Exegetical and Hermeneutical Commentary of Isaiah 51:21
Therefore hear now this, thou afflicted, and drunken, but not with wine:
21. hear now this ] see ch. Isa 47:8.
drunken, but not with wine ] Cf. ch. Isa 29:9.
Fuente: The Cambridge Bible for Schools and Colleges
21 23. The message of comfort.
Fuente: The Cambridge Bible for Schools and Colleges
And drunken, but not with wine – Overcome and prostrate, but not under the influence of intoxicating drink. They were prostrate by the wrath of God.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. Drunken, but not with wine] AEschylus has the same expression: –
Eumen. 863.
Intoxicated with passion, not with wine.
Schultens thinks that this circumlocution, as he calls it, gradum adfert incomparabiliter majorem; and that it means, not simply without wine, but much more than with wine. Gram. Heb. p. 182.
The bold image of the cup of God’s wrath, often employed by the sacred writers, (See Clarke on Isa 1:22,) is nowhere handled with greater force and sublimity than in this passage of Isaiah, Isa 51:17-23. Jerusalem is represented in person as staggering under the effects of it, destitute of that assistance which she might expect from her children; not one of them being able to support or to lead her. They, abject and amazed, lie at the head of every street, overwhelmed with the greatness of their distress; like the oryx entangled in a net, in vain struggling to rend it, and extricate himself. This is poetry of the first order, sublimity of the highest character.
Plato had an idea something like this: “Suppose,” says he, “God had given to men a medicating potion inducing fear, so that the more any one should drink of it, so much the more miserable he should find himself at every draught, and become fearful of every thing both present and future; and at last, though the most courageous of men, should be totally possessed by fear: and afterwards, having slept off the effects of it, should become himself again.” De Leg. i., near the end. He pursues at large this hypothesis, applying it to his own purpose, which has no relation to the present subject. Homer places two vessels at the disposal of Jupiter, one of good, the other of evil. He gives to some a potion mixed of both; to others from the evil vessel only: these are completely miserable. Iliad xxiv. 527-533.
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“Two urns by Jove’s high throne have ever stood,
The source of evil one, and one of good;
From thence the cup of mortal man he fills,
Blessings to these, to those distributes ills;
To most he mingles both: the wretch decreed
To taste the bad unmixed, is cursed indeed:
Pursued by wrongs, by meagre famine driven,
He wanders outcast both of earth and heaven.”
POPE.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But with the cup of Gods fury, mentioned Isa 51:17
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. drunken . . . not with wine(Isa 29:9; compare Isa 51:17;Isa 51:20, here; La3:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore hear now this, thou afflicted,…. By Babylon, by antichrist and his followers; hear, for thy comfort, the following prophecy:
and drunken, but not with wine; not with wine in a literal sense; nor with the wine of the fornication of the whore of Rome; nor with idolatry, as the kings of the earth are said to be, Re 17:2 but, as the Targum expresses it, with tribulation; with afflictions at the hand of God, and persecutions from men.
Fuente: John Gill’s Exposition of the Entire Bible
21. Therefore now hear this. He now shews more plainly the reason why he spoke of the calamities of the Church. It was, that believers might be fully persuaded that they would obtain consolation from God, though they were reduced to the extremity of distress. But why does he call the Church wretched, since nothing is more happy than to be God’s people, and that happiness cannot be taken away by any tribulations?; Not without cause is it said,
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Blessed is the people whose God is Jehovah.” (Psa 144:15.)
I reply, she is apparently “wretched,” and not in vain does the Lord address her by that name; for, as we have already said, he helps the wretched, and succors the destitute.
And drunken, not with wine. (35) When he calls her “drunken,” it ought to be observed that believers never endure so patiently the chastisements which are inflicted on them as not to be sometimes stupified; but, although stupified, they ought to remember that the Lord punishes them justly, and ought to believe that the Lord will assist them. He does not speak to robust or healthy men, but to those who are feeble, wretched, prostrate, and who resemble drunken persons, and says that he brings to them consolation. Finally, by this word he soothes the grief of the Church, and shews that he preserves a limit, by which he restrains the violence even of the greatest afflictions, and restores her when ruined, as if he were raising from the dead a rotten corpse.
