Isaiah 51:19

KJV

These two [things] are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee?

KJV (with Strong's)

These two {H8147} things are come {H7122} unto thee; who shall be sorry {H5110} for thee? desolation {H7701}, and destruction {H7667}, and the famine {H7458}, and the sword {H2719}: by whom shall I comfort {H5162} thee?

Complete Jewish Bible

These two disasters have overcome you - yet who will grieve with you? - plunder and destruction, famine and sword; by whom can I comfort you?

Berean Standard Bible

These pairs have befallen you: devastation and destruction, famine and sword. Who will grieve for you? Who can comfort you?

American Standard Version

These two things are befallen thee, who shall bemoan thee? desolation and destruction, and the famine and the sword; how shall I comfort thee?

Commentary

### SUMMARY
Isaiah 51:19 is a deeply poignant lament for Jerusalem, personified as a suffering woman, overwhelmed by a confluence of devastating calamities: desolation, destruction, famine, and the sword. The verse powerfully conveys the profound extent of her anguish and isolation through two rhetorical questions, "who shall be sorry for thee?" and "by whom shall I comfort thee?", highlighting the utter absence of human solace and implicitly pointing to the divine as the only ultimate source of comfort and deliverance from such overwhelming distress.

### CONTEXT
* **Literary Context:** This verse is situated within a larger section of Isaiah (chapters 40-66) often referred to as the "Book of Comfort" or "Second Isaiah," addressed primarily to the exiled Israelites in Babylon. While much of this section speaks of future restoration and God's faithfulness, Isaiah 51:17-23 vividly recalls the past and present distress of Jerusalem. Prior to this verse, Jerusalem is pictured as having drunk the "cup of trembling" and the "dregs of the cup of staggering" ([Isaiah 51:17](/isaiah/51-17 "Isaiah 51:17 - The Cup of Trembling")), a potent metaphor for God's wrath poured out due to her transgressions. Verse 19 underscores the severity of this judgment, highlighting the absence of anyone to offer solace during these dire circumstances, thus setting the stage for the dramatic shift in tone that immediately follows, where God promises to remove the cup of wrath from Jerusalem and give it to her tormentors ([Isaiah 51:22-23](/isaiah/51-22 "Isaiah 51:22-23 - God's Promise to Deliver Jerusalem")).
* **Historical & Cultural Context:** The prophet Isaiah is speaking to a people who have experienced the catastrophic consequences of divine judgment, specifically the destruction of Jerusalem in 586 BC and the subsequent Babylonian exile. The calamities listed – "desolation, and destruction, and the famine, and the sword" – are not abstract concepts but vivid realities of siege warfare and invasion in the ancient Near East. Such events led to widespread death, starvation, and the complete breakdown of societal structures, leaving cities in utter ruin. The personification of Jerusalem as a woman who has no one to comfort her reflects the cultural understanding of a city as a mother figure, whose suffering would evoke profound pity, yet in this case, none is found.
* **Key Themes:** Isaiah 51:19 powerfully articulates several key themes. Firstly, it emphasizes the **severity of divine judgment** and its devastating **consequences** for a people who have strayed from their covenant with God. The fourfold list of calamities paints a comprehensive picture of national catastrophe. Secondly, the rhetorical questions underscore the theme of **profound suffering and helplessness**, depicting Jerusalem's complete isolation and inability to find relief or sympathy from any human quarter. This highlights the depth of her anguish and the overwhelming nature of her distress. Finally, while bleak, the verse implicitly sets the stage for the overarching theme of God's **ultimate and exclusive comfort**. The question "by whom shall I comfort thee?" subtly points to the fact that only God Himself possesses the power and compassion to provide true comfort and deliverance from such overwhelming distress, a promise that is explicitly developed in the subsequent verses and throughout the broader "Book of Comfort" in Isaiah, beginning with the foundational call to "[Comfort, comfort my people](/isaiah/40-1 "Isaiah 40:1 - God's Call to Comfort Israel")".

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **desolation (Hebrew, _shôd'_):** (H7701) From the root `shûwd`, meaning to violently ruin or lay waste. This term signifies utter devastation, often implying the destructive force of an enemy or a divine visitation. It speaks to the complete stripping away of what once was, leaving emptiness and ruin.
* **destruction (Hebrew, _sheber'_):** (H7667) From the root `shâbar`, meaning to break or shatter. This word denotes a fracture, a breaking apart, or ruin. It can refer to physical damage, but also to the shattering of hopes, plans, or societal order, leading to affliction and vexation. Together with `shôd`, it paints a picture of comprehensive ruin.
* **comfort (Hebrew, _nâcham'_):** (H5162) A primitive root meaning to sigh, or breathe strongly. By implication, it can mean to be sorry, to pity, to console, or to rue. In this context, it refers to the act of providing solace, relief, or emotional support to someone in distress. The rhetorical question "by whom shall I comfort thee?" emphasizes the profound lack of anyone capable of offering true solace in Jerusalem's dire state.

