Exegetical and Hermeneutical Commentary of Isaiah 51:14
The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.
14. The received text is probably best rendered as follows: Speedily shall the crouching (prisoner) be set free, and he shall not die (and go down) to the pit, nor shall his bread fail (see R.V.); Israel in exile being compared to a prisoner in danger of death through starvation. The image reminds us of Jeremiah in the dungeon (Isa 38:9-10). The verse is full of obscurities, and its connexion with what precedes is of the loosest kind. The LXX. gives what is obviously a conjectural rendering, and it is not unlikely that the Hebr. represents another attempt to restore an illegible text.
Fuente: The Cambridge Bible for Schools and Colleges
The captive exile – Lowth renders this, evidently very improperly, He marcheth on with speed who cometh to set the captive free; and supposes that it refers to Cyrus, if understood of the temporal redemption from the captivity at Babylon; in the spiritual sense, to the Messiah. But the meaning evidently is, that the exile who had been so long as it were enchained in Babylon, was about to be set free, and that the time was very near when the captivity was to end. The prisoner should not die there, but should be conducted again to his own land. The word used here, and rendered captive exile ( tsoeh from tsaah), means properly that which is turned on one side, or inclined, as, e. g., a vessel for pouring Jer 48:12. Then it means that which is inclined, bent, or bowed down as a captive in bonds. The Chaldee renders this, Vengeance shall be quickly revealed, and the just shall not die in corruption, and their food shall not fail. Aben Ezra renders it, Bound. The idea is, that they who were bowed down under bondage and oppression in Babylon, should very soon be released. This is one of the numerous passages which show that the scene of the prophetic vision is Babylon, and the time near the close of the captivity, and that the design of the prophet is to comfort them there, and to afford them the assurance that they would soon be released.
And that he should not die in the pit – That is, in Babylon, represented as a prison, or a pit. The nation would be restored to their own land. Prisoners were often confined in a deep pit or cavern, and hence, the word is synonymous with prison. The following extract from Pax. ton will illustrate this. The Athenians, and particularly the tribe of Hippothoontis, frequently condemned offenders to the pit. It was a dark, noisome hole, and had sharp spikes at the top, that no criminal might escape; and others at the bottom, to pierce and torment those unhappy persons who were thrown in. Similar to this place was the Lacedemonian Kaiadas, into which Aristomenes the Messenian being cast, made his escape in a very surprising manner. Compare also Gen 37:20; Num 16:30; Psa 9:15; Psa 28:1; Psa 30:3, Psa 30:9; Psa 40:2; Psa 55:23; Psa 119:85; Psa 140:10; Jer 37:21; Zec 9:11.
Nor that his bread should fail – His needs shall be supplied until he is released.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. The captive exile hasteneth that he may be loosed – “He marcheth on with speed, who cometh to set free the captive”] Cyrus, if understood of the temporal redemption from the captivity of Babylon; in the spiritual sense, the Messiah, who comes to open the prison to them that are bound.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God is not slack, as you think, but maketh haste to fulfil his promise, and to rescue his captive and oppressed people from all their oppressions and miseries.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. captive exileliterally,one bowed down as a captive (Isa10:4) [MAURER]. Thescene is primarily Babylon, and the time near the close of thecaptivity. Secondarily, and antitypically, the mystical Babylon, thelast enemy of Israel and the Church, in which they have longsuffered, but from which they are to be gloriously delivered.
pitsuch as were manyof the ancient dungeons (compare Jer 38:6;Jer 38:11; Jer 38:13;Gen 37:20).