(35) שכרת דבר אהד שלא מיין ( shekurath dabar ehad shello miyain). Drunken with something which is not wine.” — Jarchi.
Fuente: Calvin’s Complete Commentary
(21) Drunken, but not with wine . . .Same phrase as in Isa. 29:9.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21-23. Hear now this It is the same speaker still, but the address turns from the picture of suffering to that of hope and promise.
Drunken, but not with wine Because she has drunken of the full cup of wrath she is now to hear what Jehovah in mercy purposes to do. God takes from her hand the goblet of reeling, the cup of suffering with which she has been drunken, and of this she is to drink no more. The oppressors of Jerusalem are now to have their turn at the cup. Jerusalem has had her deserts. Her subjects have long been captives under tyranny, both at home as vassals, and abroad in bitter exile. The time now is come for a change; she is to be delivered, and her tormentors to be punished.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 51:21-23. Therefore hear not, &c. To the church, lying in the condition above described, but soon to rise, soon to emerge from her afflictions, to be avenged of her enemies, and to be clothed with honour, the consolation in these verses is addressed, which have nothing difficult in them. We may just observe, that the horrid image in this whole apostrophe is worked up with all the colourings of terror, and this allusion to the vice of drunkenness is frequent in Scripture: the following passages will throw light on our prophet: Jer 30:8; Jer 30:11. Joe 2:19. Amo 9:14. We may read Isa 51:22. The cup of reeling or the intoxicating cup:Thou shalt no longer drink of it. Last clause of Isa 51:23. And as the street to the passengers.
REFLECTIONS.1st, This chapter may be considered in one sense as intended for the comfort of Israel in Babylon, but in its grand and more important sense refers to the Gospel dispensation.
1. The character of God’s people is here described. Ye that follow after righteousness, ye that seek the Lord; who earnestly embrace the righteousness of faith, seek the Lord in all his appointed ordinances, and desire to walk before him in all holy conversation and godliness.
2. Their duty is set before them: in general, to hearken to all God’s words, and particularly to look back with humility on their low original, and with faith to trust God in the time of their deepest distress, who is as able to save them, and increase his church, as to deliver Abraham from his idolatrous country, and make him the father of many nations. Note; (1.) It is good for a child of God to be often remembering the hole of the pit, the state of nature and sin whence he hath been digged, to keep him ever humble before God. (2.) What God hath done of old for those who trusted, as Abraham, implicitly on his promise, should encourage us to follow their faith, and to hope for their blessing.
3. In the way of duty God will meet them with his consolations. The Lord shall comfort Zion, his church, and every member of it, with the discoveries of his love. He will comfort all her waste places, where, through the ravages of persecution, few faithful remained; and he will make her wilderness like Eden, and her desert like the garden of the Lord; so flourishing and fruitful; and this will yield matter of abundant consolation to the saints, as well as glory to God: joy and gladness shall be found therein, thanksgiving, and the voice of melody. Note; (1.) It is matter of greatest joy to the soul, when God is pleased to change its desert state of nature, and, by his grace renewed, to make it flourish as the garden of Eden. (2.) The tribute of praise is the least we can render for the mercies that we continually receive from God.
2nd, God promises to comfort his church, and we have here abundant ground of consolation set before us, from the views of the transcendent glory of God our Saviour.
1. We are told who they are that have an interest in him: My people, my nation, that generation of faithful Jews and Gentiles incorporated, that make one body, of which Christ is the living head; ye that know righteousness, in whose heart is my law; faith working by love, and engaging a willing obedience to all God’s commandments. Reader, is this thy case?
2. A repeated and solemn call is given to these, to hear him who speaketh from heaven, and brings to men the knowledge of salvation. Note; They who would know God’s mind and will, must be attentive to his word.
3. The glad tidings that Christ brings are delivered.
[1.] A law shall proceed from me, the law of the Spirit of Life, the Gospel; and I will make my judgment to rest for a light of the people; his word shall gain a firm establishment, and be not merely the light of Israel, but of the ends of the earth.
