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Bible Commentaries

Charles Simeon's Horae Homileticae

Isaiah 51

Verses 1-3

DISCOURSE: 957
CONSOLATION FOR THE AFFLICTED

Isaiah 51:1-3. Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and in the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. For the Lord shall comfort Zion: he will comfort all her waste places, and he will make her wilderness like Eden, and her desert like the garden of the Lord: joy and gladness shall be found therein, thanksgiving, and the voice of melody.

AN attention to the voice of God in his word would comfort us under all troubles, and keep us steadfast amidst all the vicissitudes of life. God, anxious for the welfare of his people, has just before exhorted them, when walking in darkness, to trust in him [Note: Isaiah 50:10.]. He now bids them bear in mind his former mercies, and expect yet richer blessings at his hands, when the destined period of their captivity shall have elapsed. Thus did God provide comfort for them against the day of their calamity; and the same comfort is reserved for all his people in their seasons of darkness or affliction. To obtain the consolation which the text is suited to convey, it will be proper to consider,

I.

What God has done for us already—

The description given of God’s people is sufficiently appropriate, and will distinguish them from all other people upon earth. They “seek” the favour of “the Lord,” and “follow after” it with incessant care in the way of “righteousness.” But,
They once had little prospect of ever attaining to the blessings they enjoy—
[The Jewish nation was to descend from Abraham; but the promised seed was not given him till, according to the course of nature, there was no probability that his family should be increased. There was then little reason to expect that that nation ever should exist. Thus the people of God may look back upon the time that they were lying as stones in a quarry, and as clay in a pit. How little prospect was there then, that they should ever form a part of God’s spiritual building!” They were as blind, as stupid, as averse to God and holy exercises, as any people in the universe [Note: Romans 3:10-19; Romans 8:7.]. If they “ran not to the same excess of riot” as others, they were restrained merely by the overruling providence of God, and not by any hatred of sin which they had more than others.]

Yet they are now “called and blessed” of the Lord—
[The descendants of Abraham rapidly increased, and in process of time formed a very numerous and powerful nation. Who that beheld them at their departure from Egypt would have imagined that, only four hundred years before, these two millions of people had no existence but in the loins of Abraham? And who, that sees a person now “following after righteousness,” would imagine that he was once a determined enemy to God, and had a nature as corrupt as any of his fellow-creatures? Let the saints remember what they were, that they may see what “great things the Lord has done for them:” let them “walk softly all the days of their life” under a sense of their former guilt; and stand amazed at the goodness of their God, who has so distinguished them with his favour.]
Nor is this any thing more than an earnest of,

II.

What he has engaged to do—

As the Church at large, so every individual member of it may be in very afflictive circumstances—
[The Jews were reduced to the greatest distress during their captivity in Babylon; and their once fertile country was become a wilderness; nor could they remember Zion but with deep sorrow and regret. Thus the people of God at this time may be brought into great tribulation. Through persecution or temptation their “sorrows may be enlarged,” and their joys be turned into pain and anguish.]
But God promises to interpose for them in the time of need—
[He repeatedly foretold that he would deliver his people from their Babylonish captivity; and restore them with joy and triumph to their own land. This was a faint representation of what he would do for the true seed of Abraham under the Christian dispensation. He will revive his people with spiritual consolations. He will make their hearts, which now seem barren, or productive only of thorns, to be “fruitful in every good word and work.” Paradise itself, before sin had deformed its beauty, was a just emblem of what the soul shall be when God returns to visit it. The harp hung upon the willows shall be strung anew; “joy and gladness” shall succeed to the effusions of sorrow, and the groans of contrition yield to “thanksgivings and the voice of melody.” Let but the afflicted soul tarry the Lord’s leisure, and it shall surely experience the wished-for deliverance.]

To encourage all to confide in this promise, let us consider,

III.

In what respects the recollection of mercies received may strengthen our expectations of those that are promised—

Nothing could be more animating to the Jews in Babylon than the recollection of what God had done in raising so flourishing a tree from the dead stock of Sarah’s womb, and in continuing to water it for so many centuries, notwithstanding the bad fruit it had continued to produce. Nor can any thing be more consoling to us than a retrospective view of God’s dealings with us. In them we may behold,

1.

