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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.
(Verse 20.) Your sons are cast out, they have slept at the head of all the streets, like a trapped wild goat: full of the indignation of the Lord, the rebuke of your God. LXX: Your sons are destitute and sleeping at the head of all the streets: like a half-cooked beet, full of the fury of the Lord, and lacking from the Lord your God. As for the half-cooked beet, the remaining interpreters translated it as a captured and trapped wild goat, which is called 'Tho' in Hebrew, a type of wild animal found in the wilderness, listed among the clean animals in Leviticus and Deuteronomy. The Syriac language they have translated as thoreth, which means beta. Let us pass over the name and consider the meaning of it. Your sons, like wild oxen caught in snares, have slept in the streets and public squares, placing their naked bodies on the bare ground, thereby revealing the wrath of the Lord and the rebuke of their God, indicating their own misery. Furthermore, according to the Seventy: those who do not desire spiritual riches in every word, knowledge, and good work, but choose to be poor and not endure the threat, will by no means dwell in the houses that are built with virtues, but will remain at the beginning of the roads and at the exit, touching everything and leaving everything behind. Those who are said to sleep well in that sleep, of which it is written: They have slept their sleep and found nothing (Ps. 75:6). In that sleep, the Assyrian king has put them to sleep. And they are compared to half-cooked beets, which are a type of vegetable that is very cheap and fragile. About these vegetables, I believe that it is said in the Psalms: Do not be jealous of evildoers, nor envy those who do iniquity. For like grass, they will quickly wither, and like the green vegetables, they will quickly fall (Ps. 36:1, 2). For it is the food of the sick. He who is once unbelieving is called raw beetroot. But he who is content with simple faith, without reason and the truth of doctrines, performs the works of justice, can be called cooked beetroot. Furthermore, he who fluctuates between vices and virtues, and approaches the service of God with a double heart, is most rightly called half-cooked beetroot, of whom God speaks in the Apocalypse of John: Would that you were either hot or cold: but because you are lukewarm, I will vomit you out (Rev. III, 15, 16). Those who are lukewarm and sleeping are full of the fury of the Lord, and they are loose, or failing, through the Lord God. Not that the Lord is the cause of their loosening, who did not make death, nor does he take pleasure in the destruction of the living. But rather, those who have sinned in the Law, let them be judged by the Law, which works the wrath of God against those who are transgressors of it.
Whoever is at any time unbelieving is called a raw beet root, whereas whoever is happy in the faith of the simple, without paying attention to reflection and the truth of doctrines but who performs deeds of justice, can be called a cooked beet root; in turn, the one who floats between vices and the virtues and approaches the service of God with a mixed heart can be called semi-cooked.… Those who sin in the law will be judged by the law, which works the wrath of God for those who are half-hearted.…Let us come, following the Septuagint, to the spiritual sense. It is said to the soul brought down by vices and the upsets of drunkenness that it may come to know the Lord its Judge as one who will give reasons for all things. And if they turn to better things, the cup will be given over to those who humiliated them.… It should be noted that others did not force Israel or make it, who was once upright, now bent down to the earth, but their own will was directly toward abandonment. [Israel] by its own will put its neck or back or whole body down low for those who abused it within and without.
By the slumber, he has indicated their indolence, and by the cooked vegetables their laxness. But what he adds is even harsher than what he has said before: “They that are full of the anger of the Lord are caused to faint by the Lord God.” By their iniquity they draw my anger, and by reason of my anger, they are deprived of my kind attention and despoiled of every kind of strength.
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SUMMARY
Isaiah 51:20 presents a stark and deeply distressing portrayal of God's people, Jerusalem, in a state of utter collapse and profound helplessness. The verse vividly depicts them as having fainted and lying prostrate in the public thoroughfares, utterly incapacitated and ensnared like a powerful wild animal caught in a net. This calamitous condition is explicitly attributed to the overwhelming "fury" and "rebuke" of the LORD, underscoring that their suffering is a direct and severe consequence of divine judgment for their disobedience and covenant unfaithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 51:20 is profoundly impactful due to its masterful use of Imagery, painting a vivid and distressing scene of national collapse and despair. The description of "sons" lying prostrate "at the head of all the streets" immediately conjures a picture of public defeat, shame, and utter helplessness. The most striking device is the Simile, "as a wild bull in a net," which powerfully communicates the people's former strength and untamed spirit contrasted with their current state of complete entrapment and impotency. This comparison is highly effective, drawing on familiar experiences of animal capture to illustrate human subjugation and the overwhelming nature of their predicament. Furthermore, the phrase "full of the fury of the LORD, the rebuke of thy God" employs Anthropomorphism, attributing human emotions like "fury" and "rebuke" to God, making His active displeasure and righteous judgment palpable and intensely personal. The entire verse functions as a poignant Lament, expressing profound sorrow and distress over the dire consequences of divine judgment, yet within the broader context of Isaiah, it also serves as a necessary preamble to the subsequent promises of restoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse starkly portrays the devastating consequences of covenant unfaithfulness, demonstrating God's unwavering justice and the reality of His righteous judgment against sin. It underscores the biblical principle that while God is merciful and gracious, He is also holy and will not tolerate rebellion indefinitely. The profound helplessness depicted serves as a powerful reminder that human strength, self-reliance, or political maneuvering are utterly insufficient in the face of divine wrath. It highlights the absolute sovereignty of God over nations and their destinies. Yet, within the broader context of Isaiah, this judgment is not final; it serves as a painful, disciplinary act intended to lead to repentance and a deeper reliance on God's ultimate promise of redemption and restoration. The suffering of God's people, even at His hand, points to their desperate need for a divine deliverer who can absorb this wrath and bring true liberation.