[2.] In this Gospel, one grand object is the great atonement wrought out by the Redeemer in behalf of fallen manthe meritorious cause of the salvation, which is, in consequence thereof, bestowed upon them that believe.
[3.] This atonement is near, and this salvation is gone forth; openly preached in the word of the Gospel, and is near to every sinner, from whom no previous qualifications are required, except a consciousness of guiltwhenever he receives God’s record as true, that moment he becomes entitled to the salvation promised.
[4.] Mine arm shall judge the people; either the arm of the Lord shall be revealed to them in mercy, and they shall trust in it, as will be the case of those who embrace the proffered salvation; or he will visit those who neglect so great a mercy, and punish them for their unbelief.
[5.] This atoning merit of the Redeemer shall be eternal: it is not only free for all nations, but enduring through all ages. The heavens will decay, and the earth be destroyed, but this will abide unchangeably the same.
[6.] They need not fear the reproaches and revilings of men, who have an interest in this infinite merit and this salvation: they are to expect their cross; but it is their glory, not their shame.
[7.] Christ will silence and destroy shortly all their enemies; and when, through the ages of eternity, his glorified saints shall be rejoicing in consummate bliss, they who have rejected it must lie down in torment, where their worm dieth not, and their fire is not quenched.
3rdly, God had promised to bring near his salvation; the church immediately in prayer cries to him to hasten it in his time.
1. His people pray that he would awake, and put forth his mighty power for their salvation: not that he ever sleeps or slumbers; but, when the faithful are diminished and brought low, he seems to forget their distresses. Confident of his power, they plead their former experience of it, when in the plagues of Egypt he made bare his arm, and, in the deliverance of Israel from that house of their prison, wrought such miracles on their behalf. Confident of his love, they promise themselves a speedy answer; that he will bring them to Zion with songs, banish their sorrows, and crown them with everlasting joy. This may refer to the restoration of the Jews from Babylon, or the church of Christ, when Babylon mystical is fallen. And it is applicable to every faithful soul, which here, beset with enemies, is driven to God in continual prayer for help and succour, through grace is enabled to triumph over all difficulties, and in death goes to the heavenly Zion, where all the tears of the saints will be for ever wiped away, their sorrows be eternally banished, and joy unspeakable and full of glory glow in their bosom; while amid the enraptured hosts of saints and angels they join in the everlasting songs of a Redeemer’s praise.
2. God, whose ears are ever open to the prayers of his people, answers them to their utmost satisfaction: I, even I, am he that comforteth you; and when he, who is the fountain of mercy, and the God of all consolation, gives such an assurance, what can we need more?
[1.] He comforts them under their fears. Who art thou, that thou shouldest be afraid of a man that shall die? &c. However the oppressors threatened, the greatest before God were but dying worms, and frail as the withering grass; and therefore their continual fears were groundless and unreasonable; nay, they were dishonourable to God, and shewed a forgetfulness and distrust of his almighty power and grace. Note; (1.) A sense of the vanity of man will greatly tend to deliver us from the fear of offending in the way of our duty; for what is the wrath of a dying worm, compared with the favour of the living God? (2.) We often create ourselves needless disquiet, and tremble at consequences and events which never come to pass. (3.) The causes of all tormenting fear is our unbelief. One thought of God, with fixed dependence upon him, would bear us above all frowns and threatenings.
[2.] He will loose them from their bonds. The captive exile hasteneth that he may be loosed: it is a natural desire, and he is solicitous for the time to come; and that he should not die in the pit, the house of his prison; nor that his bread should fail, and he die with hunger. And such might be the fear of some of the Jews in Babylon, and is the case of timid believers at times, when under temptation they are ready to despair of themselves; but I am the Lord thy God, that divided the sea, whose waves roared; as when he once opened a way for his ransomed to escape out of Egypt, so will he from Babylon; and thus shall all his captive exiles, all faithful souls, be set free, whatever spiritual bondage for a time they may endure: the Lord of Hosts is his name, and therefore able to accomplish all his promises.