His sovereign grace—

[In every thing relative to the raising of the Jewish nation God displayed his sovereignty. And may we not behold the same in his choice of us? Why did he hew us out of the quarry, while such a mass of stone, equally fit for his purpose, was left behind? Why did he “form us into vessels of honour,” while so much of the very “same lump was left to form vessels of dishonour?” Who shall deny the fact that such a selection has been made? or “Who shall say unto God, What doest thou?” Shall any drooping saints then despond because of their unworthiness? Let them remember, that, as God never chose them for their superior worthiness, so he may still continue his favours towards them notwithstanding their unworthiness: his grace is still his own as much as ever; and, if they do but lament their unworthiness and cast themselves on his mercy, it shall still be glorified in their restoration and bliss.]

2.

His almighty power—

[As the Omnipotence of God was manifest in producing such a nation from two, whose “bodies were as good as dead,” so is it no less visible in the “quickening of those who are dead in sin,” and forming “an host of living saints from those who were like dry bones scattered over the face of the earth.” Can any then, who have been quickened by grace, doubt whether God be able to preserve or restore them? Can “any thing appear to them too hard for God?” Surely though their souls appear at present only like a desert or a wilderness, they need “not stagger at the promises of God;” but yet may entertain the hope that they may “blossom as the rose,” yea, that they shall “put off their sackcloth, and gird them with gladness.”]

3.

His unchanging faithfulness—

[After God had promised to Abraham, he never would recede: though he delayed, he did not forget his promise: and even when constrained to punish his people, he did not cast them off. Not even at this time are they finally abandoned; but are preserved a distinct people, monuments of God’s faithfulness, and a seed for a future harvest. And is not every saint a distinguished monument of God’s faithfulness? Would any one stone of God’s building have withstood the shocks and tempests that have assaulted it, if God himself had not interposed to keep it fixed on the foundation? Would not every vessel of his sanctuary have been dashed in pieces times without number, if the potter himself had not averted the stroke, or hardened us to endure it? Where is there a saint who is not a wonder to himself, a spark kept alive in the midst of the ocean? Well then may the faithfulness we have already experienced confirm our hope, that God “will never leave us nor forsake us.” And well may the most disconsolate of God’s people wait, “knowing in whom they have believed,” and assuredly expecting the promised revival.]

Application—

Let us hearken to the advice given us in the text:

1.

Let us, both for our humiliation and comfort, review the dispensations of God’s providence and grace towards us …

2.

Let us, under our heaviest trials, look forward to the season when God’s promises shall receive their final accomplishment …


Verses 7-8

DISCOURSE: 958
A DISSUASIVE FROM THE FEAR OF MAN

Isaiah 51:7-8. Hearken unto me, ye that know righteousness, the people in whose heart is my law: Fear ye not the reproach of men, neither be ye afraid of their revilings: for the moth shall eat them up like a garment, and the worm shall eat them like wool; but my righteousness shall be for ever, and my salvation from generation to generation.

OUR heavenly Father, anxious that we should attend to his word in every thing, uses various means to impress it on our minds: sometimes he issues his commands with authority, and enforces them with threatenings of his displeasure: at other times he exhorts with more than parental tenderness, and persuades us with the most encouraging considerations. Thus, in the chapter before us, he says no less than three times, “Hearken to me, O my people [Note: ver. 1, 4, 7.]!” In that spirit we would now address you. It is in Jehovah’s name that we speak, yea, and in his very place and stead [Note: 2 Cov. 5:20.]: and we entreat you to listen with an obedient ear, whilst we guard you against one of the most dangerous snares in which Satan ever entangles the souls of men. . We invite your attention then to the words of our text, and beg you to consider,

I.

The fact here supposed—

The supposition does certainly at first sight appear strange—
[Had it been intimated, that persons professing religion and at the same time dishonouring it by their conduct, would be objects of reproach, it would have been nothing but what we might reasonably expect; because hypocrisy is more detestable than even the most flagrant vice: but that persons “in whose heart is God’s law,” and who consequently reverence and obey all the commandments of God, should be reviled and hated, seems almost incredible. We should be ready to think that such persons would rather be universally loved and honoured, not only because all occasion of blame is cut off from them, but because there is in them an assemblage of all that is virtuous and praise-worthy.]
But the fact supposed is common in all ages—
[The very first-born of the human race hated and murdered his own brother, for no other cause than his superior piety: and it was on similar grounds that Ishmael mocked and derided his brother Isaac. Our blessed Lord experienced similar treatment from the men of his day; and has taught all his followers to expect the same. After portraying the character of his people in a great variety of particulars, he adds, “Blessed are ye, when men shall hate and revile you [Note: Mat 5:3-11 and Luke 6:20-23.].” We are ready to wonder that such an expression should be introduced in such a connexion; but a little observation will suffice to convince us that that addition was not made without reason.]

Nor is it difficult to account for this fact—
[The natural man hates God [Note: Romans 8:7.]; and consequently hates his image, wherever it appears — — — Moreover, men have established a false standard for judging; viewing things only in reference to this present life. What wonder then if they account those to be fools and mad, who disregard the things of time and sense, and look only to the things that are invisible and eternal? But, in condemning the godly, they are actuated also in no small degree by self-defence. It is obvious, that, if the godly be right, the ungodly must be wrong: yea, if there be only a remote probability that the godly may be right, the ungodly must be wrong, because they do not pause to examine carefully into the truth or falsehood of their own opinions. Hence the ungodly decide at once, and load the godly with revilings and reproach, as the only, or, at least, the easiest way of justifying their own conduct.]

The existence of this fact being clearly ascertained, let us contemplate,

II.

The advice here given in reference to it— Here let us notice,

1.

The advice itself—

[The human mind naturally shrinks back from revilings and reproach: and well it may, when any thing really disgraceful is imputed to us. Such a regard to the opinions of men, so far from being wrong, is truly amiable and praiseworthy; and a want of it would argue extreme degeneracy, and inveterate corruption. None but those who are hardened with pride, and insensible to shame, will ever presume to set public opinion at defiance. But where “the revilings and reproach” are wholly unmerited, and we have the testimony of our own consciences that we are “persecuted only for righteousness sake,” we may then discard all fear, and all concern about the ignominy to which we are exposed [Note: This distinction is made by St. Peter. 1 Peter 4:14-16.], In such a case we do well to “set our face as a flint against the whole world,” and even to glory in the reproaches that are cast upon us. Under such circumstances we do not hesitate to repeat the advice which God himself gives us in the text, “Fear not the reproach of men, neither be afraid of their revilings.” We would not so entirely exclude all prudential considerations as to prescribe exactly the same line of conduct to all persons; because we can conceive many situations in which reserve and caution are expedient, with a view to greater ultimate good: but in all cases, and under all circumstances, the fear of man must be put away; and we must follow what we believe to be the true line of our duty, even though the whole world should combine to censure and condemn us.]

2.

The considerations with which it is enforced—

[What is man, or what is his reproach, that we should be afraid of any thing that he can say? Let him carry his enmity to the uttermost, he can do no more than kill the body: our spiritual and eternal interests are wholly out of his reach [Note: Luke 12:4-5.]: and, in a little time, the proudest persecutor will be as impotent as the worm he treads on: “the very moth shall eat him up like a garment.” What it become of those who, in different and distant ages, have set themselves against the Lord and his Christ? they are swept away, and “gone to their own place.” But the Gospel which they opposed, still survives and nourishes, and proves at this day as effectual for the salvation of men as ever. The doctrine of a crucified Saviour is still as precious as at any period of the world: it still avails to heal the wounds which sin has inflicted, and to fill with light and peace and joy the souls of the weary and heavy-laden. And, whilst the Gospel itself continues unchanged, what is now the state of those who once suffered reproach for the Gospel’s sake? Are they the less happy on account of what they once endured? or do they now regret that they exposed themselves to ignominy and contempt for the sake of Christ? No: their felicity has been inconceivably enhanced by every persecution they endured? and throughout all eternity will they rejoice that they were counted worthy to suffer shame for their Redeemer’s sake [Note: See these different states described, Isaiah 66:5; Isaiah 65:13-14.].

What reason then have we to fear enemies who are so incapable of inflicting on us any serious injury, and over whom our triumph will be so speedy, so complete, so certain, so glorious? The smallest reflection on the eternal states of the oppressors and oppressed will surely reconcile us to any thing that we may be called to suffer in our way to heaven.]

Let us now add a word,
1.