nor . . . bread . . . fail(Isa 33:16; Jer 37:21).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The captive exile hasteneth that he may be loosed,…. The time hastens on, or God will hasten the time, for the release either of the captive Jews in literal Babylon, or of his people in mystical Babylon; or they that are in exile and captivity, as soon as ever opportunity offers for their release, will take it, and make no delay: though some understand the words by way of complaint, as if the persons spoken of were impatient, and could not wait the proper time of their deliverance:
and that he should not die in the pit; in captivity, which was like a pit or grave:
nor that his bread should fail: while in the pit or prison, or on his way home. Musculus interprets all this of Pharaoh, whom he supposes to be the oppressor in the preceding verse, and renders the words,
who hastened going to open, lest he should die in the destruction; who, when he saw the firstborn slain, hastened to open and let Israel go, and was urgent upon them to be gone immediately, lest he and all his people should perish in that calamity:
nor did his bread fail; the bread of the people delivered out of Egypt, so he understands it, but were provided with bread from heaven, all the while they were in the wilderness; and yet this instance of divine power and goodness was greatly forgotten in later times. Jerome applies the whole to Christ, who should quickly come; going and treading down his enemies; opening the way of victory; saving those that are converted, and giving the bread of doctrine to them: but the words are a promise to exiles and prisoners for the sake of Christ and his Gospel, that they should be quickly loosed and set free, and not die in prison, nor want bread, neither corporeal nor spiritual.
Fuente: John Gill’s Exposition of the Entire Bible
14. The exile hasteneth to be loosed. This verse is expounded in various ways; for some think that it refers to Cyrus, and take the word, צעה (tzoeh) (28) in a transitive sense, and explain it to mean, “Causing to migrate.” (29) But it is more customary to interpret it as meaning one who is imprisoned and oppressed, or an exile who wanders about without any settled abode. Now, the Jews were not only exiles but captives, so that they were not at liberty to return to their native land; and therefore I explain it as referring to the Jews.
But still there are two senses in which it may be understood, either that the Prophet reproves their excessive haste, in impatiently desiring to return, or that the Prophet means that their return to their native country is immediately at hand, that they may not sink under the discouragement of long delay; as if he had said, that the time when they must prepare for departure will speedily arrive. The second of these expositions has been more generally approved; and I adopt it the more readily, because it agrees best with the context.
But it may appear strange that he should say that the people will quickly return, since their captivity was of long duration. Yet with good reason does God say that that event will come quickly which he delays till a fit season; for, although to us it may appear to be long, yet, being appropriate and suitable, the time is short. And indeed it was a short time, if we look at the condition of that monarchy, which was so vast and strong that it appeared as if it could never be destroyed. Thus, what appears to be long in the promises of God will appear to be short, provided that we do not refuse to lift up our eyes to heaven. This meaning is confirmed by what immediately follows.
That he may not die in a pit. Such then is God’s haste to come early to deliver his people; that they may come forth safely out of the dungeon. The Lord does not promise to his people some sudden assistance, that he may only bring them out of prison, but also that, after having been delivered, they may be the objects of his kindness; for he promises everything necessary for their food and support, that they may be convinced that God will always take care of them; and he is wont not only to assist his people for a moment, but to remain with them continually.
(28) “ Que nons avons traduit banni .” “Which we have translated banished.”
(29) That is, they treat it as the Kal participle of an active verb, signifying “Banishing,” and not as the participle of a passive or neuter verb, signifying “Banished,” or “Wandering.” — Ed.
Fuente: Calvin’s Complete Commentary
THE CAPTIVE SEEKING DELIVERANCE
Isa. 51:14-15. The captive exile hasteneth, &c. [1581]
[1581] Before developing either of the outlines here reproduced, attention should be given to Delitzschs translation of these verses.
I. A DESCRIPTION OF THE WRETCHED CONDITION OF THE SINNERAN EXILE.
1. His captivity.
(1.) Judicial;
(2.) practical;
(3.) circumstantial.
2. His impending destruction.
II. THE EAGER DESIRE OF THE EXILE FOR DELIVERANCE.
(1.) He uses every probable means for it.
(2.) There appears to him a good prospect of deliverance.
III. THE PROVISION MADE FOR THE CAPTIVE EXILE.
(1.) The Gospel is a revelation of mercy.
(2.) A dispensation of power.
(3.) The effectual means of a sinners deliverance from sin.T. Lessey.
The captive. I. His conditioncaptivein the pit. II. His fearsdestitutiondestruction. III. His encouragementdeliverance is at hand. IV. His assurancethe Wordthe power of God.J. Lyth, D.D.: Homiletical Treasury, Isaiah, p. 70.
