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 59:16–21. His four-level outline is real structure in the source text, so it is rendered as structure.
How sin abounded we have read, to our great amazement, in the former part of the chapter; how grace does much more abound we read in these verses. And, as sin took occasion from the commandment to become more exceedingly sinful, so grace took occasion from the transgression of the commandment to appear more exceedingly gracious. Observe,
I.Why God wrought salvation for this provoking people, notwithstanding their provocations.
It was purely for his own name's sake; because there was nothing in them either to bring it about, or to induce him to bring it about for them, no merit to deserve it, no might to effect it, he would do it himself, would be exalted in his own strength, for his own glory.
1.He took notice of their weakness and wickedness: He saw that there was no man that would do any thing for the support of the bleeding cause of religion and virtue among them, not a man that would execute judgment (Jer 5:1), that would bestir himself in a work of reformation; those that complained of the badness of the times had not zeal and courage enough to appear and act against it; there was a universal corruption of manners, and nothing done to stem the tide; most were wicked, and those that were not so were yet weak, and durst not attempt any thing in opposition to the wickedness of the wicked. There was no intercessor, either none to intercede with God, to stand in the gap by prayer to turn away his wrath (it would have pleased him to be thus met, and he wondered that he was not), or, rather, none to interpose for the support of justice and truth, which were trampled upon and run down (Isa 59:14), no advocate to speak a good word for those who were made a prey of because they kept their integrity, Isa 59:15. They complained that God did not appear for them (Isa 58:3); but God with much more reason complains that they did nothing for themselves, intimating how ready he would have been to do them good if he had found among them the least motion towards a reformation.
2.He engaged his own strength and righteousness for them. They shall be saved, notwithstanding all this; and,
(1.)Because they have no strength of their own, nor any active men that will set to it in good earnest to redress the grievances either of their iniquities or of their calamities, therefore his own arm shall bring salvation to him, to his people, or to him whom he would raise up to be the deliverer, Christ, the power of God and arm of the Lord, that man of his right hand whom he made strong for himself. The work of reformation (that is the first and principal article of the salvation) shall be wrought by the immediate influences of the divine grace on men's consciences. Since magistrates and societies for reformation fail of doing their part, one will not do justice nor the other call for it, God will let them know that he can do it without them when his time shall come thus to prepare his people for mercy, and then the work of deliverance shall be wrought by the immediate operations of the divine Providence on men's affections and affairs. When God stirred up the spirit of Cyrus, and brought his people out of Babylon, not by might, nor by power, but by the Spirit of the Lord of hosts, then his own arm, which is never shortened, brought salvation.
(2.)Because they have no righteousness of their own to merit these favours, and to which God might have an eye in working for them, therefore his own righteousness sustained him and bore him out in it. Divine justice, which by their sins they had armed against them, through grace appears for them. Though they can expect no favour as due to them, yet he will be just to himself, to his own purpose and promise, and covenant with his people: he will, in righteousness, punish the enemies of his people; see Deu 9:5. Not for thy righteousness, but for the wickedness of these nations they are driven out. In our redemption by Christ, since we had no righteousness of our own to produce, on which God might proceed in favour to us, he brought in a righteousness by the merit and meditation of his own Son (it is called the righteousness which is of God by faith, Phi 3:9), and this righteousness sustained him, and bore him out in all his favours to us, notwithstanding our provocations. He put on righteousness as a breast-plate, securing his own honour, as a breast-plate does the vitals, in all his proceedings, by the justice and equity of them; and then he put a helmet of salvation upon his head; so sure is he to effect the salvation he intends that he takes salvation itself for his helmet, which therefore must needs be impenetrable, and in which he appears very illustrious, formidable in the eyes of his enemies and amiable in the eyes of his friends. When righteousness is his coat of arms, salvation is his crest. In allusion to this, among the pieces of a Christian's armour we find the breast-plate of righteousness, and for a helmet the hope of salvation (Eph 6:14-17; Th1 5:8), and it is called the armour of God, because he wore it first and so fitted it for us.
(3.)Because they have no spirit or zeal to do any thing for themselves, God will put on the garments of vengeance for clothing, and clothe himself with zeal as a cloak; he will make his justice upon the enemies of his church and people, and his jealousy for his own glory and the honour of religion and virtue among men, to appear evident and conspicuous in the eye of the world; and in these he will show himself great, as a man shows himself in his rich attire or in the distinguishing habit of his office. If men be not zealous against sin, God will, and will take vengeance on it for all the injury it has done to his honour and his people's welfare; and this was the business of Christ in the world, to take away sin and be revenged on it.