#### Verse Breakdown
* **"These two [things] are come unto thee":** This opening clause refers to the double calamities that have befallen Jerusalem, setting the stage for the enumeration of specific devastations. While "two" is explicitly stated, the following list actually contains four distinct elements, suggesting a rhetorical emphasis on a comprehensive, overwhelming, and perhaps dual *nature* of suffering (e.g., internal and external, or physical and spiritual, or simply the sheer magnitude of multiple woes).
* **"who shall be sorry for thee?":** This is the first rhetorical question, powerfully conveying the depth of Jerusalem's isolation and the overwhelming nature of her suffering. It implies that the calamities are so severe, and her state so desperate, that no human sympathy or pity seems adequate or even possible.
* **"desolation, and destruction, and the famine, and the sword":** This fourfold list specifies the "two things" (or rather, the comprehensive nature of the calamities). "Desolation" and "destruction" speak to the utter ruin of the city and its structures. "Famine" refers to the devastating lack of food, a common consequence of siege. "Sword" represents death by warfare, invasion, and violence. Together, these terms paint a complete picture of national catastrophe and the complete breakdown of life.
* **"by whom shall I comfort thee?":** The second rhetorical question echoes the first, further emphasizing the profound helplessness and lack of external comfort. This question, however, shifts the focus from human pity to the active provision of comfort. It implicitly points to the fact that no human agent is capable of providing true, lasting comfort in such a dire situation, thus subtly directing the reader's gaze towards the only one who can—God Himself.

#### Literary Devices
Isaiah 51:19 masterfully employs several literary devices to convey its profound message. **Personification** is central, as Jerusalem is addressed as "thee," a suffering woman who has no one to comfort her, intensifying the emotional impact of her plight. The use of **Rhetorical Questions** ("who shall be sorry for thee?" and "by whom shall I comfort thee?") is highly effective. These questions are not meant to be answered by human agents but rather to underscore the utter hopelessness of finding comfort from any earthly source, thereby implicitly pointing to God as the only true Comforter. The list of calamities – "desolation, and destruction, and the famine, and the sword" – functions as a **Merism** or **Tetralogy**, a literary technique where a comprehensive reality is conveyed by listing its constituent parts. This fourfold enumeration creates a sense of overwhelming, all-encompassing devastation, leaving no aspect of life untouched by suffering.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 51:19 serves as a stark reminder of the profound consequences of sin and the severity of divine judgment, yet it simultaneously sets the stage for the overarching theme of God's ultimate faithfulness and comfort. The overwhelming nature of Jerusalem's suffering, depicted as beyond human solace, underscores a universal theological truth: there are depths of human anguish and consequences of sin that only God can address. This verse highlights humanity's utter dependence on divine intervention for true comfort and restoration, especially when facing the overwhelming effects of spiritual and physical brokenness. It is a testament to the fact that while God allows judgment, His ultimate character is one of compassion and a desire to comfort His people.

* [Jeremiah 14:18](/jeremiah/14-18 "Jeremiah 14:18 - Famine, Sword, and Desolation")
* [Lamentations 1:1-2](/lamentations/1-1 "Lamentations 1:1-2 - Jerusalem's Desolation and Lack of Comforters")
* [Isaiah 40:1](/isaiah/40-1 "Isaiah 40:1 - God's Command to Comfort His People")

### REFLECTION AND APPLICATION
Isaiah 51:19, though rooted in the specific historical suffering of ancient Jerusalem, resonates deeply with the universal human experience of profound suffering and feeling utterly alone in distress. There are moments in life when trials seem to converge, when personal "desolation, destruction, famine, and sword" (whether literal or metaphorical) overwhelm us to the point that human comfort, however well-intentioned, feels insufficient or entirely absent. This verse reminds us that such moments of acute vulnerability and isolation are not foreign to the human condition. For believers, it serves as a powerful pointer: when all earthly sources of comfort fail, when friends or family cannot truly comprehend or alleviate our pain, and when our circumstances seem beyond human remedy, our gaze must be directed upward. It is in these moments of utter helplessness that we are most powerfully reminded that God alone is the ultimate source of comfort and deliverance, the one who truly understands our anguish and possesses the power to restore. This passage encourages us to seek Him with renewed fervor when all other wells run dry, trusting in His ultimate promise to comfort His people and wipe away every tear.

