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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 58:8–12. His three-level outline is real structure in the source text, so it is rendered as structure.
Here are precious promises for those to feast freely and cheerfully upon by faith who keep the fast that God has chosen; let them know that God will make it up to them. Here is,
I.A further account of the duty to be done in order to our interest in these promises (Isa 58:9, Isa 58:10); and here, as before, it is required that we both do justly and love mercy, that we cease to do evil and learn to do well.
1.We must abstain from all acts of violence and fraud. "Those must be taken away from the midst of thee, from the midst of thy person, out of thy heart" (so some); "thou must not only refrain from the practice of injury, but mortify in thee all inclination and disposition towards it." Or from the midst of thy people. Those in authority must not only not be oppressive themselves, but must do all they can to prevent and restrain oppression in all within their jurisdiction. They must not only break the yoke (Isa 58:6), but take away the yoke, that those who have been oppressed may never be re-enslaved (as they were Jer 34:10, Jer 34:11); they must likewise forbear threatening (Eph 6:9) and take away the putting forth of the finger, which seems to have been then, as sometimes with us, a sign of displeasure and the indication of a purpose to correct. Let not the finger be put forth to point at those that are poor and in misery, and so to expose them to contempt; such expressions of contumely as are provoking, and the products of ill-nature, ought to be banished from all societies. And let them not speak vanity, flattery or fraud, to one another, but let all conversation be governed by sincerity. Perhaps that dissimulation which is the bane of friendship is meant by the putting forth of the finger (as Pro 6:13 by teaching with the finger), or it is putting forth the finger with the ring on it, which was the badge of authority, and which therefore they produced when they spoke iniquity, that is, gave unrighteous sentences.
2.We must abound in all acts of charity and beneficence. We must not only give alms according as the necessities of the poor require, but,
(1.)We must give freely and cheerfully, and from a principle of charity. We must draw out our soul to the hungry (Isa 58:10), not only draw out the money and reach forth the hand, but do this from the heart, heartily, and without grudging, from a principle of compassion and with a tender affection to such as we see to be in misery. Let the heart go along with the gift; for God loves a cheerful giver, and so does a poor man too. When our Lord Jesus healed and fed the multitude it was as having compassion on them.
(2.)We must give plentifully and largely, so as not to tantalize, but to satisfy, the afflicted soul: "Do not only feed the hungry, but gratify the desire of the afflicted, and, if it lies in your power, make them easy." What are we born for, and what have we our abilities of body, mind, and estate for, but to do all the good we can in this world with them? And the poor we have always with us.
II.Here is a full account of the blessings and benefits which attend the performance of this duty.
If a person, a family, a people, be thus disposed to every thing that is good, let them know for their comfort that they shall find God their bountiful rewarder and what they lay out in works of charity shall be abundantly made up to them.
1.God will surprise them with the return of mercy after great affliction, which shall be as welcome as the light of the morning after a long and dark night (Isa 58:8): "Then shall thy light break forth as the morning and (Isa 58:10) thy light shall rise in obscurity. Though thou hast been long buried alive thou shalt recover thy eminency; though long overwhelmed with grief, thou shalt again look pleasant as the dawning day." Those that are cheerful in doing good God will make cheerful in enjoying good; and this also is a special gift of God, Ecc 2:24. Those that have shown mercy shall find mercy. Job, who in his prosperity had done a great deal of good, had friends raised up for him by the Lord when he was reduced, who helped him with their substance, so that his light rose in obscurity. "Not only thy light, which is sweet, but thy health too, or the healing of the wounds thou hast long complained of, shall spring forth speedily; all thy grievances shall be redressed, and thou shalt renew thy youth and recover thy vigour." Those that have helped others out of trouble will obtain help of God when it is their turn.
