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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 21 and following) Therefore, listen to these things, poor and drunken one, not from wine. This is what your Lord and your God says, who fought for his people: Behold, I have taken from your hand the cup of slumber, the bottom of the cup of my indignation; you shall not add to drink it any further. And I will place it in the hand of those who humbled you, and they said to your soul: Bow down, that we may pass over, and you have made your body like the ground, and like a road to those passing by. LXX: Therefore listen, humiliated and drunk, not from wine. Thus says the Lord God who judges his people: Behold, I have taken from your hand the cup of ruin, the chalice of my fury; and you shall no longer drink from it. And I will deliver it into the hands of those who unjustly oppressed and humiliated you, who said to your soul, 'Bow down, that we may pass over,' and you have made your back like the ground and like a street for those who pass by. O Jerusalem, to whom I said, 'Lift up, lift up, arise, and repent,' for you have drunk from the hand of the Lord the cup of his fury; and you have drunk it to the dregs. And your sons, who were scattered throughout the whole world and led away captive, have lain prostrate in the streets and on the corners of the roads. Know that you are poor and humiliated, and drunk, not from wine, but from the fury of the Lord. Therefore, if you repent and rise lifted up, you will know the chalice of sleep and ruin: whether according to Symmachus and Theodotion, of tearing and shaking, to be taken from your hand: and that, which in this place Symmachus interpreted as a cup, you will no longer drink: but deliver it to your adversaries, who said to your soul, bow down, so that we may pass: and to those who said, you have bowed down by your own will. And you made your body like the earth, or back: or according to the Septuagint, your middle and your necks passing outside. Let this be said according to history, that if Jerusalem wants to lift itself and rise, it should not drink the cup of the Lord's fury, nor endure what it previously endured. But in order to understand it spiritually according to the Septuagint, it is said to mean a soul humbled by vices and intoxicated by disturbances, so that it may know that it has the Lord as its judge, and that it will render an account of everything. But if it were turned to better things, the cup of ruin would be taken away from his hands, and the bowl of the fury of the Lord, which contained punishments, about which Ezekiel also says to Jerusalem: You will drink the deep and wide cup of your sister Samaria, so that you may be drunk (Ezec. 23:32), should be given into the hands of those who humbled her. There is no doubt that it signifies opposing powers, which said to her souls: Bow down, so that we may pass by. In which it must also be noted that they did not bend it, nor did they force it, so that it would be inclined to the ground as before; but they left it to their own choice. However, it placed its neck or back, or its whole body, not inwardly, but outwardly, for those who trampled upon it. We also read something similar in the Gospel (Luke 13), because Satan had bent a woman for eighteen years, whom the Lord restored to her former state, so that she could say: I lift up my eyes to the mountains, from where will my help come? (Psalm 120:1); and: To you I lift up my eyes, you who are enthroned in the heavens (Psalm 123:1).
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SUMMARY
Isaiah 51:21 serves as a profound divine summons to Jerusalem, personified as a woman utterly prostrate and disoriented, not by physical intoxication, but by the overwhelming trauma of divine judgment and the subsequent Babylonian exile. This pivotal verse marks a dramatic shift from God's disciplinary wrath to the imminent dawn of comfort and restoration, urging His suffering people to heed His transformative words of deliverance and embrace the profound reversal of their fortunes.
CONTEXT
Literary Context: This verse is strategically positioned within the "Book of Comfort" (Isaiah 40-66), a section primarily dedicated to offering hope and assurance to the Jewish exiles in Babylon after decades of suffering. Immediately preceding Isaiah 51:21, the prophet vividly depicts Jerusalem's desolation and suffering in Isaiah 51:17-20. These verses portray the city as having "drunk the cup of the Lord's wrath" and being utterly prostrate, with no one to guide her or offer comfort. Verse 21 directly addresses this prostrate figure, shifting from a description of her misery to a direct and urgent call to attention, preparing her for the radical reversal of fortune promised in Isaiah 51:22-23. Here, the cup of trembling will be taken from her and given to her oppressors, underscoring God's absolute sovereignty over both judgment and salvation, and highlighting His ultimate purpose of restoration for His covenant people.
Historical & Cultural Context: The historical backdrop for Isaiah 51 is the Babylonian exile, a period of immense national trauma for Judah following the destruction of Jerusalem and its temple in 586 BC. This experience was profoundly disorienting, leading to widespread despair, questioning of God's covenant faithfulness, and a pervasive sense of utter helplessness among the exiles. Culturally, "drunkenness" was a potent metaphor not only for physical intoxication but also for a state of stupor, confusion, and inability to act, often brought on by overwhelming calamity or divine judgment. The "cup of wrath" imagery, prevalent throughout the Old Testament (e.g., Jeremiah 25:15-16), was a well-understood symbol of God's righteous indignation poured out upon nations or individuals for their sin. The prophet's address to "thou afflicted" resonates deeply with the lived experience of a people stripped of their land, temple, and national identity, feeling abandoned and utterly broken by the consequences of their disobedience and God's just discipline.
