 1847. Revised ed. ...

Haydock: Isaiah (Book Introduction) THE PROPHECY OF ISAIAS. INTRODUCTION. This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from t...

Gill: Isaiah (Book Introduction) INTRODUCTION TO ISAIAH This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only t...

Gill: Isaiah 59 (Chapter Introduction) INTRODUCTION TO ISAIAH 59 As the former chapter declares the hypocrisy and formality of professors of religion; this expresses the errors and heres...

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