TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 51:17–23. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(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).
For it is the function of the blood of the Lord that as it makes drunk it heals the mind, shielding it from fancies, not leading it toward sins. This wine makes them sober; this fullness empties them of evils. One who does not become full with this cup will be rendered hungry with an eternal lack … Anyhow, when God bestows such things, he does so that they may draw them to the kingdom of heaven. And about this cup it is said in the Gospel, “Whoever drinks from the water that I give will never thirst and will become in them a source of water springing up for eternal life.”
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Summary
Isaiah 51:22 delivers a powerful divine declaration to Jerusalem, personified as a suffering individual, proclaiming an end to her period of intense suffering and divine judgment. The Lord, who is her faithful advocate, announces that He has definitively removed the "cup of trembling" and its bitter "dregs"—symbols of His wrath and the overwhelming affliction she has endured—promising that she will never again be forced to drink from it. This verse serves as a pivotal turning point, transitioning from the previous descriptions of desolation to a profound assurance of God's sovereign deliverance and restoration for His covenant people.
Context
Literary Context
Isaiah 51:22 is situated within the "Book of Comfort" (Isaiah 40-66), a section of Isaiah primarily addressed to the Jewish exiles in Babylon, offering hope and assurance of their return and restoration. The immediate literary context in Isaiah 51 describes Jerusalem's dire state of desolation and her profound suffering, depicted vividly as having "drunk the cup of his fury" and "the dregs of the cup of trembling" in Isaiah 51:17. This imagery sets the stage for verse 22, which marks a dramatic and merciful reversal. The Lord's direct intervention signals a definitive end to this period of punishment and the commencement of His redemptive action, aligning with the overarching theme of comfort and restoration that permeates this prophetic section.
Historical & Cultural Context
The prophecy in Isaiah 51 is directed towards the Jewish people enduring the Babylonian exile (586-538 BC), a period of immense national humiliation, displacement, and suffering, understood as divine judgment for their covenant unfaithfulness. The "cup of trembling" or "cup of wrath" is a potent metaphor deeply embedded in ancient Near Eastern and biblical thought, symbolizing a portion or destiny, often one of suffering, judgment, or divine retribution. Kings and nations were often depicted as drinking from such a cup, signifying their fate at the hands of a deity or a conquering power. The Lord's self-identification as the one who "pleadeth the cause of his people" resonates with the ancient legal and covenantal frameworks, where a divine advocate would champion the rights and well-being of His people against their oppressors or even against the consequences of their own sin, demonstrating His unwavering commitment to His covenant.
Key Themes
This verse powerfully contributes to several key themes prevalent in Isaiah. Firstly, it underscores Divine Deliverance and Restoration, emphasizing God's active and sovereign intervention to rescue His people from their affliction, rather than their own efforts. The phrase "I have taken out of thine hand" highlights God's direct involvement in their liberation. Secondly, it portrays God as Advocate and Protector, as He is identified as "thy God that pleadeth the cause of his people." This highlights His role as a faithful defender who champions the rights and well-being of His covenant nation, even when they have strayed. This theme is echoed in other prophetic appeals for justice, such as in Isaiah 1:17. Thirdly, the verse signifies the Cessation of Judgment and Suffering. The "cup of trembling" and "cup of my fury" represent the full measure of divine wrath and suffering poured out. God's promise, "thou shalt no more drink it again," signifies a permanent end to this specific phase of judgment and a transition to a time of peace and comfort. This imagery of a cup of divine wrath is a recurring motif in prophetic literature, seen also in Jeremiah 25:15-16 and Ezekiel 23:32-34.
Exposition and Analysis
Key Word Analysis
H3068 refers to the self-existent or eternal God, the covenant name of God, Jehovah. In this context, it emphasizes the absolute sovereignty and unchanging faithfulness of the God who makes this declaration. It is not merely a human lord, but the supreme, covenant-keeping God who has the authority and power to deliver on His promise.
Derived from a root meaning "to reel," signifies staggering, dizziness, or intoxication. It vividly describes the overwhelming and disorienting effect of God's judgment, portraying Jerusalem as utterly incapacitated and disoriented by the severity of her suffering, much like one who has drunk a potent, intoxicating draught.
Meaning "heat," figuratively denotes anger, hot displeasure, or wrath. When combined with "cup," it underscores that the suffering endured by Jerusalem was not random misfortune but the direct, intense, and righteous indignation of God against her sin, poured out to its fullest extent.
Verse Breakdown
"Thus saith thy Lord the LORD, and thy God [that] pleadeth the cause of his people"
This opening clause establishes the divine authority and character of the speaker. "Thy Lord the LORD" (Adonai Yahweh) emphasizes God's absolute sovereignty and His covenant relationship with Israel. By identifying Himself as "thy God that pleadeth the cause of his people," He underscores His role as a compassionate advocate and defender, actively engaged in the well-being and vindication of His chosen nation, even amidst their suffering.
"Behold, I have taken out of thine hand the cup of trembling"
The imperative "Behold" draws immediate attention to a momentous, decisive action. God declares that He Himself, by His sovereign power, has removed the "cup of trembling" from Jerusalem's grasp. This signifies an active, definitive cessation of the overwhelming, disorienting suffering she has endured, indicating that the period of divine judgment is now complete.
