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Commentary on Isaiah 51 verses 17–23
God, having awoke for the comfort of his people, here calls upon them to awake, as afterwards, Isa 52:1. It is a call to awake not so much out of the sleep of sin (though that also is necessary in order to their being ready for deliverance) as out of the stupor of despair. When the inhabitants of Jerusalem were in captivity they, as well as those who remained upon the spot, were so overwhelmed with the sense of their troubles that they had no heart or spirit to mind any thing that tended to their comfort or relief; they were as the disciples in the garden, sleeping for sorrow (Luk 22:45), and therefore, when the deliverance came, they are said to have been like those that dream, Psa 136:1. Nay, it is a call to awake, not only from sleep, but from death, like that to the dry bones to live, Eze 37:9. "Awake, and look about thee, that thou mayest see the day of thy deliverance dawn, and mayest be ready to bid it welcome. Recover thy senses; sink not under thy load, but stand up, and bestir thyself for thy own help." This may be applied to the Jerusalem that was in the apostle's time, which is said to have been in bondage with her children (Gal 4:25), and to have been under the power of a spirit of slumber (Rom 11:8); they are called to awake, and mind the things that belonged to their everlasting peace, and then the cup of trembling should be taken out of their hands, peace should be spoken to them, and they should triumph over Satan, who had blinded their eyes and lulled them asleep. Now,
I. It is owned that Jerusalem had long been in a very deplorable condition, and sunk into the depths of misery.
1.She had lain under the tokens of God's displeasure. He had put into her hand the cup of his fury, that is, her share of his displeasure. The dispensations of his providence concerning her had been such that she had reason to think he was angry with her. She had provoked him to anger most bitterly, and was made to taste the bitter fruits of it. The cup of God's fury is, and will be, a cup of trembling to all those that have it put into their hands: damned sinners will find it so to eternity. It is said (Psa 75:8) that the dregs of the cup, the loathsome sediments in the bottom of it, all the wicked of the earth shall wring them out, and drink them; but here Jerusalem, having made herself as the wicked of the earth, is compelled to wring them out and drink them; for wherever there has been a cup of fornication, as there had been in Jerusalem's hand when she was idolatrous, sooner or later there will be a cup of fury, a cup of trembling. Therefore stand in awe and sin not.
2.Those that should have helped her in her distress failed her, and were either unable or unwilling to help her, as might have been expected, Isa 51:18. She is intoxicated with the cup of God's fury, and, being so, staggers, and is very unsteady in her counsels and attempts. She knows not what she says or does, much less knows she what to say or do; and, in this unhappy condition, of all the sons that she has brought forth and brought up, that she was borne and educated (and there were many famous ones, for of Zion it was said that this and that man were born there, Psa 87:5), there is none to guide her, none to take her by the hand to keep her either from falling or from shaming herself, to lend either a hand to help her out of her trouble or a tongue to comfort her under it. Think it not strange if wise and good men are disappointed in their children, and have not that succour from them which they expected, but those that were arrows in their hand prove arrows in their heart, when Jerusalem herself has none of all her sons, prince, priest, nor prophet, that has such a sense either of duty or gratitude as to help her when she has most need of help. Thus they complain, Psa 74:9. There is none to tell us how long. Now that which aggravated this disappointment was, (1.) That her trouble was very great, and yet there was none to pity or help her: These two things have come unto thee (Isa 51:19), to complete thy desolation and destruction, even the famine and the sword, two sore judgments, and very terrible. Or the two things were the desolation and destruction by which the city was wasted and the famine and sword by which the citizens perished. Or the two things were the trouble itself (made up of desolation, destruction, famine, and sword) and her being helpless, forlorn, and comfortless, under it. "Two sad things indeed, to be in this woeful case, and to have none to pity thee, to sympathize with thee in thy griefs, or to help to bear the burden of thy cares, to have none to comfort thee, by suggesting that to thee which might help to alleviate thy grief or doing that for thee which might help to redress thy grievances." Or these two things that had come upon Jerusalem are the same with the two things that were afterwards to come upon Babylon (Isa 47:9), loss of children and widowhood - piteous case, and yet, "when thou hast brought it upon thyself by thy own sin and folly, who shall be sorry for thee? - a case that calls for comfort, and yet, when thou art froward under thy trouble, frettest, and makest thyself uneasy, by whom shall I comfort thee?" Those that will not be counselled cannot be helped. (2.) That those who should have been her comforters were their own tormentors (Isa 51:20): They have fainted, as quite dispirited and driven to despair; they have no patience in which to keep possession of their own souls and the enjoyment of themselves, nor any confidence in God's promise, by which to keep possession of the comfort of that. They throw themselves upon the ground, in vexation at their troubles, and there they lie at the head of all the streets, complaining to all that pass by (Lam 