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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 (Isa 59:7,8) is applied to the general corruption of mankind (Ro 3:15), so what is here said of a Redeemer (Isa 59:20) is applied to Christ, Ro 11:26. I. It is here charged upon this people that they had themselves stopped the current of God's favours to them, and the particular sins are specified which kept good things from them, Isa 59:1-8. II. It is here charged upon them that they had themselves procured the judgments of God upon them, and they are told both what the judgments were which they had brought upon their own heads (Isa 59:9-11) and what the sins were which provoked God to send those judgments, Isa 59:12-15. III. It is here promised that, notwithstanding this, God would work deliverance for them, purely for his own name's sake (Isa 59:16-19), and would reserve mercy in store for them and entail it upon them, Isa 59:20,21.

This chapter is closely connected in sense with the preceding, and is designed to illustrate the same general sentiment; that the reason why the religious services of the nation were not accepted, and the nation delivered from calamity, was their hypocrisy and their other sins. The previous chapter contained a bold and energetic reproof of their expectation of the divine favor, when they were observing only external rites without repentance, and even when they continued to practice oppression and cruelty. This beautiful chapter states more in detail their sins, and the consequences of their transgressions. The following arrangement of the parts of the chapter, will show its design and scope at a single view.

I. It was not because Yahweh was unable to save them that they were exposed to such judgments, and visited with such calamities Isaiah 59:1. They were, therefore, not to blame him. This general principle is stated, in order to prevent what commonly occurs when people suffer much - a disposition to throw the blame on God.

II. It was for their sins that they were exposed to these judgments Isaiah 59:2-8. The prophet proceeds to specify those sins in detail, with a view to bring them to conviction and to repentance.

1. The general principle is stated, that it was their sins alone which had separated between them and God Isaiah 59:2.

2. Their hands were defiled with blood (Isaiah 59:3, part first).

3. Their lips had spoken falsehood (Isaiah 59:3, last part).

4. There was no justice among them (Isaiah 59:4, part first).

5. Their plans were mischievous (Isaiah 59:4, second part).

6. Their actions were like the egg of the cockatrice, hateful and destructive as that egg when hatched Isaiah 59:5.

7. Their works were like the web of a spider, which could never be a covering of righteousness Isaiah 59:6.

8. Their feet run to evil (Isaiah 59:7, part first).

9. Their thoughts were evil (Isaiah 59:7, second part).

10. They were strangers to the way of peace Isaiah 59:8.

III. After this statement of the prevalent sins of the nation, the prophet introduces the people as making confession, that it was for these and similar sins that they were exposed to the divine displeasure. Identifying himself with the people, he enumerates the calamities to which they were exposed, as a consequence of the sins which prevailed Isaiah 59:9-14. They were in darkness; they waited in vain for light; they stumbled at noon-day; they vented their sorrows like the roaring of bears, or the plaintive cry of the dove, but all in vain.

IV. Yahweh is represented as seeing this state of deep guilt; a state where there was deep conviction of that guilt, and a readiness to make confession; and as wondering that there was no intercessor, and as himself interposing to bring deliverance and salvation Isaiah 59:15-18. The characteristics of him who should come to accomplish these purposes, were righteousness, salvation, vengeance, and zeal Isaiah 59:17, he would come to take recompence on his foes, and to reward the wicked according to their deeds Isaiah 59:18.

V. The effect of this would be that the name of Yahweh would be feared from the rising to the setting sun. Yahweh would erect a barrier against the enemy when he should come in like a flood; and the Redeemer would come to Zion to effect deliverance for those who should truly repent Isaiah 59:19-20.

VI. A covenant would be established between God and those who would turn away from transgressions Isaiah 59:21. The nature of that covenant was, that its blessings would be perpetual. The spirit which God would give, and the words which he would put into their mouths, would abide with them and their posterity forever.

'As this chapter,' says Lowth, 'is remarkable for the beauty, strength, and variety of the images with which it abounds; so it is especially distinguished by the eloquence of the composition, and the exact construction of the sentences. From the first verse to the two last, it falls regularly into stanzas of four lines.' This poetical form of the chapter must be apparent to the slightest observation of the reader; and there is perhaps no instance of more regular construction of the various members and parts of a composition in the writings of the Hebrews.

The chapter has evidently a primary reference to the character of the nation in the times of Isaiah. The deep depravity which is described, is such as existed in the times of Manasseh; and one object of the prophet was manifestly to bring them to conviction for their sins; and to show them why they were suffering, or about to suffer, from the expressions of the divine displeasure. But the chapter evidently also looks forward to future times, and the close of it refers so manifestly to the times of the Messiah, that it is impossible not to apply it to him.

Thy chapter contains a more general reproof of the wickedness of the Jews, Isaiah 59:1-8. After this they are represented confessing their sins, and deploring the unhappy consequences of them, Isaiah 59:9-15. On this act of humiliation God, ever ready to pardon the penitent, promises that he will have mercy on them; that the Redeemer will come, mighty to save; and that he will deliver his people, subdue his enemies and establish a new and everlasting covenant, Isaiah 59:16-21.

The foregoing elegant chapter contained a severe reproof of the Jews, in particular for their hypocrisy in pretending to make themselves accepted with God by fasting and outward humiliation without true repentance; while they still continued to oppress the poor, and indulge their own passions and vices; with great promises however of God's favor on condition of their reformation. This chapter contains a more general reproof of their wickedness, bloodshed, violence, falsehood, injustice. At Isaiah 59:9 they are introduced as making, themselves, an ample confession of their sins, and deploring their wretched state in consequence of them. On this act of humiliation a promise is given that God, in his mercy and zeal for his people, will rescue them from this miserable condition, that the Redeemer will come like a mighty hero to deliver them; he will destroy his enemies, convert both Jews and Gentiles to himself, and give them a new covenant, and a law which shall never be abolished.