"[even] the dregs of the cup of my fury"
This phrase intensifies the preceding imagery. The "dregs" (Hebrew: qubbaʻath) refer to the bitter, sedimented residue at the very bottom of the cup. This detail emphasizes that Jerusalem had drunk the judgment to its most complete and bitter extent, experiencing the full, undiluted measure of God's righteous "fury" or wrath. It highlights the thoroughness of the past suffering and the completeness of the current divine intervention.
"thou shalt no more drink it again"
This final, emphatic declaration provides the ultimate assurance of permanent deliverance. The use of "no more" (Hebrew: yâçaph) signifies a cessation that is absolute and irreversible. It is a promise that the specific, overwhelming judgment represented by this cup will not be revisited upon Jerusalem, ushering in an era of lasting peace and comfort.
Literary Devices
Isaiah 51:22 is rich in literary devices that amplify its message of divine deliverance. The most prominent is Personification, where Jerusalem is depicted as a person who has literally drunk from a cup, experiencing the effects of its contents. This makes the city's suffering and subsequent relief intensely relatable. The "cup of trembling" and "cup of my fury" serve as powerful Metaphors and Symbolism, representing the full measure of divine judgment, wrath, and the overwhelming suffering endured by God's people. The "dregs" further employ Hyperbole to emphasize the extreme and complete nature of the judgment that Jerusalem had consumed. The verse also functions as a Divine Fiat or authoritative declaration, beginning with "Thus saith thy Lord the LORD," which underscores the absolute power and unwavering commitment of God to fulfill His promise. This solemn pronouncement imbues the message with undeniable certainty and finality.
Theological and Thematic Connections
Isaiah 51:22 stands as a profound testament to God's unwavering faithfulness to His covenant people, even in the aftermath of severe judgment. It reveals a God who, though righteous in His wrath against sin, is ultimately merciful and committed to the restoration of His beloved. The imagery of the "cup of trembling" is a powerful theological motif throughout Scripture, representing the outpouring of divine wrath and judgment. While God's people experienced this cup due to their disobedience, this verse signals a pivotal moment where divine discipline gives way to divine compassion. It highlights the truth that God's judgments, while severe, are not eternal for His redeemed, and His ultimate purpose is always redemptive. This promise of removal and cessation of the cup of wrath points to a future hope where suffering is replaced by comfort, and judgment by grace, underscoring God's character as both just judge and merciful redeemer.
Reflection and Application
Isaiah 51:22 offers immense hope and comfort to believers today, echoing across millennia to assure us of God's enduring faithfulness and His power to deliver. In a world fraught with suffering, personal trials, and collective anxieties, this verse reminds us that even when we feel overwhelmed by the "cup of trembling"—whether it be the consequences of our own choices, the hardships of life, or the effects of a fallen world—God remains our faithful advocate and protector. Just as He promised to remove the cup of wrath from His ancient people, He offers ultimate deliverance and rest from the eternal consequences of sin through Christ. This promise points forward to a future where God will wipe away all tears and there will be no more pain or sorrow for those who are in Him, as promised in Revelation 21:4. It encourages us to trust in God's sovereign plan and His compassionate heart, knowing that His judgments are not eternal for His redeemed, and His mercy triumphs over judgment. We are called to rest in His finished work, knowing that the bitter cup has been drunk on our behalf.
Questions for Reflection
FAQ
What is the significance of the "cup of trembling" and "dregs of the cup of my fury"?
The "cup of trembling" and "dregs of the cup of my fury" are powerful metaphors representing the full measure of divine judgment and the overwhelming suffering experienced by God's people. The "trembling" signifies the disorienting, incapacitating effect of this judgment, while the "fury" indicates God's righteous wrath against sin. The "dregs" emphasize that Jerusalem had drunk this judgment to its bitterest, most complete extent, experiencing the very last, most concentrated portion of the divine punishment. It signifies a period of intense and thorough divine discipline.
Does this verse imply that God's people will never experience hardship again?
While Isaiah 51:22 promises a definitive end to a specific period of overwhelming divine judgment and wrath (the "cup of trembling"), it does not guarantee a life entirely free from hardship or suffering. Believers will still face trials, tribulations, and the consequences of living in a fallen world, as John 16:33 reminds us. However, the verse assures that the specific cup of God's wrath and condemnation has been removed from His redeemed people. For those in Christ, the ultimate, eternal judgment for sin has been borne by Him, ensuring that they will never again drink from the "cup of fury" as a punishment for their sins. It points to an ultimate, eschatological deliverance from all suffering in the new heavens and new earth, as depicted in Revelation 21:4.
Christ-Centered Fulfillment
Isaiah 51:22 finds its ultimate and most profound fulfillment in Jesus Christ. The "cup of trembling" and "dregs of the cup of fury" that Israel drank as a consequence of their sin, representing the full measure of God's righteous wrath, was ultimately and perfectly consumed by Christ on the cross. In the Garden of Gethsemane, Jesus prayed, "O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will" (Matthew 26:39). This was not merely a cup of physical suffering, but the terrifying prospect of bearing the accumulated sin of humanity and enduring the full, unmitigated wrath of God against that sin. By drinking this cup to its very dregs, Jesus, the perfect Lamb of God, fully exhausted divine judgment, thereby taking it out of the hands of all who believe in Him. His substitutionary atonement means that for those who are "in Christ," there is now "no condemnation" (Romans 8:1), for the "cup of fury" has been drunk by their advocate and redeemer. Thus, the promise to Jerusalem—"thou shalt no more drink it again"—is eternally secured for all believers through the finished work of Christ, who became sin for us so that we might become the righteousness of God in Him (2 Corinthians 5:21).