[3.] He will fulfil his word to the uttermost in the establishment of his church. I have put my words in thy mouth; Christ, the great prophet, being authorized and sent of the Father to publish the Gospel: and have covered thee in the shadow of mine hand; protected him, and his ministers commissioned by him to preach his word, with whom God is to the end of the world, maintaining them against all opposition; that I may plant the heavens, and lay the foundations of the earth; the Gospel church, bright as the heavens in purity of doctrine and worship; and strong as the foundations of the earth, against which the gates of hell can never prevail: and say unto Zion, Thou art my people; the spiritual Zion, where Jews and Gentiles, all the faithful, incorporated together, become one fold under one shepherd.
4thly, Jerusalem here appears sunk under her calamities into the stupor of despair; or, like Ezekiel’s dry bones, in a state of death.
1. God calls aloud, Awake, Awake! and his voice can raise the dead, and rouse the soul from the depths of despair. Deplorable indeed was her case: for grievous provocations she had been made to drink the cup of fury and trembling to the dregs. Most aweful judgments had been poured upon her, and like one intoxicated with wine, weak and feeble, she became an easy prey to the invader. None of all her sons was able to help or support her; king, priest, and prophet had failed. Two things had come upon her, a state of abject misery, and not a friend to comfort her. Famine, desolation, destruction, and the sword, had cut off all ranks, and the few who were left, though despairing, were furious; though fainting with hunger, impatient under God’s rebukes, and quarrelling with his providences, instead of meekly humbling themselves for their sins. Note; (1.) If judgment thus begin at the house of God, where will the ungodly and the sinner appear? (2.) When we have been unfaithful to God, let it not be thought strange, if our nearest relatives prove unfaithful to us. (3.) None can comfort the soul against which God rises up in displeasure. (4.) Too many under God’s visitations, instead of being abashed by them, madly quarrel with his providences. (5.) They but entangle themselves the more, and add to their plagues, who struggle in his net.
2. God’s compassions toward them are still manifested: though they deserve wrath to the uttermost, in the midst of judgment he remembers mercy. Therefore hear now this, thou afflicted, and drunken, but not with wine; stupified with the weight of calamities, and an object of God’s pity. Thus saith thy Lord the Lord, and thy God, who, notwithstanding all provocations, hath not utterly cast them off; that pleadeth the cause of his people, to the confusion of their enemies; Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; the punishment inflicted is enough; thou shalt no more drink it again; the sin forgiven, the curse shall be removed; and I will put it into the hand of them that afflict thee; of the Babylonian, and, in future time, of Babylon mystical; which have said to thy soul, Bow down, that we may go over; not only enslaving their bodies, but tyrannizing over the souls of men, the distinguishing mark of the antichristian church, who set up an infallible head, and require implicit obedience: and thou hast laid thy body as the ground, and as the street to them that went over; reduced to the most abject state of distress, see Rev 11:2.; but now the time is come to vindicate their quarrel, and execute judgment on their oppressors. Note; (1.) It is often the case of God’s people to be in tribulation. (2.) However the cause of godliness may be oppressed, it will appear triumphant at the last. (3.) They who have been persecutors of God’s people, will find him the avenger of their wrongs.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 51:21 Therefore hear now this, thou afflicted, and drunken, but not with wine:
Ver. 21. Thou afflicted and drunken. ] With a dry drunkenness, which thou canst not so easily sleep out. Isa 51:17
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 51:21-23
21Therefore, please hear this, you afflicted,
Who are drunk, but not with wine:
22Thus says your Lord, the LORD, even your God
Who contends for His people,
Behold, I have taken out of your hand the cup of reeling,
The chalice of My anger;
You will never drink it again.
23I will put it into the hand of your tormentors,
Who have said to you, ‘Lie down that we may walk over you.’
You have even made your back like the ground
And like the street for those who walk over it.
Isa 51:21-23 God promises to take the judgment of His cup, which has devastated Israel and Judah and now give it to their tormentors. Assyria and Babylon will reap exactly what they sowed (cf. Isa 17:10; Isa 32:19; Gal 6:7-10)! God is in charge of time and history!
Isa 51:23 walk over you This treading on the defeated dead is depicted on Egyptian wall art (cf. IVP Bible Background Commentary, p. 633).