As this chapter is remarkable for the beauty, strength, and variety of the images with which it abounds; so is it peculiarly distinguished by the elegance of the composition, and the exact construction of the sentences. From the first verse to the two last it falls regularly into stanzas of four lines, (see Prelim. Dissert. p. xxi.), which I have endeavored to express as nearly as possible in the form of the original. - L.

INTRODUCTION TO Isaiah 59

As the former chapter declares the hypocrisy and formality of professors of religion; this expresses the errors and heresies, immorality and profaneness, which shall prevail before the spiritual reign of Christ, or the latter day glory begins; which is so fully described in the next chapter. Reasons are given of God's withdrawing his presence from a professing people, which were not want of power and readiness in him, but their own sins and transgressions, Isaiah 59:1 which are enumerated, such as murder, rapine, lies, &c. Isaiah 59:3 for which the judgments of God were upon them, darkness, distress, and misery, of which they were sensible, Isaiah 59:9 and confess their sins and transgressions, Isaiah 59:12 and lament their wretched state and condition, which was displeasing to God, Isaiah 59:14 who is represented as appearing for their salvation; moved to it by their want of help, and the oppression of their enemies, in which he shows his power, justice, zeal, grace, and goodness, Isaiah 59:16 the consequence of which shall be the conversion and salvation of many, owing to the efficacy of the divine Spirit, and to the spiritual coming of the Redeemer, Isaiah 59:19, and the chapter is closed with a promise of the continuance of the Spirit of God, and the Gospel of Christ in his church, unto the end of the world, Isaiah 59:21.

Ch. 59. The Hindrances to Israel’s Salvation and their Removal through the Interposition of Jehovah

The chapter is closely connected in thought with the preceding, and may perhaps be regarded as a continuation of the same discourse. The first verse justifies the utterance of such promises as are contained in the latter part of ch. 58, and the second explains why they remain as yet unfulfilled. The range of the prophecy is wider than in the former chapter, but the central theme and the historical situation are the same, and, as in the case of chs. 56–58, the phenomena of the chapter are most naturally accounted for on the assumption of a post-exilic date. In particular the prominence given to abuses of public justice (Isaiah 59:4; Isaiah 59:14) in the catalogue of social crimes, implies a degree of independence and political responsibility which can hardly be attributed to the Jews in exile.

The chapter falls obviously into three sections:

i. Isaiah 59:1-8.—In opposition to the thought naturally arising in the mind of the people, that the obstacle to their deliverance must be impotence or indifference on the part of Jehovah (Isaiah 59:1), the prophet asserts that the true reason of His inactivity is the sin that has come between Him and them (Isaiah 59:2). He points to the flagrant breaches of the moral law of which the community as a whole is guilty (Isaiah 59:3-4): and draws an appalling picture of the hopelessly corrupt character and conduct of many of his contemporaries (Isaiah 59:5-8).

ii. Isaiah 59:9-15 a.—A pathetic description of the people’s vain longing for deliverance and peace (Isaiah 59:9-11), followed by a confession of the sins which are the cause of their misery (Isaiah 59:12-15 a). The prophet here identifies himself with the nation and speaks in its name.

iii. Isaiah 59:15 b–21.—At the middle of Isaiah 59:15 the tone of the discourse suddenly alters; the language of complaint and prayer gives place to that of prophetic anticipation. Since the people is hopelessly entangled in its own sins, and no human champion appears on the scene, Jehovah Himself, represented as a warrior arming for the conflict, undertakes the work of salvation (Isaiah 59:15 b–17). The world-wide consequences of His interposition are then described: destruction to His enemies, manifestation of His divinity to all mankind, and redemption to Zion (Isaiah 59:18-20). The chapter closes with a promise confirming the gift of the divine spirit and word to the true Israel in perpetuity (Isaiah 59:21).

Isa 59:1-21.

THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY.

The reason why Jehovah does not deliver His people, notwithstanding their religious services

(Isa 58:3),

is not want of power on His part, but because of their sins

(Isa 59:1-8);

Isa 59:9-15

contain their confession;

Isa 59:16-21,

the consequent promise of the Messiah.

1. hand . . . shortened--(See on

Isa 50:2).

ear heavy--

(Isa 6:10).

Behold, the Lord's hand is not shortened - On the meaning of this phrase, see the notes at Isaiah 50:2.

Neither his ear heavy, that it cannot hear - On the meaning of this phrase, see the notes at Isaiah 6:10.

Behold, the Lord's hand is not shortened, that it cannot save,.... It is not for want of power in the Lord, that he has not as yet destroyed the enemies of his people, antichrist, and the antichristian states, and saved them out of their hands, and made them to triumph over them; or brought on the glorious state of the church, and fulfilled the promises of good things, suggested in the latter part of the preceding chapter. His hand is as long as ever, and as able to reach his and their enemies in the greatest height of power, or at the greatest distance, and to do every good thing for them; his power is as great as ever, and not in the least abridged or curtailed.

Neither his ear heavy, that it cannot hear: the prayers of his people, their cries unto him on their fast days, of which he seemed to take no notice, complained of Isaiah 58:3, this is not owing to any want of attention in him, or of readiness to hear prayer made unto him; for he is a God hearing and answering prayer, and is ready to help his people in every time of need, who apply to him in a proper and suitable manner; his eyes are upon them, and his ears are open to their cries. And this is introduced with a "behold", as requiring attention, and deserving the notice and consideration of his people. The Targum is,

"behold, not through defect of hand (or power) from the Lord ye are not saved; nor because it is heavy to him to hear, that your prayer is not received.''