#### Questions for Reflection
* **In what areas of your life do you currently experience a sense of "desolation, destruction, famine, or sword," leaving you feeling overwhelmed and alone?**
* **When human comfort or solutions prove insufficient, where do you instinctively turn for solace and relief?**
* **How does recognizing God as the ultimate and exclusive Comforter change your perspective on suffering and your approach to seeking help?**

### FAQ
**What are the "two things" mentioned in the verse?**

Answer: While the text literally states "These two things," the subsequent enumeration lists four distinct calamities: "desolation, and destruction, and the famine, and the sword." This is likely a rhetorical device to emphasize the comprehensive and overwhelming nature of the judgment. The "two things" could refer to two *categories* of suffering (e.g., internal and external devastation, or the double blow of siege and its aftermath), or simply be a stylistic way of introducing a complete set of woes, highlighting the sheer magnitude of the distress that has come upon Jerusalem. The point is the totality of the suffering, not a precise numerical count.

**Why is there no one to comfort Jerusalem?**

Answer: The rhetorical questions "who shall be sorry for thee?" and "by whom shall I comfort thee?" emphasize the profound depth of Jerusalem's suffering and isolation. It's not necessarily that there were *literally* no sympathetic individuals, but rather that the scale of the catastrophe was so immense that any human comfort would be utterly inadequate. The judgment was so severe, so comprehensive, that it left Jerusalem in a state of unparalleled desolation. This rhetorical device serves to underscore the hopelessness of the situation from a human perspective, thereby implicitly pointing to the necessity of divine comfort as the only true and sufficient solace.

**How does this verse relate to God's promise of comfort in Isaiah?**

Answer: Isaiah 51:19, with its bleak depiction of Jerusalem's suffering and lack of human comfort, serves as a crucial backdrop for the profound promises of divine comfort found throughout the "Book of Comfort" (Isaiah 40-66). The rhetorical question "by whom shall I comfort thee?" implicitly answers itself: only God can provide true comfort. Immediately following this verse, in [Isaiah 51:22-23](/isaiah/51-22 "Isaiah 51:22-23 - God Removes the Cup of Wrath"), God explicitly declares that He will remove the "cup of trembling" from Jerusalem and give it to her tormentors. This verse, therefore, highlights the desperate need for comfort, making God's subsequent intervention and promises of restoration all the more powerful and gracious, fulfilling the opening call to "[Comfort, comfort my people](/isaiah/40-1 "Isaiah 40:1 - God's Comfort for Israel")".

### CHRIST-CENTERED FULFILLMENT
Isaiah 51:19, with its vivid portrayal of Jerusalem's desolation and the agonizing cry for comfort, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The "desolation, destruction, famine, and sword" that afflicted Jerusalem are but shadows of the spiritual desolation and death that humanity experiences under the curse of sin. Humanity, like Jerusalem, was utterly helpless, without a comforter capable of delivering from the overwhelming consequences of sin. Yet, into this profound human need, God sent His Son. Jesus, the true Lamb of God, willingly drank the "cup of trembling" on the cross, enduring the ultimate "desolation" and "destruction" of divine wrath, so that we might be comforted ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). He experienced profound abandonment, crying out, "[My God, my God, why have you forsaken me?](/matthew/27-46 "Matthew 27:46 - Jesus' Cry of Dereliction")", to provide us with an eternal Comforter, the Holy Spirit ([John 14:16](/john/14-16 "John 14:16 - The Promise of the Holy Spirit, the Comforter")). Through His sacrifice, Jesus became the one by whom God truly comforts His people, not merely from physical calamities but from the spiritual death that is the ultimate "sword" of judgment. He is the "God of all comfort" ([2 Corinthians 1:3-4](/2_corinthians/1-3 "2 Corinthians 1:3-4 - God of All Comfort")), who ultimately promises to "[wipe away every tear from their eyes](/revelation/21-4 "Revelation 21:4 - God Wipes Away Every Tear")" and bring an end to all "desolation" and "destruction" in the new heaven and new earth.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 47:9

But these two [things] shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, [and] for the great abundance of thine enchantments.

Amos 7:2

And it came to pass, [that] when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee: by whom shall Jacob arise? for he [is] small.

Job 42:11

Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold.

Isaiah 61:2

To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;

2 Corinthians 7:6

Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;

2 Corinthians 7:7

And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more.

Ezekiel 14:21

For thus saith the Lord GOD; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast?