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
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(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).
He has indicated both the arrogance of the enemies and the distress of the city. He says, If you had requested my alliance, you would have prevailed over those who waged war on you; but since you did not want to do this, you have been abased even to the level of the ground.
Hence another prophet says concerning unclean spirits: Who said to your soul, Bow down that we may pass over. For the soul stands upright when it desires heavenly things, and is by no means bent toward the lowest things. But when malign spirits see it standing in its uprightness, they cannot pass through it. For their passing through is to scatter unclean desires upon it. Therefore they say, Bow down that we may pass over, because if the soul does not cast itself down to desiring the lowest things, their perversity by no means prevails against it; and they cannot pass through her whom they fear standing rigid against them in heavenly intention.
Concerning these enemies indeed it is spoken through the prophet, for they say to your soul, “Bow down that we may cross over.” The sublime soul is indeed straight, standing tall, while the humbled one is bent, since through the heavenly quality of virtues and the heavenly longing it is lifted into the higher places, but when it is deflected to the love of this world, it fell to where the enemy attacked it and easily laid it waste. So they say to the souls, “bow down that we may cross over,” that is, to see if they bring it down to act or think in a worldly way or infiltrate its mind with mean thoughts and upset it with the warfare of vices. From this we can learn just how far away we ought to be from worldly action, word and thought.
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Summary
Isaiah 51:23 serves as a powerful declaration of divine reversal and retribution, concluding a passage that laments Jerusalem's deep suffering under oppression. God promises to transfer the "cup of trembling"—a metaphor for His wrath and the resulting desolation—from the hand of His afflicted people to the hands of their tormentors. This verse vividly portrays the extreme humiliation endured by Judah, who were forced to prostrate themselves as a literal pathway for their enemies, and assures them that this same fate of degradation will be meted out to those who oppressed them, signifying God's unwavering commitment to justice and the ultimate vindication of His chosen people.
Context
Literary Context
This verse provides the climactic resolution to a section (Isaiah 51:17-23) that vividly describes Jerusalem's desolate and helpless state. Beginning with the powerful imagery of Jerusalem having "drunk the cup of the Lord's fury" and the "dregs of the cup of trembling" (Isaiah 51:17), the preceding verses lament her lack of guidance and her children's collapse from hunger and thirst. She is portrayed as having no one to lead her or offer comfort. The Lord then dramatically intervenes, declaring that He has taken the cup from her hand (Isaiah 51:22), and in verse 23, He promises to give it to those who afflicted her. This creates a profound shift from lament to assurance, marking a turning point in God's dealings with His people and their oppressors, emphasizing His sovereignty and ultimate control over historical events.
Historical & Cultural Context
The primary historical backdrop for Isaiah 51 is the Babylonian exile, a period when the people of Judah suffered immense humiliation and subjugation under a foreign power. The imagery of "bowing down" and laying one's "body as the ground, and as the street" reflects ancient Near Eastern practices of triumphal processions, where conquering armies would literally march over defeated enemies, sometimes forcing them to prostrate themselves as a sign of complete submission and dehumanization. This was not merely symbolic but involved actual physical degradation, treating the vanquished as mere dirt underfoot. The "cup of trembling" metaphor was common in prophetic literature (e.g., Jeremiah 25:15-29) to represent divine judgment and wrath, often administered through foreign nations. Thus, the verse promises a dramatic reversal of this deeply humiliating experience, transferring the shame and suffering from Judah to Babylon and other nations that had afflicted God's people.
Key Themes
Isaiah 51:23 powerfully contributes to several overarching themes within the book of Isaiah and broader biblical theology. Firstly, it underscores the theme of Divine Justice and Retribution, affirming that God is not indifferent to the suffering of His people and will ultimately hold oppressors accountable for their actions. Secondly, it highlights the Reversal of Fortune, a common motif where the humble are exalted and the proud are abased (Psalm 75:7). This verse assures Israel that their season of humiliation will end, and their enemies will experience the very degradation they inflicted. Thirdly, it speaks to God's Covenant Faithfulness and His unwavering commitment to His people, even in their darkest hours. Despite their sin leading to exile, God remembers His covenant and promises restoration and vindication, demonstrating His power to deliver and His ultimate control over all nations and history, as seen throughout Isaiah's prophecies.
Exposition and Analysis
Key Word Analysis
Meaning "to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically); appoint, bring, call (a name), care, cast in, change, charge, commit, consider, convey, determine, disguise, dispose, do, get, give, heap up, hold, impute, lay (down, up), leave, look, make (out), mark, name, on, ordain, order, paint, place, preserve, purpose, put (on), regard, rehearse, reward, (cause to) set (on, up), shew, stedfastly, take, tell, tread down, (over-)turn, wholly, work." In this verse, "put" signifies a deliberate, sovereign act of transfer by God, emphasizing His active role in the reversal of fortunes and the administration of justice. Its repetition ("I will put it into the hand" and "thou hast laid thy body") creates a powerful contrast between God's active placement of judgment and Jerusalem's passive submission to oppression.
Meaning "to depress, i.e. prostrate (especially reflexive, in homage to royalty or God); bow (self) down, crouch, fall down (flat), humbly beseech, do (make) obeisance, do reverence, make to stoop, worship." This word vividly describes the forced prostration and abject submission demanded by the oppressors. It implies not just a physical act but a profound humiliation and loss of dignity, as the afflicted are compelled to debase themselves before their enemies. The demand "Bow down, that we may go over" highlights the arrogant and dehumanizing nature of the oppressors' power, stripping the victim of all agency and worth.
Meaning "or (shortened) חֻץ; (both forms feminine in the plural) from an unused root meaning to sever; properly, separate by a wall, i.e. outside, outdoors; abroad, field, forth, highway, more, out(-side, -ward), street, without." The use of "street" alongside "ground" powerfully conveys the utter degradation of Jerusalem. It implies that the people were treated as inanimate objects, part of the public thoroughfare, literally walked over and trampled upon by their enemies. This imagery underscores the extreme level of contempt and subjugation they endured, stripped of all human dignity and agency, reduced to mere pavement.
Verse Breakdown
"But I will put it into the hand of them that afflict thee;"
This opening clause marks a dramatic divine intervention and a decisive reversal of fate. The "it" refers to the "cup of trembling" or "cup of wrath" mentioned in the preceding verses, which Jerusalem has drunk to its dregs. God, the sovereign Lord, declares His unequivocal intention to take this very instrument of judgment and place it into the hands of those who have caused Jerusalem's suffering. This is a powerful promise of divine retribution, assuring His people that their oppressors will now experience the same anguish and desolation they inflicted.
"which have said to thy soul, Bow down, that we may go over:"
This segment reveals the arrogant, cruel, and dehumanizing demands of the oppressors. "Thy soul" here refers to Jerusalem's very being or life, indicating that the demand for prostration was not just physical but a profound assault on her spirit, dignity, and inner resilience. The command "Bow down" signifies absolute, humiliating submission, while "that we may go over" implies a triumphal march, treating the prostrate people as a living pathway. This vividly illustrates the complete subjugation and contempt shown by the enemy, reducing human beings to mere obstacles to be traversed.
"and thou hast laid thy body as the ground, and as the street, to them that went over."
This final clause confirms the horrific extent of Jerusalem's humiliation and suffering. It describes the grim reality of their oppression: they were forced to literally prostrate themselves, becoming like the earth or a public thoroughfare, over which their enemies walked in triumph. This imagery emphasizes the utter degradation, complete loss of dignity, and absolute powerlessness experienced by God's people under the heel of their oppressors, highlighting the severity of the injustice they endured before God's promised intervention.
Literary Devices
Isaiah 51:23 is rich in powerful Imagery and Metaphor, vividly depicting the suffering of Jerusalem and the promised reversal. The "cup of trembling" is a central Metaphor for divine wrath and judgment, which Jerusalem has drunk, and is now passed to her oppressors. The description of Jerusalem laying her "body as the ground, and as the street" employs Hyperbole to emphasize the extreme depth of her humiliation and dehumanization, suggesting she was literally trampled underfoot. This also functions as a powerful Simile, comparing her body to the ground and street. The passage further utilizes Personification, portraying Jerusalem as a suffering individual who has drunk the cup and endured the indignity of being walked over. The entire verse is structured around a profound Inversion or Reversal of Fortune, where the roles of the afflicted and the afflicter are dramatically switched by divine decree, underscoring God's ultimate sovereignty and justice.