Key Themes: Isaiah 51:21 contributes significantly to several key themes within the broader book of Isaiah and the biblical narrative. Firstly, it powerfully illustrates Divine Compassion and Intervention, revealing God's intimate awareness of His people's profound suffering and His active decision to intervene on their behalf, even in their lowest, most incapacitated state. Secondly, the striking phrase "drunken, but not with wine" vividly portrays Spiritual Stupor and Disorientation, highlighting the profound psychological and spiritual impact of God's judgment and the subsequent exile. This is not mere physical drunkenness but a state of helplessness, confusion, and inability to discern or act, brought on by overwhelming suffering and the consequences of sin. Thirdly, the verse marks a critical Transition from Judgment to Deliverance. It pivots dramatically from the severe descriptions of Jerusalem's punishment to the impending promise of comfort and restoration, signaling that the period of wrath is concluding and a new era of divine favor is about to begin. This aligns with the overarching theme of God's unwavering covenant faithfulness, where even after administering necessary discipline, He remembers His promises and brings about salvation for His chosen people, as seen in the promise of a glorious future in Isaiah 60.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 51:21 masterfully employs several literary devices to convey its powerful and poignant message. The most prominent is Metaphor, specifically in the phrase "drunken, but not with wine." This vivid image portrays Jerusalem's state of utter disorientation, helplessness, and spiritual stupor, not as a result of physical intoxication, but as a direct consequence of the overwhelming impact of divine judgment and severe suffering. It effectively communicates a profound spiritual and emotional incapacitation. Personification is also central, as Jerusalem is addressed directly as "thou afflicted, and drunken," endowing the city with human characteristics of suffering, disorientation, and the capacity to hear. This makes the divine address profoundly intimate and relatable. Furthermore, the use of Apostrophe—a direct address to an absent or personified entity—strengthens the personal and urgent nature of God's communication to His people, drawing them into a direct encounter with His word. The explicit contrast implied by "but not with wine" also creates a subtle yet powerful Paradox, highlighting that the cause of this "drunkenness" is far more profound, devastating, and divinely ordained than mere physical indulgence, underscoring the spiritual and existential weight of their condition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 51:21 is a profound theological statement on God's sovereignty over judgment and His unwavering commitment to His covenant people. It underscores that even in the midst of severe divine discipline, God remains intimately aware of His people's suffering, acknowledging their "afflicted" and "drunken" state. This verse pivots dramatically from the imagery of a "cup of wrath" (seen in Isaiah 51:17) to the imminent promise of its removal, demonstrating God's ultimate purpose of restoration rather than annihilation. It reveals a God who, having administered necessary correction, now moves to comfort and deliver, inviting His people to listen to His voice of salvation. This transition highlights the redemptive nature of God's judgments, designed not for destruction but to bring His people to a place of repentance, renewed reliance on Him, and ultimately, to their glorious restoration and the fulfillment of His covenant promises.
REFLECTION AND APPLICATION
Isaiah 51:21 speaks powerfully to the universal human experience of being overwhelmed and disoriented by life's profound trials, the crushing weight of sin's consequences, or the relentless pressure of external circumstances. When we find ourselves feeling "afflicted"—burdened by grief, anxiety, injustice, or the fallout of our own choices—and "drunken, but not with wine"—spiritually numb, confused, or unable to see a clear path forward, this verse offers a profound and compassionate truth: God sees our precise condition. He does not abandon us in our stupor but actively calls us to "hear now this," inviting us to listen intently for His voice of comfort, clarity, and deliverance amidst the chaos. It offers profound hope that even when we are at our lowest, feeling utterly incapacitated, God is poised to intervene, to remove the "cup of trembling" from our hands, and to restore our spiritual clarity, purpose, and peace. Our responsibility is to awaken from our spiritual stupor, to turn our hearts towards Him, and to attentively receive His word, trusting in His sovereign power to transform our despair into hope and our disorientation into divine direction.
Questions for Reflection
FAQ
What does "drunken, but not with wine" truly mean in this context?
Answer: This powerful metaphor describes a state of profound disorientation, helplessness, and stupor that is not caused by physical alcohol consumption. Instead, it refers to the overwhelming impact of suffering, divine judgment, and the consequences of sin. Jerusalem, personified as a woman, is so utterly devastated and overwhelmed by the calamities she has experienced (the destruction of her city, exile, and the weight of God's wrath) that she is rendered spiritually and emotionally incapacitated, unable to stand, act, or discern a path forward, much like someone physically drunk. It signifies a deep, internal stupor caused by external, traumatic events, particularly the "cup of trembling" that Jerusalem had drunk, as vividly described in Isaiah 51:17-20.
Who is "thou afflicted" referring to?
Answer: "Thou afflicted" is a direct, compassionate address to Jerusalem, personified as a suffering woman. In the context of Isaiah 51, it refers to the nation of Judah, particularly those in exile in Babylon, who had experienced the devastating judgment of God through the destruction of their city and temple, and their subsequent deportation. The term "afflicted" (Hebrew: ʻânîy) perfectly captures their state of deep distress, oppression, and mental anguish. God is speaking directly to His covenant people in their lowest and most vulnerable condition, acknowledging their pain and preparing them for a message of impending comfort and restoration, as promised in Isaiah 51:22.
CHRIST-CENTERED FULFILLMENT
Isaiah 51:21, with its poignant depiction of an afflicted and disoriented people, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus. The "cup of trembling" that Jerusalem had drunk, symbolizing God's wrath against sin, foreshadows the infinitely more dreadful cup of divine judgment that Jesus, the ultimate Suffering Servant, willingly drank on behalf of humanity. In the Garden of Gethsemane, Jesus prayed, "My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will" (Matthew 26:39). He alone was able to bear the full, unadulterated weight of God's righteous indignation, enduring a spiritual "drunkenness" of agony and separation from God that far surpassed any human affliction, yet He did so without sin. Through His atoning sacrifice on the cross, Jesus removed the cup of God's wrath from us, the truly afflicted and spiritually disoriented by sin, offering us clarity, peace, and reconciliation with God. He is the one who truly takes away the sin of the world (John 1:29), delivering us from the spiritual stupor of our fallen state and inviting us to "hear now this" new covenant of grace and life in Him, becoming our ultimate Comforter and the source of our true spiritual sobriety and new creation in Christ (2 Corinthians 5:17).