2.God will put honour upon them. Good works shall be recompensed with a good name; this is included in that light which rises out of obscurity. Though a man's extraction be mean, his family obscure, and he has no external advantages to gain him honour, yet, if he do good in his place, that will procure him respect and veneration, and his darkness shall by this means become as the noon-day, that is, he shall become very eminent and shine brightly in his generation. See here what is the surest way for a man to make himself illustrious; let him study to do good. He that would be the greatest of all, and best-loved, let him by humility and industry make himself a servant of all. "Thy righteousness shall answer for thee (as Jacob says, Gen 30:33), that is, it shall silence reproaches, nay, it shall bespeak thee more praises than thy humility can be pleased with." He that has given to the poor, his righteousness (that is, the honour of it) endures for ever, Psa 112:9.
3.They shall always be safe under the divine protection: "Thy righteousness shall go before thee as thy vanguard, to secure thee from enemies that charge thee in the front, and the glory of the Lord shall be thy rearward, the gathering host, to bring up those of thee that are weary and are left behind, and to secure thee from the enemies, that, like Amalek, fall upon thy rear." Observe, How good people are safe on all sides. Let them look which way they will, behind them or before them; let them look backward or forward; they see themselves safe, and find themselves easy and quiet from the fear of evil. And observe what it is that is their defence; it is their righteousness, and the glory of the Lord, that is, as some suppose, Christ; for it is by him that we are justified, and God is glorified. He it is that goes before us, and is the captain of our salvation, as he is the Lord our righteousness; he it is that is our rearward, on whom alone we can depend for safety when our sins pursue us and are ready to take hold on us. Or, "God himself in his providence and grace shall both go before thee as thy guide to conduct thee, and attend thee as thy rearward to protect thee, and this shall be the reward of thy righteousness and so shall be for the glory of the Lord as the rewarder of it." 4. God will be always nigh unto them, to hear their prayers, Isa 58:9. As, on the one hand, he that shuts his ears to the cry of the poor shall himself cry and God will not hear him; so, on the other hand, he that is liberal to the poor, his prayers shall come up with his alms for a memorial before God, as Cornelius's did (Act 10:4): "Then shalt thou call, on thy fast-days, which ought to be days of prayer, and the Lord shall answer, shall give thee the things thou callest to him for; thou shalt cry when thou art in any distress or sudden fright, and he shall say, Here I am." This is a very condescending expression of God's readiness to hear prayer. When God calls to us by his word it becomes us to say, Here we are; what saith our Lord unto his servants? But that God should say to us, Behold me, here I am, is strange. When we cry to him, as if he were at a distance, he will let us know that he is near, even at our right hand, nearer than we thought he was. It is I, be not afraid. When danger is near our protector is nearer, a very present help. "Here I am, ready to give you what you want, and do for you what you desire; what have you to say to me?" God is attentive to the prayers of the upright, Psa 130:2. No sooner do they call to him than he answers, Ready, ready. Wherever they are praying, God says, "Here I am hearing; I am in the midst of you." He is nigh unto them in all things, Deu 4:7. 6. God will direct them in all difficult and doubtful cases (Isa 58:11): The Lord shall guide thee continually. While we are here, in the wilderness of this world, we have need of continual direction from heaven; for, if at any time we be left to ourselves, we shall certainly miss our way; and therefore it is to those who are good in God's sight that he gives the wisdom which in all cases is profitable to direct, and he will be to them instead of eyes, Ecc 2:26. His providence will make their way plain to them, both what is their duty and what will be most for their comfort. 6. God will give them abundance of satisfaction in their own minds. As the world is a wilderness in respect of wanderings, so that they need to be guided continually, so also is it in respect of wants, which makes it necessary that they should have continual supplies, as Israel in the wilderness had not only the pillar of cloud to guide them continually, but manna and water out of the rock to satisfy their souls in drought, in a dry and thirsty land where no water is, Psa 63:1. To a good man God gives not only wisdom and knowledge, but joy; he is satisfied in himself with the testimony of his conscience and the assurances of God's favour. "These will satisfy thy soul, will put gladness into thy heart, even in the drought of affliction; these will make fat thy bones, and fill them with marrow, will