1:12), pining away for want of necessary food; there they lie like a wild bull in a net, fretting and raging, struggling and pulling, to help themselves, but entangling themselves so much the more, and making their condition the worse by their own passions and discontents. Those that are of a meek and quiet spirit are, under affliction, like a dove in a net, people, as their patron and protector, who takes what is done against them a done against himself." The cause of God's people, and of that holy religion which they profess, is a righteous cause, otherwise the righteous God would not appear for it; yet it may for a time be run down, and seem as if it were lost. But God will plead it, either by convincing the consciences or confounding the mischievous projects of those that fight against it. He will plead it by clearing up the equity and excellency of it to the world and by giving success to those that act in defence of it. It is his own cause; he has espoused it, and therefore will plead it with jealousy. 3. That they should shortly take leave of their troubles and bid a final farewell to them: "I will take out of thy hand the cup of trembling, that bitter cup; it shall pass from thee." Throwing away the cup of trembling will not do, nor saying, "We will not, we cannot, drink it;" but, if we patiently submit, he that put it into out hands will himself take it out of our hands. Nay, it is promised, "Thou shalt no more drink it again. God has let fall his controversy with thee, and will not revive the judgment." 4. That their persecutors and oppressors should be made to drink of the same bitter cup of which they had drunk so deeply, Isa 51:23. See here, (1.) How insolently they had abused and trampled upon the people of God: They have said to thy soul, to thee, to thy life, Bow down, that we may go over. Nay, they have said it to thy conscience, taking a pride and pleasure in forcing thee to worship idols. Herein the New Testament Babylon treads in the steps of that old oppressor, tyrannizing over men's consciences, giving law to them, putting them upon the rack, and compelling them to sinful compliances. Those that set up an infallible head and judge, requiring an implicit faith in his dictates and obedience to his commands, do in effect say to men's souls, Bow down, that we may go over, and they say it with delight. (2.) How meanly the people of God (having by their sin lost much of their courage and sense of honour) truckled to them: Thou hast laid thy body as the ground. Observe, The oppressors required souls to be subjected to them, that every man should believe and worship just as they would have them. But all they could gain by their threats and violence was that people laid their bodies on the ground; they brought them to an external and hypocritical conformity, but conscience cannot be forced, nor is it mentioned to their praise that they yielded thus far. But observe, (3.) How justly God will reckon with those who have carried it so imperiously towards his people: The cup of trembling shall be put into their hand. Babylon's case shall be as bad as ever Jerusalem's was. Daniel's persecutors shall be thrown into Daniel's den; let them see how they like it. And the Lord is known by these judgments which he executes.
(Vers. 17 seqq.) Lift up, lift up, arise, O Jerusalem, who have drunk from the hand of the Lord the cup of his wrath: you have drunk to the dregs the cup of sleep, and have drained it to the bottom. There is no one to support her among all the sons she has borne, and there is no one to take her by the hand among all the sons she has brought up. There are two things that have befallen you; who will grieve over you? devastation and destruction, famine and sword: who will comfort you? Arise, arise, O Jerusalem, which have drunk at the hand of the Lord the cup of his fury. For thou hast drunken the cup of ruin and the dregs of the cup of fury: thou hast utterly drained it. And there is none to comfort thee among all the sons whom thou hast brought forth; neither is there any that taketh hold of thy hand, of all the sons that thou hast raised up. These two things are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: who shall comfort thee? I often taught that Jerusalem and Zion are synonymous: of which Zion, which is interpreted as a watchtower, is called a fortress because it is located on a mountain: but the rest of the city, Jerusalem, which was previously called Jebus and Salem: which now the Prophet exhorts to rise, which previously fell into denial, saying in the Passion of the Lord: Crucify, crucify such [a man]: we have no king but Caesar (John 19:15): and let her repent, and feel the evils of captivity, why she offended her Creator. Doctors usually provide the most bitter antidote, which is named from its taste, to a nauseous stomach, so that it may expel harmful substances and be able to pass through the cooked and digested foods into the intestine, which the quantity of phlegm did not allow to be digested. Therefore, both Jerusalem, which drinks from the cup of the Lord's wrath, and from his κόνδυ, which Symmachus interpreted as a wine bowl, and which according to the book of Genesis, Joseph ordered to be hidden in his brother Benjamin's sack (Gen. XLIV), is ordered to rise up from drunkenness because she has drunk and emptied it, and has drunk it until the dregs: which three have indicated in one word, Ἐξεστράγγισας. Here is the chalice about which we read in Psalms: The chalice in the hand of the Lord is full of mixed wine. And he poured from this into that, but its dregs were not emptied: all the sinners of the earth will drink. (Psalm 74:9, 10). God also speaks about this to Jeremiah: Take the chalice of mixed wine from my hand, and you will offer it to all the nations to which I send you. And they will drink and vomit, and