1. lie down – Qal IMPERATIVE (BDB 1005, KB 1457)
2. walk over you Qal COHORTATIVE (BDB 716, KB 778)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
wine. Hebrew. yayin. App-27.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 51:21-23
Isa 51:21-23
“Therefore, hear now this, thou afflicted and drunken, but not with wine: Thus saith thy Lord Jehovah, and thy God that pleadeth the cause of his people, Behold, I have taken out of thy hand the cup of staggering, even the bowl of the cup of my wrath; thou shalt no more drink it again: and I will put it in the hand of them that afflict thee, that have said to thy soul, Bow down that we may go over; and thou hast laid thy back on the ground, and as the street, to them that go over.”
Note the word “Therefore” in Isa 51:21. “Here, as in Isa 10:24; Isa 27:9; and Isa 30:18, the transition from threatening to promise is marked by the word `therefore’.
The pitiful description of the Israelites’ condition in the previous three verses is followed here by a dramatic change. “Now it would be the turn of Judah’s brutal oppressors, who had arrogantly trampled upon the prostrate form of God’s people, to drink the dreadful cup of God’s vengeance.
It should not be supposed that the glimpse of the arrogant and conceited oppressors of Israel in Babylon is in any manner incorrect. The most terrible behavior of that whole ancient period by those triumphant rulers and kings who gained control of unfortunate opponents was everywhere prevalent. Adam Clarke gave the example of the Emperor Valerianus, who was conquered, through treachery, and was taken prisoner by Sapor, King of Persia, who treated him as the basest and most abject slave. The Persian monarch commanded the unhappy Roman to bow him self low down and present his back as a step when Sapor mounted either his chariot or his horse!
Before leaving this chapter, attention should be called to the indelible earmarks which stamp this portion of Isaiah as genuine writings of the great eighth century prophet. The frequent return to subject matter found also in Isaiah 1-49, but with additional teaching, corresponds exactly with the pattern Isaiah outlined in Isa 28:10; Isa 28:13. This is classic Isaiah.
Also, notice that verse 11 here is practically a verbatim quotation of Isa 35:10. As Rawlinson pointed out, “Isaiah is not averse to repetitions (See Isa 5:25; Isa 9:12; Isa 9:17; Isa 9:21; Isa 10:4; Isa 11:1; Isa 48:22; Isa 57:21, etc.” Thus, this characteristic habit of Isaiah, appearing in both sections throughout the whole Book of Isaiah is as convincing as a signature, indicating one writer as the author of all of Isaiah.
Isa 51:21-23 SAVED: The word therefore is meant to be understood, on account of this . . . On account of Zions inability to save herself, Jehovah will plead her case. (the Hebrew word riyv is a term of the court; cf. Isa 45:9; Isa 49:25; Isa 50:8). When the proper time comes, Jehovah the judge will discontinue Zions punishment and give the cup she was drinking into the hand of her enemies. Undoubtedly this refers initially to the deliverance from Babylonian exile. This great event is predicted over and over by Isaiah (and other prophets). It will begin in the days of Cyrus, ruler of the Persian empire. But almost always, wherever the return from the captivity is predicted, it is pointed to as the initial step in a glorious program of redemption which shall culminate in the messianic age. Jehovah certainly did not literally take away Jerusalems cup of staggering with the return from exile. Jerusalem suffered severe physical warfare under the Seleucids and the Romans (predicted in Daniel). There are two possible interpretations of the phrase thou shalt no more drink it again: (a) The removal of the cup was to be conditional. Jerusalem would never stagger again after the captivity as long as she remained true to Jehovah. She did not remain true as evidenced by Haggai, Zechariah and Malachi, and as evidenced by her murdering of the Messiah, so Jerusalem was given the cup of staggering again; or (b) the promise is to Zion, the true Jerusalem, the Jerusalem that is above (pre-eminent, cf. Gal 4:26), the messianic kingdom, the church. The true people of God, the born-again kingdom, shall never suffer being cut off from the presence of God as were the Jews of the exile. The N.T. church will always have its one and only sacrifice (the Lamb of God). It shall always have its sanctuary in the heavens and its Eternal High Priest. Of course it may suffer trial and tribulation in the physical sense here on earth; but it shall always enjoy the favor of God. The cup of staggering is taken from the hand of Gods true Israel by the atoning death of the Servant. He became a curse for us (cf. Gal 3:10-14), and delivered all who submitted to the rule of God in Christ from the wrath of God that is to come upon the sons of disobedience (Eph 2:1-22). The cup of staggering is put into the hand of Babylon (humanity opposed to God) and it shall reel and fall under the wrath of God (Rev 16:19; Rev 17:6; Rev 18:4-8). God will accomplish all this through the Suffering Servant and for the new Zion (the N.T. church and the O.T. saints who believed which form the one great Mt. Zion pictured in Heb 11:22-29). And thus we approach the climactic chapter of Isaiahs entire work-chapter 53-the Suffering Servant. But first the transition-chapter, chapter 52. Actually, Isa 52:1-12 serves as the transition from generalities concerning the Servant to particulars, and Isa 52:13 to Isa 53:12 detail the specifics concerning the Servant.