give thee that pleasure which will be a support to thee as the bones to the body, that joy of the Lord which will be thy strength. He shall give thy bones rest" (so some read it), "rest from the pain and sickness which they have laboured under and been chastened with;" so it agrees with that promise made to the merciful. The Lord will make all his bed in his sickness, Psa 41:3. "Thou shalt be like a watered garden, so flourishing and fruitful in graces and comforts, and like a spring of water, like a garden that has a spring of water in it, whose waters fail not either in droughts or in frosts." The principle of holy love in those that are good shall be a well of living water, Joh 4:14. As a spring of water, though it is continually sending forth its streams, is yet always full, so the charitable man abounds in good as he abounds in doing good and is never the poorer for his liberality. He that waters shall himself be watered. 7. They and their families shall be public blessings. It is a good reward to those that are fruitful and useful to be rendered more so, and especially to have those who descend from them to be so too. This is here promised (Isa 58:12): "Those that now are of thee, thy princes, and nobles, and great men, shall have such authority and influence as they never had;" or, "Those that hereafter shall be of thee, thy posterity, shall be serviceable to their generation, as thou art to thine." It completes the satisfaction of a good man, as to this world, to think that those that come after him shall be doing good when he is gone. 1. They shall re-edify cities that have been long in ruins, shall build the old waste places, which had lain so long desolate that the rebuilding of them was quite despaired of. This was fulfilled when the captives, after their return, repaired the cities of Judah, and dwelt in them, and many of those in Israel too, which had lain waste ever since the carrying away of the ten tribes. 2. They shall carry on and finish that good work which was begun long before, and shall be helped over the obstructions which had retarded the progress of it: They shall raise up to the top that building the foundation of which was laid long since and has been for many generations in the rearing. This was fulfilled when the building of the temple was revived after it had stood still for many years, Ezr 5:2. Or, "They shall raise up foundations which shall continue for many generations yet to come;" they shall do that good which shall be of lasting consequence. 3. They shall have the blessing and praise of all about them: "Thou shalt be called (and it shall be to thy honour) the repairer of the breach, the breach made by the enemy in the wall of a besieged city, which whoso has the courage and dexterity to make up, or make good, gains great applause." Happy are those who make up the breach at which virtue is running out and judgments are breaking in. "Thou shalt be the restorer of paths, safe and quiet paths, not only to travel in, but to dwell in, so safe and quiet that people shall make no difficulty of building their houses by the road-side." The sum is that, if they keep such fasts as God has chosen, he will settle them again in their former peace and prosperity, and there shall be none to make them afraid. See Zac 7:5, Zac 7:9; Zac 8:3-5. It teaches us that those who do justly and love mercy shall have the comfort thereof in this world.
Historical interpretation
Historical Reception
2 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 12.) And the deserts of the ages will be built in you: you will raise the foundations of generation after generation: and you will be called the builder of walls, turning paths into peace. LXX: And the deserts will be built for you from the age and your foundations will be everlasting for generations and generations: and you will be called the builder of walls, and you will make paths rest in the middle. Not only, he says, will your light arise in the darkness, and your darkness will be like midday, and the Lord will give you rest always, and you will be like a well-watered garden, and so on; but what has long been deserted will be rebuilt in you, and the foundations of your buildings will remain for many generations: so that either you yourself will be called the builder of walls and ramparts, or someone will arise in you who will be the builder of walls, and he will turn the paths into peace, or according to the Septuagint, he will make the roads in the middle to rest. These Jews and their friends in the western provinces are referring to the restoration of the cities of Palestine. They argue that either these things were done under Zorobabel and Ezra, and Nehemiah, or they will happen in the future: the highest foundations must be laid for the restoration of Jerusalem and the surrounding cities, and such high walls must be built that no enemy can enter, and the entrance of all enemies into them must be prohibited. But we, following the order of the explanation that has been begun, say that what was deserted among the Jews is being built in the Church, not for a short time, but forever, and its foundations must be raised from both peoples, that is, in two generations. Where the Apostle says: Like a wise architect, I laid the foundation; another builds upon it. But let each one see how he builds upon it (1 Corinthians 3:10). And in another place: We are God's field, God's building (Ephesians 2:20). And it is to be called, or when someone is born in it, the builder of fences. About this we read in the psalm: Man is born in it, and the Most High has founded it (Psalm 87:5). The Scripture mentions that fields and vineyards are surrounded by hedgerows and walls, which is signified by the Greek term φραγμοῦς. You have transferred a vineyard from Egypt: you have uprooted the nations and planted it. And a little later: Why have you destroyed its walls? And let all who pass by pluck its grapes (Ps. LXXXIX, 9 and 13). And in the same Prophet: A vineyard has been made for the beloved; describing it in beautiful language, he says: I have built a tower and surrounded it with a wall (Eccles. II, 4). According to Ecclesiastes, whoever destroys her will be bitten by a snake. She is surrounded so that the access of all animals to the vineyard of God is prohibited. This snake is the crafty one who deceived Eve in paradise. Because she had destroyed God's commandments, she was exposed to his bites, and she heard from the Lord: You will watch his head, and he will watch your heel (Genesis 3:15). In that place where we have translated according to the Septuagint, so as not to seem to be innovating anything, because the testimony is well-known, and you will be called the builder of fences, in Hebrew it is written, and you will be called Goder Pheres, which Aquila interpreted as περιφράκτης διακοπῆς, which, according to the meaning, we can say opposes God's fierce anger. Finally, Symmachus translated, opposing a wall to the one who was killing (1 Kings 7), like Moses and Aaron, and Samuel, who resisted the anger of the Lord, and as if by building a wall, they set a limit to his indignation. This is also said to Jeremiah: Do not meet the Lord, do not want to resist His anger, and block the indignation with prayers as if with a wall (Jeremiah 7): and to Moses, as if the Lord was holding him: Let me go, he said, and I will strike down this people (Exodus 32, 10). Therefore, this builder of walls, fences, and hedges will transform paths into tranquility, so that the anger of God may not rage, but the Lord may be appeased and all the pathways of indignation may find rest.
The prophetic word comes to us through two further metaphors, and the beautiful form of hidden ideas is displayed. For it is about a deserted town and its defenseless state that a form of words is molded. It declares, your deserts will be lived in perpetually, that is, you will not be naked of good thoughts indwelling your heart, nor will you be defenseless or unguarded and insecure. For Christ will be your enduring foundation and support, and like a city you will have countless people dwelling there. For the souls of the saints are full of holy words and thoughts. And many will come to it as the level of perfection, running up and down, declaring it to be full of good things. And you will be called a builder of walls.… You must know that there are evil and contrary powers invading the vulnerable soul, giving rise to awful desires and in a despotic way carrying off whatever they want and strolling round the barren garden. But they will stop this interference when a wall is erected, that is, the divine fear set up within [the soul].
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Summary
Isaiah 58:12 stands as a profound promise of comprehensive restoration and societal renewal, contingent upon the people's genuine repentance and commitment to true righteousness, particularly through acts of justice and compassion. It envisions a future where the desolate ruins of a broken society are rebuilt, foundational structures for enduring generations are established, and the community is recognized by honorable titles reflecting its role in healing divisions and making life habitable and flourishing once more. This verse encapsulates the transformative power of a people living in alignment with God's heart for justice and mercy.
Context
Literary Context
Isaiah 58:12 concludes a powerful prophetic discourse that begins with a sharp critique of Israel's hypocritical religious practices, specifically their superficial fasting. The preceding verses, such as Isaiah 58:1-5, expose the emptiness of outward ritual devoid of inward transformation and social justice. In stark contrast, Isaiah 58:6-9 delineate the "fast that I choose," which involves acts of liberation, sharing, and caring for the vulnerable. The promises of light, healing, and divine presence in Isaiah 58:8-9 directly precede and set the stage for the grand vision of restoration presented in verse 12. This verse serves as the climactic outcome of a nation that embraces God's definition of true worship and righteousness.
Historical & Cultural Context
The book of Isaiah spans significant historical periods, from the Assyrian threat to the Babylonian exile and the promise of return. While the immediate context of Isaiah 58 speaks to the post-exilic community, the themes resonate with the challenges faced by Israel throughout its history. "Waste places" and "breaches" would have been vivid realities for a people whose land and cities, particularly Jerusalem, had suffered destruction and desolation due to foreign invasion and divine judgment, as seen in 2 Kings 25. The concept of rebuilding and re-establishing foundations was not merely spiritual but also a literal, tangible hope for a people returning to a ravaged homeland. Culturally, the integrity of city walls was paramount for security and identity, making the "repairer of the breach" a vital and honorable role.
Key Themes
This verse powerfully contributes to several overarching themes within Isaiah and the broader prophetic literature. Restoration is central, moving beyond mere physical rebuilding to encompass spiritual, social, and communal renewal. It highlights the theme of Divine Blessing for Obedience, demonstrating that God's favor and the flourishing of society are intrinsically linked to living out His covenant commands, particularly in the realm of justice and compassion, as detailed in Isaiah 58:6-7. The verse also emphasizes Identity and Reputation, showing how a transformed people earn new, honorable titles that reflect their redemptive work in the world. Furthermore, the idea of "foundations of many generations" underscores the theme of Lasting Legacy, indicating that righteous living creates enduring stability and a heritage of blessing for future generations, contrasting with the temporary nature of superficial piety.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to build" both literally and figuratively. In this context, it signifies not just physical construction but also the re-establishment of societal structures, order, and community life. It implies a process of creation and restoration from a state of ruin, indicating a return to stability and flourishing.
Feminine of a word meaning "drought," implying desolation. It refers to ruined, desolate places, often the result of destruction, war, or neglect. Symbolically, it represents brokenness, despair, and the spiritual and social decay that afflicts a community when it deviates from God's ways. The act of building these places signifies overcoming this desolation.
From a root meaning "to break forth," this term denotes a break, gap, or rupture, typically in a wall or protective barrier. In a communal sense, it represents vulnerabilities, divisions, and points of weakness that expose a society to harm. To "repair the breach" is to restore integrity, security, and unity, mending what has been torn apart.
Verse Breakdown
"And they that shall be of thee shall build the old waste places"
This clause identifies the agents of restoration – "they that shall be of thee" – referring to the righteous remnant within Israel who embrace the true fast. Their mission is to rebuild "old waste places," which are not merely physical ruins but also represent the spiritual and social desolation caused by sin and neglect. This speaks to a comprehensive renewal, transforming desolation into habitability.
"thou shalt raise up the foundations of many generations"
This phrase emphasizes the enduring nature of the restoration. The work is not superficial or temporary but involves establishing deep, stable "foundations" that will support and benefit "many generations." It implies creating a lasting legacy of righteousness, justice, and societal well-being that transcends the immediate present and provides stability for the future.
"and thou shalt be called, The repairer of the breach"
This clause highlights a new identity and reputation bestowed upon the transformed community. A "repairer of the breach" is one who mends broken walls, symbolizing the restoration of security, integrity, and unity within the community. This title signifies healing divisions, reconciling relationships, and restoring the protective structures that safeguard communal life.
"The restorer of paths to dwell in."
This final title further defines the redemptive work. "Paths to dwell in" refers to accessible, safe, and functional pathways that enable people to live, move, and settle securely. To "restore" these paths means making life possible, orderly, and pleasant where it was once chaotic or dangerous. It speaks to re-establishing the conditions necessary for a thriving, peaceful, and hospitable society.
Literary Devices
Isaiah 58:12 is rich with Imagery and Metaphor, painting a vivid picture of transformation. The "old waste places," "foundations of many generations," "breach," and "paths to dwell in" are not merely literal architectural elements but powerful symbols of societal and spiritual decay and renewal. The act of "building" and "raising up" suggests active, constructive effort, while "repairer" and "restorer" are Titles that confer a new, honorable Identity upon the faithful. The verse employs Parallelism in its two descriptive titles, "The repairer of the breach" and "The restorer of paths to dwell in," reinforcing the dual nature of their redemptive work: mending what is broken and making life livable. The entire verse functions as a Promise, articulating the blessed consequences of genuine obedience to God's covenant.