become insane because of the sword that I will send among them. (Jeremiah 25:15, 16). And when he says that he came near to other nations, and to Jerusalem, and to the cities of Judah, he declares: Thus says the Lord Almighty, the God of Israel: Drink and get drunk, and vomit, and fall down before the sword that I will send among you (Jer. 25:27). And it should be noted that this cup of the fury of the Lord is his sword, which is sent in the midst of sins. From this a question arises: how can it be said in Jeremiah that Jerusalem cannot rise up after drinking, drunkenness, vomiting, and ruin, and now through Isaiah it says to her: Lift up, lift up, rise up Jerusalem. This is how it is resolved: As long as someone drinks from the cup and becomes intoxicated and insane, and vomits and falls, they cannot rise, for they have not yet drunk the cup of the Lord, nor have they reached the dregs, so as to drink it to the bottom. But now concerning Jerusalem from the past, it says: you have drunk from the hand of the Lord the cup of his fury, and not the one you are drinking. At the same time, it must be considered that neither a prophet nor an Apostle has been in Judea who could have comforted him and taken hold of his hand and raised him up while he was lying down. From which it is evident that these things are said after the last captivity; otherwise the history relates that Ezekiel and the other prophets had it while in Babylon and after Babylon. But what he says: There are two things that have happened to you, or rather these two things that have opposed you: who will be sorrowful for you? And instead of two, he presents four: devastation and destruction, famine and sword: this is similar to what is sung in the Psalter: God has spoken once, these two things I have heard: that power belongs to God, and to you, O Lord, mercy: for you will render to each one according to his works (Psalm 62:11-12). And there, indeed, God speaks once, that he is omnipotent, and the two prophets hear that his omnipotence prevails on both sides, so that he may grant mercy to the penitent and render the punishments they deserve to those who persist in sin. Similarly, in another place, two occurrences of Jerusalem are found, each of which has two things. For ruin or devastation is followed by contrition, and death by famine and sword. We can understand these things in an analogical and spiritual sense, referring to the sinful soul that, unwilling to drink the cup of the Lord's fury, says in the psalm: Lord, do not rebuke me in your anger, nor discipline me in your wrath (Ps. 6:1). But if he drinks, it is good for him to feel his own punishments, and to hear the Lord saying: When the anger of my fury has passed, I will heal again. And elsewhere: Shall the one who falls not rise again, says the Lord (Jeremiah 8:4)?
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SUMMARY
Isaiah 51:18 presents a profoundly sorrowful depiction of Jerusalem's utter desolation and helplessness, personified as a mother abandoned by her own children. Having endured the "cup of trembling," a vivid metaphor for the severe divine judgment she has experienced, the city finds herself without any internal source of guidance, support, or comfort. This verse starkly underscores the complete failure of human resources—whether leadership, the populace, or societal structures—to alleviate the nation's profound distress, thereby powerfully setting the stage for the essential and exclusive intervention of God as the only true source of deliverance and restoration.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 51:18 masterfully employs several powerful literary devices to convey its message of profound desolation and abandonment. Personification is central, as Jerusalem is vividly portrayed as a mother in deep distress, having "brought forth" and "brought up" sons, yet finding herself utterly abandoned and unsupported by them. This humanizes the city's suffering, making it deeply relatable and emotionally impactful for the audience. The verse also prominently utilizes Synonymous Parallelism, repeating the core idea of abandonment in two distinct but complementary phrases: "none to guide her" and "none that taketh her by the hand." This repetition serves to intensify the sense of complete isolation and helplessness, emphasizing that no form of support—whether intellectual guidance or practical assistance—is available from within her own ranks. Furthermore, there is an element of Hyperbole in the sweeping declaration that "none... among all the sons" are able to help. While not literally every single individual, the expansive statement underscores the overwhelming and pervasive nature of the crisis, highlighting the depth of despair and the absolute failure of human resources to remedy the situation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 51:18 powerfully articulates the profound theological truth that when humanity, through its persistent disobedience and sin, brings itself to a state of utter desolation and judgment, human solutions will invariably prove futile. Jerusalem's abandoned state, without a guide or a helping hand from her own "sons," underscores the inherent limits of self-reliance and the devastating consequences of straying from God's covenant. This profound helplessness serves to magnify the necessity and glory of God's ultimate intervention. It reveals that true comfort, guidance, and restoration can only come from the divine hand, for when all human avenues are exhausted and all earthly hopes shattered, God alone remains as the faithful deliverer. This sets the stage for the magnificent promises of salvation, comfort, and ultimate restoration that permeate the latter half of the book of Isaiah, demonstrating God's unwavering faithfulness even in the face of human failure.