REFLECTION AND APPLICATION
Isaiah 51:20 confronts us with the sobering reality of divine judgment and the profound consequences of spiritual rebellion. While the immediate context is historical Israel, the principles resonate timelessly: sin has real, often devastating repercussions, and God's holiness demands a response. This verse calls us to a deep humility, recognizing our own vulnerability and inability to stand against God's righteous anger through our own strength or self-sufficiency. It should prompt us to examine our lives for areas of disobedience, self-reliance, or spiritual complacency, and to turn to God in genuine repentance, understanding that true peace and security are found only in humble alignment with His will. Yet, it also compels us to look beyond the immediate scene of judgment to the character of the God who, even in His wrath, remembers mercy. Just as He promised to remove the "cup of trembling" from Jerusalem, He offers hope and restoration to all who, acknowledging their helplessness and need, cast themselves upon His boundless grace.
Questions for Reflection
FAQ
What does "at the head of all the streets" signify in this context?
Answer: "At the head of all the streets" (H7218, rôʼsh and H2351, chûwts) signifies a place of public display, utter vulnerability, and profound humiliation. In ancient cities, streets were vital public spaces where people gathered, traded, and where significant events, including public punishments or displays of defeat, unfolded. For the "sons" (H1121, bên), representing the people of Jerusalem, to be lying there "fainted" (H5968, ʻâlaph) meant they were exposed, incapacitated, and utterly stripped of dignity in plain sight of everyone. It speaks to a complete loss of power, status, and the ability to function, serving as a stark symbol of national defeat and the public consequences of divine judgment.
How can a "wild bull" be "in a net," and what does this imagery convey?
Answer: A "wild bull" (H8377, tᵉʼôw), likely referring to a powerful wild ox or antelope, is an animal known for its immense strength, ferocity, and untamed nature. To find such a creature "in a net" (H4364, makmâr) signifies its complete capture and subjugation, rendering its formidable power utterly useless. This imagery powerfully conveys the absolute helplessness and inescapable entrapment of the people of Judah. Despite their inherent strength or former might as a nation, they have been completely overpowered and rendered impotent, unable to escape the divine judgment that has ensnared them. It emphasizes the overwhelming and inescapable nature of God's "fury" (H2534, chêmâh) and "rebuke" (H1606, gᵉʻârâh), from which no creature, however mighty, can escape when caught.
CHRIST-CENTERED FULFILLMENT
Isaiah 51:20, with its stark depiction of God's people "fainted" and "full of the fury of the LORD," powerfully sets the stage for the ultimate Christ-centered fulfillment. This verse highlights humanity's utter inability to withstand or escape divine judgment for sin, underscoring the desperate need for a perfect substitute. The "fury" and "rebuke" of God, which overwhelmed Israel in their disobedience, find their ultimate and redemptive satisfaction not in the destruction of His people, but in the person of Jesus Christ. He is the one who, as the true Lamb of God, willingly entered the "net" of God's wrath, bearing the full weight of the "cup of trembling" on the cross (Isaiah 53:5-6). While Israel lay prostrate under judgment, Jesus, though innocent, was "made to be sin for us" (2 Corinthians 5:21), becoming a curse for us to redeem us from the curse of the law (Galatians 3:13). His suffering and death, a voluntary act of substitution, absorbed the very "fury" and "rebuke" that afflicted God's people, thereby setting them free from the "net" of sin and judgment. Through Christ, those who were once helpless under God's wrath are now offered peace, reconciliation, and the promise of eternal life, demonstrating that God's ultimate purpose is not condemnation but glorious redemption through His Son (Romans 5:8-9).