Of caution—

[Whilst we exhort all to despise reproach, we must entreat you so to walk, as not to merit it. If persons professing godliness act in any respect unworthy of their profession, they bring contempt, not on themselves only, but on religion itself; and the very “truth of God will be evil spoken of through their means.” It is possible too to bring just reproach on ourselves, by indulging in needless singularities. Religion is a wise and sober thing; and is calculated to “make us perfect in every good good work.” We would entreat you therefore to “cut off occasion from those who seek occasion against you,” and to “walk wisely before God in a perfect way.” If you profess to “know righteousness,” let your whole conduct prove that the “law of God is in your heart.” This is of such infinite importance, that we cannot forbear urging it upon you after the example of God himself; “Hearken to me, hearken to me, hearken to me, O my people!”]

2.

Of encouragement—

[Though we are to expect nothing but revilings and reproach for our fidelity to God, it is possible that we may in reality be honoured for that very conduct, which, in appearance, has exposed us to shame: for there is something in a holy and consistent life which carries a secret conviction to the minds of our accusers, and tends not only to silence [Note: 1 Peter 2:12; 1 Peter 2:15.], but to win, them [Note: 1 Peter 3:1.]. And, though we can never hope that an unconverted man shall love us, we may hope that he shall “be at peace with us [Note: Proverbs 16:7.],” and even become a witness for us against those who yet load us with their reproaches [Note: Luke 23:14-15; Luke 23:22.]. But, however this may be, man’s judgment is but for a day [Note: See 1 Corinthians 4:3. The Greek.]; and then the Lord’s time will come, and our righteousness will shine forth as the noon-day [Note: 1 Corinthians 4:5.]. Be contented then to follow your Divine Master, and to bear your cross as he has done before you: and be assured, that “if you suffer with him, you shall also be glorified together [Note: 1 Peter 4:12-13.Romans 8:17; Romans 8:17.].”]


Verses 9-10

DISCOURSE: 959
THE CHURCH PLEADING WITH GOD

Isaiah 51:9-10. Awake, awake, put on thy strength, O arm of the Lord! awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?

GOD delights in encouraging his people, when reduced to the lowest ebb of despondency. Hence, under the bitterest oppression, he assures them that the period shall soon arrive for the administering of consolation to their souls, and for the enlargement of the Church by a vast accession of Gentiles to her. And, to impress his assurances more strongly on their minds, he again and again repeats that most condescending and affectionate entreaty; “Hearken to me, ye that follow after righteousness:” “hearken unto me, my people:” “hearken unto me, ye in whose heart is my Law [Note: ver. 1, 4, 7.].” Of such addresses it becomes his people, under their heaviest distresses, to take advantage. As Benhadad, when captive to the king of Israel, and expecting nothing but death, charged his servants to observe with the utmost diligence whether any favourable expression dropped from the lips of Ahab, and to take immediate advantage of it [Note: 1 Kings 20:33.]; so should we, when we hear the offended Majesty of Heaven addressing us in such terms of grace and mercy. But his ancient people, listening only to their own desponding fears, complained, as it were, of him, as if he had become regardless of their cries, and indifferent to their welfare. This was not well. Yet as, on the whole, their importunity was pleasing unto God, I shall consider the words before us,

I.

As expressing the desires of God’s ancient Church—

The Jewish Church are here represented as in a most disconsolate state, under the pressure of severe trials, and under the apprehension of yet more grievous oppressions. And they call on God, in the most urgent manner, to interpose for their deliverance.
The terms they use are not in themselves improper—
[Certainly, at first sight, it appears irreverent to speak of God as though he needed to be “awaked” from sleep. But this is a mere figure of speech; importing only a desire that he would, after the example of former times, exert his power in their behalf. David expresses the idea vet more fully, when he says, “Awake; why steepest thou, O Lord? arise; cast us not off for ever. Wherefore hidest thou thy face; and forgettest our affliction and oppression [Note: Psalms 44:23-24.]?” What David meant by these strong expressions, appears from the first verse of that very psalm: “We have heard with our ears, O God, our fathers have told us, what thou didst in their days, in the times of old.” Bearing in mind God’s wonders of old time, he was anxious to have them renewed at the period wherein he lived. “Our soul (like that of our forefathers) is bowed down to the dust; our belly cleaveth unto the earth: arise for our help, and redeem us for thy mercies’ sake [Note: Psalms 44:1; Psalms 44:25-26.].”]