REFLECTION AND APPLICATION
Isaiah 51:18 serves as a poignant and sobering reminder of the devastating consequences of spiritual rebellion and the ultimate futility of relying solely on human strength or wisdom in times of profound crisis. When a community or an individual drifts from God's truth and covenant, the resulting desolation can be so severe that even those who should naturally provide support and guidance become incapacitated or absent. This verse challenges us to critically examine where our ultimate trust lies. In moments of personal or communal despair, when all human solutions seem to fail and we feel utterly abandoned and without direction, this passage powerfully directs our gaze heavenward. It compels us to recognize that true guidance, enduring strength, and lasting comfort flow exclusively from God alone, who is never absent, never powerless, and never unfaithful. For believers, this passage also underscores our profound responsibility to be the compassionate "hands" and faithful "guides" for those who are lost, suffering, or disoriented, embodying Christ's love and compassion and leading others to the true and only source of hope.
Questions for Reflection
FAQ
Who is "she" in this verse, and why is she portrayed as a mother?
Answer: In Isaiah 51:18, "she" refers to Jerusalem, which often serves as a metonym for the nation of Israel or Judah. The city is powerfully personified as a mother who has "brought forth" and "brought up" sons, symbolizing the generations, inhabitants, and leaders of the nation. This maternal imagery is a common and deeply evocative biblical device used to convey a sense of intimate connection, profound responsibility, and ultimately, immense tragedy when the children fail to support or even abandon their mother. It highlights the deeply personal and devastating nature of Jerusalem's suffering and abandonment, as those who should be her natural protectors and comforters are absent or ineffective.
What is the significance of the "sons" failing to help their mother, Jerusalem?
Answer: The failure of Jerusalem's "sons" to guide or support her by the hand signifies a complete and catastrophic breakdown of societal, political, and spiritual order within the nation. In ancient Near Eastern culture, children, especially sons, were expected to honor and care for their parents, particularly in old age or distress. Their absence or inability to help indicates that the very internal resources of the nation—its leadership, its people, its institutions, and its military strength—have been rendered utterly impotent by the judgment and desolation. This emphasizes the depth of Israel's spiritual sickness and the extent of God's judgment, demonstrating that no human solution or internal strength could possibly alleviate their plight. It underscores the profound helplessness that necessitated divine intervention, setting the stage for God's promised restoration in Isaiah 51:19-23.
How does this verse relate to God's character, despite its bleak portrayal?
Answer: While Isaiah 51:18 paints an incredibly bleak picture of human failure and desolation, it paradoxically highlights God's character by setting the stage for His glorious and compassionate intervention. The verse demonstrates God's perfect justice in allowing the consequences of sin and disobedience to unfold, leading to a state where all human efforts are completely exhausted and found wanting. However, it is precisely at this point of utter human helplessness and despair that God's compassion, power, and unwavering faithfulness are most profoundly revealed. The subsequent verses in Isaiah 51 and Isaiah 52 promise God's comfort, deliverance, and ultimate restoration, demonstrating that He is the only true source of guidance, strength, and salvation when all others fail. This verse, therefore, indirectly magnifies God's unique role as the ultimate Redeemer and Comforter, whose intervention is both necessary and glorious.
CHRIST-CENTERED FULFILLMENT
Isaiah 51:18, with its stark depiction of Jerusalem's utter helplessness and abandonment—a city without a guide or a helping hand from her own "sons"—finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The lament over the absence of any human "guide" or one to "take her by the hand" speaks to a deep spiritual void that humanity, in its fallen state and under the weight of sin's judgment, is perpetually unable to fill. This desperate need for a divine guide and rescuer is perfectly and completely met in Jesus, who declares Himself to be the Way, the Truth, and the Life, the ultimate and infallible guide for a lost and wandering humanity. Where Jerusalem's "sons" failed to offer comfort and support, Jesus extends an open and compassionate invitation to all who are weary and burdened, promising rest for their souls (Matthew 11:28-30). He is the Good Shepherd who gently leads His flock (Psalm 23:1-3), the compassionate High Priest who sympathizes with our weaknesses and intercedes for us (Hebrews 4:15-16), and the Wonderful Counselor (Isaiah 9:6) who provides perfect direction and wisdom. The desolation of Jerusalem, abandoned by her own, powerfully foreshadows humanity's spiritual bankruptcy and utter helplessness apart from Christ, emphasizing that only through His atoning sacrifice, His sovereign hand, and His enduring presence can true guidance, comfort, and eternal salvation be found. He is the one who truly takes us by the hand, not to judgment, but to reconciliation and everlasting life.