COMMISSIONED, ENDOWED, AND PRESERVED
(Wicklyffe Quincentenary.) [1584]
[1584] We find a signal verification of this promise in the career of John Wicklyffe, the quincentenary of whose death affords a fitting occasion for reverting to the times in which he lived, and the task he was selected to perform. He was employed in a work which may fitly be described as planting the heavens. The imagery is drawn from fixing the stakes of a tent, and we may well say that the Reformation supplied a new spiritual canopy to the world. Mens outlook into the invisible became clearer; the heavens brightened overhead, as the clouds of ignorance, spiritual tyranny, and human mediation were dispersed, and the Sun of righteousness poured His unobstructed rays upon the earth. No less appropriately may we speak of the Reformation as laying the foundations of the earth. The Romish system had no firm basis; men were building on loose material, and the rubbish had to be swept away before a secure foundation could be obtained. The truth of the Gospel was overlaid with fictions and corruptions, till the Reformers dug through it to the solid rock. Wicklyffe was among the first to set to work with the pickaxe and spade. Again, of this Reformer we may say that God put His words into his mouth. This was the source and secret of his power. At Oxford he read and studied the Latin Bible, and, in later life, made the first complete translation of it into English. Very remarkable, too, is the way in which God preserved him through persecution and sickness till his work was completed. He was suffered to live to the end of his days, and after his death his spirit lived in his writings. He gave the Scriptures to the people in their mother tongue, and no earthly power could recall that precious gift.
Let us not forget that this promise belongs to all who love and serve the Lord. We have all a mission somewhere in helping forward the new creation. God hath put His words in your mouthwords of truth and power, of life and love. He has covered you in the shadow of His hand. You are secure in the discharge of your commission. What a wondrous purpose you are chosen to subserve! Who shall frustrate Gods work? Shall we not gladly yield ourselves as instruments in making this earth once more a paradise of beauty and holiness?William Guthrie, M.A.
Isa. 51:16. And I have put My words in thy mouth, and I have covered thee, &c.
Great words these, to be spoken by God to men! We need have no hesitation in appropriating for ourselves the comfort and encouragement they convey, for, though addressed to Israel and referring to the work to be accomplished by their Messiah, we have each a Divine mission to fulfil as servants and followers of Christ, and ours are the promises by which He was sustained.
God here declares what is His great designto plant, &c. The language is clearly figurative, and denotes the new creation. At Isa. 51:13 reference is made to the first creation, and this is used in the text as an image of the secondspiritual creation. There are many points of similarity between the two. Both alike are works of Divine power, wrought by the word of Gods mouth (Gen. 1:3; Jas. 1:18). In both there is the operation of the Holy Spirit (Gen. 1:2; Joh. 3:5). In the new creation the peace, holiness, and love, which were lost by the Fall, are restored, and the object of all Gods dealings with our sinful race through long centuries is to create them anew, and restore them to His favour and image. Like the first creation, the new is a gradual process, advancing from age to age.
1. In this work God employs His servants. When it is said that I may plant, &c., it is obvious that it is through Israel the work is to be done (1Co. 3:9). What an honour that He should call us to His service, and use us as instruments in realising. His great designs. Here is a thought to make us brave and diligent. Let us make our work Gods and Gods work ours, devoting our energies to the furtherance of His kingdom. Every other aim that engages our time and talents is trifling compared with this. If a man feels that his uppermost wish is to promote the Redeemers reign, he is ennobled, sanctifying all his endeavours by throwing into them a lofty purpose, and making all his activities converge upon the advancement of the truth. No man will ever do anything great and enduring who does not thus ally himself with God. Let a man say,This work, at which I am toiling, is not after all my work but Gods, and in that lies the secret of strenuous labour and patience amid discouragement. Oh the honour, the dignity, the peace of being consciously a worker together with God! That is to dwell in a region high above the fretting cares and sordid aims of the ordinary world. While others are wailing their hopeless dirges, you are singing your hymns of faith and hope.
2. For this work God arms His servants. I have put My words in thy mouth. This is the weapon which we are to wield (1Th. 2:13). He is fully furnished into whose mouth God puts His word, who wields the sword of the Spirit. How feeble is mans word, the word of even the mightiest of men. It falls as powerless as King Canutes order to the flowing tide, bidding it retire from his royal feet as he sat upon the shore. But behind Gods word there is the omnipotence of Him whose word it is. Let us have faith in Gods words, in their power to subdue human hearts. It is because we often utter them as if they were our own words that they are robbed of their power. It is because we listen to them as mans words that we despise them. This is all we need for the spiritual conquest of the worldto have Gods words put in our mouth. With this weapon wisely used we shall overcome the giants of ignorance, Superstition, and unbelief. The men of Reformation times were courageous, because they had a firm faith in Gods word, and what the Church needs to-day is a revival of that unquestioning faith in Gods message as a power to plant the spiritual heavens and lay anew the foundations of the earth, to carry peace to the troubled and comfort to the disconsolate, to disarm hostility, break down prejudices and bear down opposition, and guide the seeking soul to the Cross.
3. For this work and in it God preserves His servants. I have covered thee in the shadow of Mine hand. He who undertakes Gods work may expect to encounter opposition from the world, which is opposed to Gods loving purpose. Israel had a Divine mission to fulfil, and the nation is represented in Isa. 51:12-13 as cowering before their oppressors. But what encouragement God gives them: I, even I, am He that comforteth you, &c. God overrules the doings and designs of evil men for the overwhelming of their own cause. With His protection there is no occasion for fear. Our mistake is that we forget the Lord our Maker, while we are surrounded by oppressors; like Peter sinking in fear, while he looks at the tossing waves and withdraws his eye from his Masters form. Could we keep our eye steadily fixed on Him, no oppressor should alarm us. With Him as our Comforter, who shall be our tormentor? Moses was reluctant to undertake the task with which God charged him at the bush. But his excuses are overruled. Certainly I will be with thee. In carrying out his commission his life was frequently in danger, but God covered him in the shadow of His hand (Heb. 11:27). Man is immortal till his work is done. Paul, too, was in deaths oft, but what says God to him in his extremity? (Act. 18:9-10). So, too, with Martin Luther. What a marvellous history of preservation! But for the wars in which Charles V. was engaged the Reformer would have been crushed, and the Reformation, for a time at least, frustrated. Believer, you have a gracious and omnipotent Preserver. In contending for the truth, in encountering shame and reproach, in meeting hindrances in the way of your God-given task, remember that the shadow of Gods own hand is over you, and you shall not quail before your adversaries.William Guthrie, M.A.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(14) The captive exile.Literally, he that is bowed down, i.e., bound in fetters. The pit, as in the case of Jeremiah (Jer. 38:6), is the underground dungeon, in which the prisoner was too often left to starve.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14-16. The captive exile One bowed down under the burden of captivity, which may be general, but more likely is here local, the captivity in Babylon.
Hasteneth loosed Set free. He is weary of the situation, Babylon is to him the pit, a prison. Possibly some were in a literal “pit,” the dungeon, its floor filled with spikes to pierce the “captive” when let into it. (See Barnes, in loco, quoting Paxton.) The exile longs not to die in the pit or of starvation. The promise affirms that of neither shall he die. The command is, Believe this believe it on the ground of God’s almightiness.
That divided the sea The Red Sea. He led Israel through on dry ground.
The Lord of hosts Leader of the armies of heaven the angels of heaven.
I have put my words in thy mouth Jehovah committed to Israel his servant, (or to his servant springing out of Israel,) his “law and judgment,” or the eternal principles of the true religion. See Isa 49:2, where it is said, He hath made his mouth a sharp sword, recalling Heb 4:12. For thoroughly preaching the cutting truths of God’s religion the wrath of man is aroused. But against this he says, I have covered thee in the shadow of mine hand. He protects his truth by shielding Zion from harm, in order to plant the heavens, and lay the foundations of the earth. That is, forming the moral heavens, etc., and giving to Zion the greatest spiritual scope and rule over the hearts of men.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 51:14 The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.
Ver. 14. The captive exile hasteneth that he may be loosed, ] i.e., Deliverance is even at the next door by; or, it is a description, saith Diodate, of the believers’ readiness in answering with the motion of their hearts to God’s calling and deliverance.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 51:14-16
14The exile will soon be set free, and will not die in the dungeon, nor will his bread be lacking. 15For I am the LORD your God, who stirs up the sea and its waves roar (the LORD of hosts is His name). 16I have put My words in your mouth and have covered you with the shadow of My hand, to establish the heavens, to found the earth, and to say to Zion, ‘You are My people.’
Isa 51:14 These are descriptions of people in prison who will be set free, although the term dungeon (pit BDB 1001, KB 1472) can refer to
1. the grave or Sheol – Job 33:22; Job 33:24; Job 33:28; Psa 16:10; Psa 49:9
2. here the parallelism suggests prison
Isa 51:15 Like Isa 51:9-11 this verse is an allusion to YHWH freeing His people from Egypt. Also, like Isa 51:9-10, there is a veiled reference to Genesis 1, where YHWH divides and controls the waters. See full note at Isa 51:10.
(the LORD of hosts is His name) The term hosts can be used in two ways:
1. YHWH as creator and controller of the stars and planets
2. YHWH as military commander of the angels
In a sense both possibilities are a reaction to Babylonian astral worship that turned the heavenly bodies into gods. See Special Topic: Names for Deity .
Isa 51:16 There are three Qal INFINITIVES in this verse.
1. to establish (BDB 642, KB 694)
2. to found or establish (BDB 413, KB 417)
3. to say (BDB 55, KB 65)
In context this verse should relate to the redeemed of returning Israel. However, the INFINITIVES are too powerful for human beings to accomplish. Therefore, it must refer to the Servant, God’s special Israelite, who will accomplish what Israel could not. There is a movement in chapters 40-53 of the title the Servant from national Israel, Isa 41:8-9; Isa 42:1; Isa 42:19; Isa 43:10, to an individual, Isa 49:1-7 and Isa 52:13 to Isa 53:12.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
captive: Isa 48:20, Isa 52:2, Ezr 1:5, Act 12:7, Act 12:8
die: Jer 37:16, Jer 38:6-13, Lam 3:53, Lam 3:54, Zec 9:11
Reciprocal: Exo 12:29 – dungeon Isa 52:12 – ye shall
Fuente: The Treasury of Scripture Knowledge
Isa 51:14-16. The captive exile hasteneth that he may be loosed From his captivity, and may return to his own country from which he is banished. And that he should not die in the pit Die a prisoner, through the inconveniences and hardships of his confinement; nor that his bread should fail The bread or provision allowed to keep him alive in prison. The general sense of the verse is, God is not slack, as you think, but makes haste to fulfil his promise, and rescue his captive and oppressed people from all their oppressions and miseries. And I have put my words in thy mouth These great and glorious promises, which are in thy mouth, are not the vain words of man, a weak, inconstant, and unfaithful creature, but the words of the almighty, unchangeable, and faithful God; and therefore they shall be infallibly accomplished. This is spoken by God to his church and people, whom he addresses, both in the foregoing and following verses. For Gods word is frequently said to be put into the mouths, not only of the prophets, but also of the people, as Isa 59:21; Deu 30:14. And have covered thee, &c. Have protected thee by my almighty power. That I may plant the heavens Bishop Lowth reads, To stretch out the heavens: and lay the foundations of the earth I have given thee, O my church, these promises, and this protection in all thy calamities, to assure thee of my care and kindness to thee, and that I will reform thee in a most glorious manner, and bring thee unto that perfect and blessed estate which is reserved for the days of the Messiah, which, in the language of Scripture, is termed the making of new heavens and a new earth, Isa 65:17; and Isa 66:22. And say unto Zion, Thou art my people That I may own thee for my people, in a more illustrious manner than I have done.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
51:14 The captive exile {m} hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.
(m) He comforts them by the short time of their banishment: for in seventy years they were restored and the greatest empire of the world destroyed.
Fuente: Geneva Bible Notes
God promised to free the exiles soon and to supply their needs. Westerners tend to read verses like this one through individualistic glasses. We ask if there were not individuals who died in exile. There probably were. The prophet’s perspective was much more collective; he viewed the Israelites as a unit. By saying they would not die in exile he meant that the nation would not cease to exist while in captivity. While this was true of the Babylonian exiles, the promises of salvation in this section of the book anticipate a larger spiritual redemption as well, as I have noted. In fact, life in Babylonian exile was far from harsh for most of the Israelites (cf. Jer 29:4-7), so much so that most of them chose not to return to the Promised Land when they could.