Theological and Thematic Connections
Isaiah 58:12 profoundly connects the practice of true righteousness, particularly social justice and compassion, with the restoration of both individual and communal flourishing. It posits that genuine worship is not merely ritualistic but transformative, leading to tangible acts of mercy that mend brokenness in society. This divine promise underscores God's desire for His people to be agents of healing and stability in a fallen world, reflecting His own character as the ultimate Restorer. The vision extends beyond physical rebuilding to encompass spiritual and relational renewal, establishing a lasting legacy of righteousness for future generations.
Reflection and Application
Isaiah 58:12 offers a compelling vision for believers today, challenging us to move beyond superficial religious observance to a life actively engaged in God's redemptive work. To be "repairers of the breach" and "restorers of paths to dwell in" means identifying the brokenness in our families, churches, communities, and the wider world—whether it be relational divides, social injustices, spiritual decay, or physical desolation—and intentionally working to bring healing and wholeness. This involves cultivating a heart of compassion, advocating for the marginalized, seeking reconciliation, and investing in initiatives that build lasting foundations for future generations. Our actions of justice and mercy are not just good deeds; they are acts of worship that participate in God's ongoing work of restoring His creation and establishing His kingdom.
Questions for Reflection
FAQ
What are "old waste places" and "the breach" in Isaiah 58:12?
The "old waste places" (Hebrew: chorbâh) refer to areas that have been ruined or laid desolate, often by war, neglect, or divine judgment. While literally referring to the destroyed cities and land of Judah (e.g., Jeremiah 25:9), metaphorically they represent spiritual and social decay, broken systems, and despair within a community. "The breach" (Hebrew: perets) signifies a break or gap, particularly in a protective wall (e.g., Nehemiah 1:3). Symbolically, it represents vulnerabilities, divisions, and points of weakness in society, whether relational, ethical, or structural. To repair them means to restore integrity, security, and unity.
How does this verse connect physical rebuilding with spiritual renewal?
Isaiah 58:12 seamlessly intertwines physical and spiritual restoration, reflecting a holistic biblical understanding of flourishing. The promises of rebuilding "waste places" and raising "foundations" certainly had a literal dimension for the exiles returning to a devastated land (e.g., Ezra 3:10-13). However, the preceding verses in Isaiah 58 make it clear that these physical blessings are contingent upon a spiritual transformation – a genuine heart for justice, mercy, and humility before God. The outward acts of rebuilding are a manifestation of an inward spiritual renewal, where God's people become agents of His redemptive purposes, bringing order and life where there was chaos and death.
Christ-Centered Fulfillment
Isaiah 58:12 finds its ultimate and most profound fulfillment in Jesus Christ. He is the supreme "Repairer of the Breach" and "Restorer of paths to dwell in," not merely for a nation but for all humanity. Humanity's "waste places" were the desolate ruins caused by sin, which created a profound "breach" between God and humankind (e.g., Isaiah 59:2). Through His atoning sacrifice on the cross, Jesus bridged this chasm, reconciling us to God (e.g., 2 Corinthians 5:18-19). He "builds" a new spiritual temple, the Church, of which He is the cornerstone (e.g., Ephesians 2:19-22). Furthermore, Jesus restores the "paths to dwell in" by providing the way to eternal life and true peace, declaring Himself to be "the way, and the truth, and the life" (e.g., John 14:6). His resurrection is the ultimate "raising up of foundations" for a new creation, offering hope and a secure future for "many generations" of believers (e.g., Revelation 21:1-5). Thus, the promise of Isaiah 58:12 is fully realized in Christ, who empowers His followers to participate in His ongoing work of restoration and reconciliation in the world.