Nor was there any thing unbecoming in their pleas—
[In the language of Scripture, Egypt is often called “Rahab;” and Pharaoh is characterized as “a dragon [Note: Psalms 87:4.Ezekiel 29:3; Ezekiel 29:3.].” Against these God has exerted his power to their utter destruction; whilst, for the effectual deliverance of his people, he had “dried the waters of the great deep, and made the depths of the sea a way for his ransomed to pass over.” A similar interposition they needed yet again in Babylon; as they do also at this very hour. Hence they, both in Babylon and in their present dispersion, are represented as reminding God of his former mercies, and as urgently imploring at his hands a renewal of thorn. And, no doubt, a repetition of these mercies, or of deliverances equivalent to them, shall yet take place in their behalf: for it is expressly said, “The Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind will he shake his hand over the river, and shall smite it in the seven streams, and make men go over dry-shod. And there shall be an highway for the remnant of his people, which shall be left from Assyria, like as it was to Israel in the day that he came up out of the land of Egypt [Note: Isaiah 11:15-16.].”]

But the text is chiefly worthy of observation,

II.

As affording a pattern for God’s afflicted people in all ages—

Two things it clearly teaches us:

1.

That we should bear in remembrance God’s past mercies—

[The inspired writers are continually referring to the wonders wrought by Jehovah in behalf of his people in Egypt and in the wilderness: and God himself refers to them, as marking in a most extraordinary manner his power and grace, and as fitly illustrating his proper character: “Thus saith the Lord, who maketh a way in the sea, and a path in the mighty waters.” And should not we also bear those wonders in remembrance? Are they not shadows of that great redemption which God has wrought for us in the Son of his love, and which it is the privilege of every individual amongst us to experience in his own soul? Have not we been held under a bondage infinitely more oppressive than that of Egypt; a bondage to sin and Satan, death and hell? And have not we been delivered, not by power only, but by price, even the precious blood of God’s only dear Son? Are not the wonders of the wilderness also the very same as are wrought for us in Christ; who is the true bread of heaven given for the sustenance of our souls, and the true rock also, from whence the waters of life are ever flowing for our refreshment?

Nay, more; should we not bear in mind, also, the mercies vouchsafed individually to ourselves—our temporal blessings; our conversion to God; our preservation from sin; our restoration from falls and backslidings; our peace; our hope; our consolations in the midst of trials? Methinks every one of us has within his own bosom a counterpart of all that God has ever done for the salvation of the world: and if we did but call to mind the mercies with which we have been daily loaded from our youth up to this present moment, we never should want memorials of God’s love to us, or grounds for encouragement under the most afflictive dispensations.]

2.

That we should make them the grounds and measure of our future expectations—

[I well know, that, strictly speaking, we have no ground of expectation, but from the promises of God. But, in a more lax sense, we may say, that his past mercies are earnests and pledges of future blessings. It is a legitimate inference which the Psalmist draws: “Thou hast delivered my soul from death: wilt thou not deliver my feet from falling, that I may walk before God in the light of the living [Note: Psalms 56:13.]?’ Yes; if we can say of God, “Thou hast delivered;” we may reasonably add, “In whom I trust that he will yet deliver [Note: 2 Corinthians 1:10.].”

But we may go further, and consider God’s past mercies as the measure of our future expectations. It is in this particular view that the Church reminds him of the wonders he had wrought for them in Egypt and at the sea: and, with a special view to this, may we also recapitulate all the wonders of redeeming love. In truth, we have in this respect a great advantage over the Jewish Church: for they might need, yes, and do need, mercies fully equal to those which were wrought for their forefathers in Egypt: but we never can need another Saviour to die for us, another Spirit to instruct us. God, if I may so say, has gone to the utmost possible extent of love and grace for us: and all that we can ever need to have done for us, in future, falls infinitely short of what he has already done: “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life [Note: Romans 5:10.].” The blessings vouchsafed to Israel fell infinitely short of those which have been vouchsafed to us, even as shadows do of the substance which they represent. Yet, if we needed the sea to open us a passage, and the clouds to supply our daily food, and water to issue from a rock, we should account them great things to ask: but, after what we have received, nothing is great; not even heaven with all its glory: for “if God spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things [Note: Romans 8:32.]?”]

Address—
1.