The Babylonians afflicted the souls as well as the bodies of the Jewish exiles. They humiliated them, taunting them about the whereabouts of their God, Jehovah; they took their sacred vessels and priests and desecrated them in their pagan country; they forced many of them to perform pagan, idolatrous rituals. They were tortured psychologically as well as being punished physically. We should probably understand the commanded bow down as figurative. However, certain Assyrian monuments show vanquished prisoners literally bowing down or lying down on the ground while the conquerors walked on their bodies.
Fuente: Old and New Testaments Restoration Commentary
Reciprocal: Isa 29:9 – they are Isa 51:20 – full Isa 63:6 – make Jer 13:13 – I will Jer 23:9 – like a drunken Jer 25:27 – Drink Hab 2:16 – drink Rev 14:10 – drink
Fuente: The Treasury of Scripture Knowledge
Isa 51:21-23. Hear, thou drunken, but not with wine But with the cup of Gods fury, mentioned Isa 51:17. Thus saith the Lord That is, Jehovah; he that is able to help thee, and hath wherewithal to relieve thee; thy Lord That hath an incontestable right to thee, and will not alienate it; thy God In covenant with thee, and that hath undertaken to make thee happy; that pleadeth the cause of his people As their patron and protector, who, though he hath been angry with, and hath chastised thee, is now reconciled to thee, and will maintain thy cause against all thine enemies. I have taken out of thy hand the cup of trembling The bitter, intoxicating cup of my wrath; thou shalt no more drink it again No more lie under such judgments after thy prosperity in the latter days, Isa 52:1. But I will put it into the hand of them that afflict thee Compare Isa 49:26; Jer 25:29; Rev 18:6. Which have said to thy soul, Bow down, &c. Lie down upon the ground, that we may trample upon thee. A very strong and most expressive description of the insolent pride of eastern conquerors, which, though it may seem greatly exaggerated, yet hardly exceeds the strict truth. See Jos 10:24; Jdg 1:7. The Emperor Valerianus, being, through treachery, taken prisoner by Sapor, king of Persia, was treated by him as the basest and most abject slave: for the Persian monarch commanded the unhappy Roman to bow himself down, and offer his back, on which he set his foot, in order to mount his chariot or horse, whenever he had occasion. Bishop Lowth.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
51:21 Therefore hear now this, thou afflicted, and drunk, but {r} not with wine:
(r) But with trouble and fear.
Fuente: Geneva Bible Notes
"Therefore" marks the transition from peril to promise. Isaiah appealed to afflicted Israel to listen to God’s message. The Israelites had suffered the effects of intoxication, not from drinking real wine but the wrath of God (Isa 51:20).
"Unlike Babylon, who sees herself as voluptuous (Isa 47:8), Zion knows herself as afflicted. But the same God speaks to both, telling Babylon to go down into the dust, and telling Zion to arise from the dust (Isa 52:2). Babylon thought herself independent and self-existent (Isa 47:10), but Zion believes the very opposite about herself: she is a helpless victim who can do nothing about her situation (Isa 40:27; Isa 49:14). All this could be changed; if she would only listen to the voice of God (through the Servant, Isa 50:10), she could stand in quiet confidence." [Note: Oswalt, The Book . . . 40-66, p. 355.]