Theological and Thematic Connections
Isaiah 51:23 stands as a profound theological statement about God's active involvement in human history, particularly concerning His covenant people and their oppressors. It affirms God's perfect justice, demonstrating that He not only witnesses the suffering of the innocent but also orchestrates the downfall of those who inflict unrighteous pain. This divine retribution is not arbitrary but is a direct consequence of the oppressors' arrogant actions and their disregard for God's chosen ones. The transfer of the "cup of trembling" signifies that the very judgment and desolation experienced by Jerusalem will be visited upon her tormentors, highlighting God's ultimate sovereignty over nations and His unwavering commitment to vindicate His people and uphold His righteous order in the world. This passage serves as a powerful reminder that while God may use nations as instruments of His judgment, they too are accountable to Him for their cruelty and pride.
Reflection and Application
Isaiah 51:23 offers profound comfort and a powerful warning for believers today. For those who feel oppressed, marginalized, or unjustly treated, this verse provides a beacon of hope, reminding us that God sees every injustice and hears every cry. It assures us that our suffering is not unnoticed, and that ultimately, divine justice will prevail. While we are called to love our enemies and pray for those who persecute us, this passage reminds us that vengeance belongs to the Lord (Romans 12:19), and He will, in His perfect timing, right all wrongs and bring about a just recompense. This should empower us to endure with faith, knowing that our vindication rests securely in God's hands, freeing us from the burden of seeking personal revenge. Conversely, for those who might be in positions of power or influence, it serves as a solemn warning: God holds all accountable. Any exploitation, oppression, or dehumanization of others, particularly the vulnerable, is an affront to Him and will ultimately face His righteous judgment. It calls us to live justly, to advocate for the oppressed, and to remember that the "cup of trembling" can indeed be passed.
Questions for Reflection
FAQ
What is the "cup of trembling" mentioned in this passage?
The "cup of trembling" (or "cup of wrath/fury") is a powerful biblical metaphor used throughout prophetic literature to represent God's divine judgment, wrath, and the resulting desolation and suffering. In Isaiah 51, Jerusalem is depicted as having drunk this cup, signifying the severe punishment and humiliation she endured, primarily through the Babylonian exile. Isaiah 51:23 declares that God will now take this very cup from Jerusalem's hand and give it to her oppressors, meaning they will experience the same devastating judgment and suffering they inflicted upon God's people. This imagery is also found in other prophets, such as Jeremiah 25, where various nations are made to drink from this cup.
Who are "them that afflict thee" in Isaiah 51:23?
Historically, "them that afflict thee" primarily refers to the Babylonians, who conquered Judah, destroyed Jerusalem, and led its people into exile. However, in a broader sense, it can refer to any nation or power that oppressed God's people throughout history. The verse emphasizes that these oppressors were arrogant and cruel, demanding extreme submission and humiliating Judah. God's promise is that these very tormentors will face the same fate they imposed, signifying God's justice and His ultimate vindication of His chosen people. This principle extends to all who unjustly afflict God's people or the vulnerable.
How does this verse apply to believers today who may not be facing national exile?
While the immediate context is the Babylonian exile, the principles of Isaiah 51:23 are timeless. For believers today, it offers profound comfort and hope in times of personal injustice, persecution, or oppression. It assures us that God is aware of our suffering, and He is a God of justice who will ultimately right all wrongs. It reminds us not to take vengeance into our own hands, but to trust in God's sovereign timing and method of delivering justice. It also serves as a warning to anyone who might be tempted to oppress or exploit others, reminding them that God sees and will hold all accountable for their actions, as seen in passages like Romans 12:19.
Christ-Centered Fulfillment
Isaiah 51:23 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "cup of trembling" that Jerusalem drank, representing the wrath of God against sin and the resulting suffering, is powerfully echoed in Christ's own experience. 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). Here, Jesus willingly took upon Himself the full "cup of God's wrath" for the sins of humanity, enduring the ultimate affliction and humiliation on the cross, far surpassing the physical and spiritual degradation described for Jerusalem. He became the one who "laid his body as the ground" for our salvation, bearing the weight of our transgressions. Through His suffering and death, Christ exhausted the cup of God's wrath, so that those who believe in Him might never have to drink it. The reversal promised in Isaiah 51:23, where the cup is passed to the oppressors, is ultimately realized in Christ's victory over sin, death, and the powers of darkness. His resurrection signifies the ultimate vindication of the righteous, and His return will bring about the final judgment of all who have afflicted His people and resisted His reign, as described in Revelation 19:15. Thus, Christ is both the one who drank the cup for us and the one who will, in the end, administer the cup of judgment to all unrighteousness, ensuring God's perfect justice and the eternal vindication of His redeemed.