II.What the salvation is that shall be wrought out by the righteousness and strength of God himself.
1.There shall be a present temporal salvation wrought out for the Jews in Babylon, or elsewhere in distress and captivity. This is promised (Isa 59:18, Isa 59:19) as a type of something further. When God's time shall come he will do his own work, though those fail that should forward it. It is here promised,
(1.)That God will reckon with his enemies and will render to them according to their deeds, to the enemies of his people abroad, that have oppressed them, to the enemies of justice and truth at home, that have oppressed them, for they also are God's enemies; and, when the day of vengeance shall have come, he will deal with both as they have deserved, according to retribution (so the word is), the law of retributions (Rev 13:10), or according to former retributions; as he has rendered to his enemies formerly, accordingly he will now repay, fury to his adversaries, recompence to his enemies; his fury shall not exceed the rules of justice, as men's fury commonly does. Even to the islands, that lie most remote, if they have appeared against him, he will repay recompence; for his hand shall find out all his enemies (Psa 21:8), and his arrows reach them. Though God's people have behaved so ill that they do not deserve to be delivered, yet his enemies behave so much worse that they do deserve to be destroyed.
(2.)That, whatever attempts the enemies of God's people may afterwards make upon them to disturb their peace, they shall be baffled and brought to nought: When the enemy shall come in like a flood, like a high spring-tide, or a land-flood, which threaten to bear down all before them without control, then the Spirit of the Lord by some secret undiscerned power shall lift up a standard against him, and so (as the margin reads it) put him to flight. He that has delivered will still deliver. When God's people are weak and helpless, and have no standard to lift up against the invading power, God will give a banner to those that fear him (Psa 60:4), will by his Spirit lift up a standard, which will draw multitudes together to appear on the church's behalf. Some read it, He shall come (the name of the Lord, and his glory, before foreseen of the Messiah promised) like a straight river, the Spirit of the Lord lifting him up for an ensign. Christ by the preaching of his gospel shall cover the earth with the knowledge of God as with the waters of a flood, the Spirit of the Lord setting up Christ as a standard to the Gentiles, Isa 11:10.
(3.)That all this should redound to the glory of God and the advancement of religion in the world (Isa 59:19): So shall they fear the name of the Lord and his glory in all nations that lie eastward or westward. The deliverance of the Jews out of captivity, and the destruction brought on their oppressors, would awaken multitudes to enquire concerning the God of Israel, and induce them to serve and worship him and enlist themselves under the standard which the Spirit of the Lord shall lift up. God's appearances for his church shall occasion the accession of many to it. This had its full accomplishment in gospel times, when many came from the east and west, to fill up the places of the children of the kingdom that were cast out, when there were set up eastern and western churches, Mat 8:11.
2.There shall be a more glorious salvation wrought out by the Messiah in the fulness of time, which salvation all the prophets, upon all occasions, had in view. We have here the two great promises relating to that salvation: -
(1.)That the Son of God shall come to us to be our Redeemer (Isa 59:20): Thy Redeemer shall come; it is applied to Christ, Rom 9:26. There shall come the deliverer. The coming of Christ as the Redeemer is the summary of all the promises both of the Old and New Testament, and this was the redemption in Jerusalem which the believing Jews looked for, Luk 2:38. Christ is our Goel, our next kinsman, that redeems both the person and the estate of the poor debtor. Observe,
[1.]The place where this Redeemer shall appear: He shall come to Zion, for there, on that holy hill, the Lord would set him up as his King, Psa 2:6. In Zion the chief corner-stone was to be laid, Pe1 2:6. He came to his temple there, Mal 3:1. There salvation was to be placed (Isa 46:13), for thence the law was to go forth, Isa 2:3. Zion was a type of the gospel church, for which the Redeemer acts in all his appearances: The Redeemer shall come for the sake of Zion; so the Septuagint reads it.
[2.]The persons that shall have the comfort of the Redeemer's coming, that shall then lift up their heads, knowing that their redemption draws nigh. He shall come to those that turn from the ungodliness in Jacob, to those that are in Jacob, to the praying seed of Jacob, in answer to their prayers; yet not to all that are in Jacob, that are within the pale of the visible church, but to those only that turn from transgression, that repent, and reform, and forsake those sins which Christ came to redeem them from. The sinners in Zion will fare never the better for the Redeemer's coming to Zion if they go on still in their trespasses.
(2.)That the Spirit of God shall come to us to be our sanctifier, Isa 59:21. In the Redeemer there was a new covenant made with us a covenant of promises; and this is the great and comprehensive promise of that covenant, that God will give and continue his word and Spirit to his church and people throughout all generations. God's giving the Spirit to those that ask him includes the giving of them all good things, Luk 11:13; Mat 7:11. This covenant is here said to be made with them, that is, with those that turn from transgression; for those that cease to do evil shall be taught to do well. But the promise is made to a single person - My Spirit that is upon thee, being directed either,
[1.]To Christ as the head of the church, who received that he might give. The Spirit promised to the church was first upon him, and from his head that precious ointment descended to the skirts of his garments; and the word of the gospel was first put into his mouth; for it began to be spoken by the Lord. And all believers are his seed, in whom he prolongs his days, Isa 53:10. Or,
[2.]To the church; and so it is a promise of the continuance and perpetuity of the church in the world to the end of time, parallel to those promises that the throne and seed of Christ shall endure for ever, Psa 89:29, Psa 89:36; Psa 22:30. Observe, First, How the church shall be kept up, in a succession, as the world of mankind is kept up, by the seed and the seed's seed. As one generation passes away another generation shall come. Instead of the fathers shall be the children. Secondly, How long it shall be kept up - henceforth and for ever, always, even unto the end of the world; for, the world being left to stand for the sake of the church, we may be sure that as long as it does stand Christ will have a church in it, though no always visible. Thirdly, By what means it shall be kept up; by the constant residence of the word and Spirit in it. 1. The Spirit that was upon Christ shall always continue in the hearts of the faithful; there shall be some in every age on whom he shall work, and in whom he shall dwell, and thus the Comforter shall abide with the church for ever, Joh 14:16. 2. The word of Christ shall always continue in the mouths of the faithful; there shall be some in every age who, believing with the heart unto righteousness, shall with the tongue make confession unto salvation. The word shall never depart out of the mouth of the church; for there shall still be a seed to speak Christ's holy language and profess his holy religion. Observe, The Spirit and the word go together, and by them the church is kept up. For the word in the mouths of our ministers, nay, the word in our own mouths, will not profit us, unless the Spirit work with the word, and give us an understanding. But the Spirit does his work by the word and in concurrence with it; and whatever is pretended to be a dictate of the Spirit must be tried by the scriptures. On these foundations the church is built, stands firmly, and shall stand for ever, Christ himself being the chief corner-stone.
Historical interpretation
Four 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.
For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins. [Isaiah 59:20-21] As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all.
“And he will come to Zion as Redeemer,” that is, Zerubbabel. Therefore the spiritual Zion and the hill of visions and revelations is the church. The Redeemer, who comes to it, is Christ, that great Zerubbabel. “This is my covenant with you,” which I made with your ancestors on the mountain, so that my words might never be lacking from the mouths of your descendants.
(Verse 19, 20) And those from the West shall fear the name of the Lord, and those from the East, His glory, when He comes like a rushing river, driven by the breath of the Lord. And the Redeemer shall come to Zion, and to those who turn from wickedness in Jacob, says the Lord. This is my covenant with them, says the Lord: My spirit, which is in you, and my words that I have put in your mouth, will not depart from your mouth, nor from the mouth of your descendants, says the Lord, from now on and forever. LXX: And those from the west shall fear the name of the Lord, and those from the east, the glorious name. For he shall come like a violent river, the wrath of the Lord. He shall come with fury and he shall come from Zion to deliver. And he shall turn away wickedness from Jacob, and this shall be a covenant to them from me, says the Lord. My spirit, which is in you, and my words, which I have given in your mouth, shall not depart from your mouth, and from the mouth of your seed, says the Lord, from now and forever. After the Lord is clothed with the breastplate of righteousness, the helmet of salvation, and the garments of vengeance, and is clad with the cloak of zeal for battle, and comes to the contest and vindication, in order to repay the enemies and render to his adversaries, and to subvert their islands, that is, their cities and villages, then the foreigners who come from the West and the East, in order to rest in the bosom of Abraham (Matthew 8), of whom it is also said above (Isaiah 49:12), 'Behold, these will come from far away, some from the West, and some from the North, and some from the land of the Persians, they will fear the Lord with that fear which is the beginning of wisdom (Sirach 1).' Of which we read in many places, from which let us put a few: Blessed is the man who fears the Lord (Psalm 111:1). And: There is no want for those who fear Him (Psalm 34:10). And: The fear of the Lord is discipline and wisdom (Proverbs 15:33). And: Come, my children, listen to me: I will teach you the fear of the Lord (Psalm 34:12). And: Blessed is the man who fears the Lord (Psalm 127:4). And: The fear of the Lord prolongs days (Proverbs 10:27). But that after Israel is rejected, a multitude of Gentiles succeeds, the prophet Malachi teaches more fully, in which it is said to the Jews: My will is not in you, says the Lord Almighty. And I will not accept a sacrifice from your hands (Malachi 1:10,11). And again from the multitude of nations: From the rising of the sun to its setting, my name is glorified among the nations. The author of this blessing is the one who will come like a violent river, whom the spirit of the Lord forces. Whether as the eagle carries, like a narrow river, the spirit of the Lord is his seal. Or as Theodotio, like a river attacking, the spirit of the Lord is sealed. In this passage, which the Seventy have translated, the anger of the Lord will come with fury, like a violent river. The last part is not found in the Hebrew. For in the promises of God, anger and fury should not be placed, since in the other things that follow, there is the blessedness of the future and the threat and punishment of sinners. However, according to Aquila and Theodotion, the Spirit of the Lord, who is sealed in Christ, confirms that example which is read in the Gospel of John: 'For him, God the Father has sealed' (John 6:27); about whom it was previously said: 'A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots. The Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord' (Isaiah 11:1-2). Therefore, we also say: 'The light of your face, O Lord, has shone upon us' (Psalm 4:7). And in Ezekiel, the foreheads of weeping men are marked with the letter Thav, the last Hebrew letter among them, by an imprint (Ezek. 9). But if we want to know how the Holy Spirit is a violent river, let us turn to the Acts of the Apostles, in which it is written: When they were all together in one place, suddenly there came from heaven a sound like a violent rushing wind, and it filled the whole house where they were sitting. And there appeared to them tongues as of fire, which settled upon each of them. And they were all filled with the Holy Spirit. (Acts 2:2-3). It follows: 'A Redeemer will come to Zion, and to those who turn from wickedness in Jacob,' says the Lord. For this reason, the Seventy translated it: 'A Deliverer will come from Zion, and will turn away wickedness from Jacob.' Therefore, if He will come from Zion to turn away wickedness from Jacob, we understand that a man will be born in Zion, and the Most High will establish it, He who turns away the crimes of Jacob. But if the Redeemer of Zion shall come and those who return from iniquity in Jacob, says the Lord, this is the meaning: Christ will come who will redeem Zion with his blood. Or according to Hebrew custom, who is near to Zion and born of the lineage of Israel, for this is what Goel (i.e., άγκιστεὺς) means. And lest we think that all of Zion is redeemed and delivered from the bloody sins of the Lord, he significantly adds: those who return from iniquity, if they are willing to repent, in whom the Lord's prayer is fulfilled: Father, forgive them, for they do not know what they are doing (Luke 23:34). Therefore their redemption is in Zion: and the one who receives him from Jacob, and he promises to them, saying: This is my covenant with them, whether the agreement, as all others transferred, or the testament, as the Seventy have set forth. But what the covenant, agreement, and testament are, the following verse shows: My spirit, he says, who is in you, and my words that I have placed in your mouth, will not depart from your mouth, nor from the mouth of your seed, from now on and forever. What is said either to Isaiah, as it seems to me, or to the Lord, as most people think. Therefore, the order is connected to Isaiah in this way: This is the everlasting covenant of the Gospel, that my spirit which is in you, and my words which I have put in your mouth, by which you will foretell the future, may not depart from your mouth, nor from the mouths of your sons and grandsons, and your descendants, so that every generation may be shown: that is, that the grace of the Prophets may come in the Apostles, and through them, to those who will believe in Israel through the Apostles. But what He adds is in perfect harmony with this testimony: Heaven and earth shall pass away, but my words shall not pass away. (Matthew 24:35). Expounding this passage carefully, Paul writes to the Romans that there is no distinction between Jew and Greek, but the Lord is the Lord of all, rich unto all that call upon him. (Romans 10). And that the Gentiles have not so believed, as that Israel should be entirely rejected. For I also, says He, am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not rejected His people, whom He foreknew (Romans. XXII). And after a little while, when he had set an example with Elijah, who complained to the Lord that he alone was left, and heard from Him that the Lord had reserved for Himself seven thousand men who had not bowed the knee to Baal (1 Kings. XIX), he brought it to this: Even so now, at this time, there is a remnant according to the election of grace. And if by grace, then it is no longer of works; otherwise grace is no longer grace. What therefore is it? What Israel was seeking, this it has attained: but the elect have obtained it, and the rest have been blinded. And if they shall remain not in unbelief, they shall be grafted in: for God is able to graft them in again. For if thou wert cut out of the wild olive tree, which is natural to thee; and contrary to nature, were grafted into the good olive tree; how much more shall they that are the natural branches be grafted into their own olive tree? For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits)... Because blindness has happened in part to Israel, until the fullness of the Gentiles enters, and so all Israel will be saved, as it is written: The Deliverer will come out of Zion, and he will turn away ungodliness from Jacob. And this is my covenant with them, when I take away their sins (Rom. 11:25-27). We have explained this in more detail so that whatever promises we read and will say, we understand them to be said specifically to Zion and Jerusalem, not generally to all Jews, but specifically to those who were chosen in the Apostles and through the Apostles from Israel.
He continues, “The Redeemer will come to Zion and to those who return from iniquity in Jacob, says the Lord.” The Septuagint, however, translates this as follows: “He who will liberate shall come from Zion and avert impieties from Jacob.” If he who averts impieties from Jacob will come from Zion, therefore, we should understand that this man is born in Zion and that the Most High established him there who averts sins from Jacob. If, however, “the Redeemer will come to Zion and to those who return from iniquity in Jacob, says the Lord,” this means that Christ will redeem Zion with his own blood. Or it could be that he was begotten from the seed of Israel, for that is what “Goel” means (Anchisteus in Greek) according to the distinctively Hebrew, which neighbors Zion. And lest we think that all of Zion is redeemed and liberated from sin, which is flowing with the blood of the Lord, he adds significantly, “to those who return from iniquity,” that is, provided that they are willing to do penance, for which persons the prayer of the Lord is completed with “Father, forgive them, for they know not what they do.”
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Summary
Isaiah 59:20 stands as a profound prophetic declaration, offering a vivid promise of divine intervention and salvation amidst a chapter that starkly details Israel's pervasive sin and separation from God. It heralds the certain arrival of a divine deliverer, the "Redeemer," who will come to Zion specifically for those within the house of Jacob who genuinely turn away from their transgressions. This verse underscores God's unwavering faithfulness to His covenant promises, initiating a shift from the lament over human failure to a glorious anticipation of redemptive restoration.
Context
Literary Context
Isaiah 59:20 marks a pivotal turning point within the broader prophetic discourse of Isaiah 59. The preceding verses (Isaiah 59:1-15) paint a bleak picture of Israel's moral and spiritual decay, detailing their widespread injustice, violence, and spiritual blindness. The prophet laments that "justice is far from us, and righteousness does not overtake us" (Isaiah 59:9). In response to this profound human failure and the absence of any human intercessor or champion for truth (Isaiah 59:16), God Himself intervenes. He "saw that there was no man, and wondered that there was no intercessor" (Isaiah 59:16), leading Him to "put on righteousness as a breastplate, and a helmet of salvation on his head" (Isaiah 59:17). Thus, Isaiah 59:20 emerges as a divine initiative, a direct response to Israel's sin, shifting the narrative from judgment and lament to a concrete promise of salvation and covenant renewal, thereby setting the stage for the glorious future depicted in Isaiah 60.
Historical & Cultural Context
The book of Isaiah addresses a nation grappling with spiritual apostasy and geopolitical threats. While the immediate context of Isaiah 59 likely reflects the moral decline of Judah prior to the Babylonian exile, the prophetic vision extends beyond this period. The concept of a "Redeemer" (Go'el) was deeply embedded in Israelite law and culture, referring to the nearest male relative who had the right and responsibility to restore lost property, avenge a wrong, or free a relative from bondage (e.g., Leviticus 25:25, Numbers 35:19). This cultural understanding emphasizes God's intimate relationship with Israel as their kinsman, committed to delivering them from their enslaved state due to sin. "Zion" (Jerusalem) was not merely a geographical location but the spiritual and political heart of Israel, the dwelling place of God, symbolizing His presence among His people. The "house of Jacob" refers to the entire nation of Israel, emphasizing the covenant people.
Key Themes
This verse contributes significantly to several overarching themes in Isaiah. The central promise of the "Redeemer's" coming underscores the theme of Divine Redemption, highlighting that salvation is God's sovereign act, not a human achievement. It emphasizes God's active, personal intervention to rescue His people from the bondage and consequences of sin. The phrase "unto them that turn from transgression" introduces the crucial theme of Repentance and Transformation, indicating that while God's grace is sovereign, it is received by those who genuinely turn from their sinful ways. This turning is not a work to earn salvation but a necessary posture of the heart. Furthermore, the verse carries profound Messianic Hope, pointing forward to a definitive deliverer. The New Testament explicitly links this promise to Jesus Christ, as seen in Romans 11:26, identifying Him as the ultimate Redeemer who comes out of Zion to bring salvation. Finally, the verse affirms God's Covenant Fidelity, demonstrating that despite Israel's persistent unfaithfulness, God remains true to His promises, providing a path for restoration and renewal for His chosen people.
Exposition and Analysis
Key Word Analysis
This term (H1350) is a primitive root signifying "to redeem according to the Oriental law of kinship." It denotes the role of the next of kin who has the right and responsibility to buy back a relative's property, marry his widow, or avenge a wrong. In this context, it powerfully portrays God as the divine Kinsman-Redeemer, who is intimately connected to Israel and committed to delivering them from their bondage to sin and its consequences. It highlights God's active and personal involvement in the salvation of His people, emphasizing His role as their rescuer and restorer.
This root (H7725) is highly significant, meaning "to turn back (hence, away) transitively or intransitively, literally or figuratively." It encompasses the idea of repentance, a decisive change of direction, attitude, and action. In Isaiah 59:20, it signifies a turning away from sin and towards God, indicating that the benefits of the Redeemer's coming are specifically for those who genuinely repent and abandon their transgressions. This is not merely a superficial change but a fundamental reorientation of life.
Derived from a root meaning "to revolt," this word (H6588) denotes a rebellion, a deliberate breaking of a covenant or law. It signifies a willful act of defiance against God, rather than a mere mistake or error. The use of "transgression" here underscores the seriousness of Israel's sin, portraying it as an intentional act of rebellion from which they must turn. The Redeemer comes precisely to address and overcome this deep-seated rebellion.
Verse Breakdown
"And the Redeemer shall come to Zion"
This clause proclaims the certain and active arrival of the divine deliverer. The "Redeemer" is God Himself, acting on behalf of His people, fulfilling His covenant role as their kinsman. "Zion," representing Jerusalem and by extension God's people and holy dwelling, is the destination, signifying that God's redemptive work is centered on His chosen community and His established kingdom. This is a promise of God's personal and powerful intervention.
"and unto them that turn from transgression in Jacob"
This specifies the recipients of the Redeemer's coming. The benefits are not universal but are directed "unto them that turn from transgression." This highlights the necessity of repentance—a genuine turning away from willful rebellion against God. "Jacob" refers to the nation of Israel, indicating that this promise is for the covenant people, but specifically for those within that nation who respond with a repentant heart.
"saith the LORD"
This concluding phrase (using H5002, nᵉʼum' and H3068, Yᵉhôvâh') serves as a divine affirmation, lending absolute authority and certainty to the prophecy. It emphasizes that this is not merely a human prediction but a direct, authoritative declaration from Yahweh, the self-existent and eternal God, guaranteeing the fulfillment of the promise.
Literary Devices
Isaiah 59:20 employs several powerful literary devices. The most prominent is Personification, where the "Redeemer" is depicted as an active agent who "shall come," embodying God's personal and dynamic intervention in human history. This gives a tangible sense to God's saving power. The use of Metonymy is evident in "Zion" and "Jacob." "Zion" stands not just for the physical city of Jerusalem but for God's holy dwelling place, His spiritual kingdom, and His covenant people. Similarly, "Jacob" represents the entire nation of Israel. These terms allow the prophet to refer to the collective entity through a significant part or symbol. The phrase "turn from transgression" is a powerful Idiom for repentance, emphasizing a decisive moral and spiritual reorientation. The declaration "saith the LORD" functions as a Prophetic Formula, serving as an authoritative stamp, underscoring the divine origin and infallible truthfulness of the promise.
Theological and Thematic Connections
Isaiah 59:20 is a cornerstone prophecy that bridges the Old Testament's anticipation of salvation with its ultimate fulfillment in the New Testament. It underscores God's unwavering commitment to His covenant people, even in their deepest sin, by promising a divine Kinsman-Redeemer. This promise reveals that God's justice is not merely punitive but redemptive, providing a way for reconciliation for those who genuinely repent. The verse emphasizes that salvation is initiated by God, not earned by human effort, yet it requires a human response of turning from sin. It anticipates a comprehensive restoration that addresses both the spiritual brokenness of Israel and the establishment of God's righteous kingdom.
Reflection and Application
Isaiah 59:20 offers enduring hope and a profound challenge for all generations. It reminds us that no matter how pervasive sin may be, or how deeply entrenched unrighteousness, God's redemptive power is infinitely greater and His commitment to His people unwavering. The promise of the Redeemer, fully realized in Jesus Christ, signifies that forgiveness, reconciliation, and new life are always available to anyone who genuinely repents and turns to Him. This verse calls us to a sober acknowledgment of our own sin and a humble embrace of the saving grace offered by God. It assures us that God always makes a way for those who seek Him with a contrite heart, providing not just an escape from judgment but a transformative relationship with the living God. It challenges us to examine our lives: are we truly turning from transgression, or are we merely seeking comfort without true repentance?
Questions for Reflection
FAQ
What is the significance of the "Redeemer" coming "to Zion"?
The coming of the "Redeemer" to "Zion" signifies God's direct and personal intervention in the heart of His covenant people. Zion, representing Jerusalem, is not just a geographical location but a theological symbol of God's holy dwelling place and the center of His redemptive activity. It means that God's salvation is not abstract or distant, but concretely manifested among His people, fulfilling His promises to restore and dwell with them. This points to a tangible, historical event where God's presence and power are revealed, ultimately foreshadowing the incarnation of Christ who came to dwell among us (John 1:14).
Is the "turning from transgression" a condition for salvation, or a result of it?
This verse presents "turning from transgression" as a necessary posture for receiving the benefits of the Redeemer's coming. While salvation is entirely God's initiative and grace, it is appropriated by those who respond with genuine repentance. It's not a work that earns salvation, but rather the essential human response to God's gracious invitation. True repentance involves a change of heart and direction, a turning away from sin and towards God, which is itself enabled by God's grace. This aligns with the New Testament understanding that repentance is integral to receiving the forgiveness and new life offered through Christ (Acts 3:19).
Christ-Centered Fulfillment
Isaiah 59:20 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the preeminent "Redeemer" (H1350, gâʼal'), the divine Kinsman who took on human flesh to buy back humanity from the bondage of sin and death. Just as the ancient Go'el had the right and responsibility to redeem, so Christ, by His incarnation, became our true kinsman, perfectly qualified to redeem us through His atoning sacrifice. He came "to Zion," not merely to a physical city, but to His people, establishing His kingdom and dwelling among us (John 1:14). His first advent was precisely for "them that turn from transgression" (H7725, shûwb' from H6588, peshaʻ'), calling sinners to repentance (Mark 1:15), offering forgiveness and new life to all who genuinely turn from their rebellion against God. Paul explicitly quotes this verse in Romans 11:26 to speak of the future salvation of Israel, identifying Jesus as the "Deliverer [Redeemer] who will come from Zion." Thus, Isaiah 59:20 is a powerful prophetic anticipation of Christ's redemptive mission, His sacrificial death on the cross to atone for our "transgressions" (Isaiah 53:5), and His ongoing call for humanity to "turn" from sin and embrace the abundant life found only in Him (John 10:10). He is the one who "redeemed us from all lawlessness and purified for himself a people for his own possession who are zealous for good works" (Titus 2:14).