Those who are humbled under a sense of sin—

[It may be, your sins have been very great; and you are ready to account yourselves so unworthy, that it is scarcely to be hoped that God should ever have mercy upon you. But bear in mind the sovereignty he exercised in the call of Abraham. Was he not an idolater, in the midst of an idolatrous people [Note: Joshua 24:2-3.]? Yet did God choose him, and enter into covenant with him, and bless, in him and in his seed, all the nations of the earth. Why, then, may he not display his sovereignty in the exercise of love to you? Perhaps your sins have been, beyond measure, deep and multiplied. Still, did not Manasseh obtain mercy, after having set up idols in the very House of God, and “made the streets of Jerusalem to run down with the blood of innocents [Note: 2 Kings 21:1-7; 2 Kings 21:16. with 2 Chronicles 33:11-13.]?” But your hearts, you will say, have raged with enmity against God and his Christ. So it was with Paul, who yet obtained mercy, whilst in the very act of persecuting the Lord’s people; and “therefore obtained mercy, that in him Jesus Christ might shew forth all long-suffering, for a pattern to them that should hereafter believe on him to life everlasting [Note: 1 Timothy 1:16.].” Perhaps you will say, that your state is the more hopeless, because you have backslidden from God, and so fallen as to make “the very name of God to be blasphemed in the world.” Well; supposing even this to be the case, you still may go unto God, and say, “Art thou not He that shewed mercy to an adulterous, a murderous, a hardened and obdurate David [Note: 2 Samuel 12:13.]?” Be your state as desperate as it may, yet see whether you cannot find in the divine records some interpositions of the Deity fully adequate to your wants, and commensurate with your necessities? Take these; spread them before God in prayer: plead them before him; and implore at his hands a similar effort in your own behalf. Mistake me not, however: imagine not, for a moment, that I say these things to encourage you in sin: God forbid! No: but I say them to keep you from despair; and what the Jewish Church are represented as doing under their extremities, that I recommend every sinner in the universe to do: Call to mind God’s wonders of old time; and let them be the ground of your hopes, and the measure of your expectations.]

2.

Those who are bowed down under affliction—

[In your case, more especially, may the Jewish Church be proposed for an example. You well remember how the whole nation cried out at the sight of Pharaoh and his hosts, and how utterly they despaired of help. But their extremity was the very season when God interposed for their effectual deliverance, making the very depths of the sea a way for the ransomed to pass over. To you, then, he is now saying, “Come down into the very depths of the sea:” it is there that you shall see my wonders in your behalf. Be not frightened, “though the waves thereof roar:” for “when thou passest through the waters, I will be with thee; and when through the foaming surge, it shall not overflow thee [Note: Isaiah 43:2.]:” nay, they shall be thy very safeguard from the foe that pursues thee; and shall be the destruction of those that would destroy thy soul. Realize in your minds, Brethren, this consolatory truth, that “tribulation is the way to the kingdom [Note: Acts 14:22.]:” and then, whatever you may suffer, you will give thanks to God, who, not in anger, but “in faithfulness, has caused you to be afflicted [Note: Psalms 119:75.].”]

3.

Those who despond in relation to the Church.

[The Jews at this day appear to many to be in so desperate a state, as to render any efforts in their behalf vain and nugatory. But are they in a more hopeless condition than they were in Egypt or in Babylon? or is God less able to deliver now, than he was in the days of old! Surely not: “His hand is not shortened, that it cannot save; nor his ear heavy, that it cannot hear [Note: Isaiah 59:1.].” If there were only amongst us an holy importunity, crying, “Awake, awake, O arm of the Lord!” verily, his arm should be revealed; and he would work, as in the days of old. Be it so; there are seas of difficulty in our way: but cannot “He who cut Rahab, and wounded the dragon, and dried up the sea for his people,” interpose now with equal effect, and glorify himself in our salvation? He can: he will: he has spoken it: and his word shall stand. Yes; “the redeemed of the Lord shall return, and come with singing unto Zion; and everlasting joy shall be upon their heads: they shall obtain joy and gladness; and sorrow and sighing shall flee away [Note: ver. 11. If this were a subject for the Conversion of the Jews, this thought should be amplified, and confirmed by other passages of Holy Writ.]” — — —]


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Bibliographical Information
Simeon, Charles. "Commentary on Isaiah 51". Charles Simeon's Horae Homileticae. https://www.studylight.org/commentaries/eng/shh/isaiah-51.html. 1832.