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Blessings in Store for God’s People51 Listen to me, you that pursue righteousness, you that seek the L ord. Look to the rock from which you were hewn, and to the quarry from which you were dug. 2 Look to Abraham your father and to Sarah who bore you; for he was but one when I called him, but I blessed him and made him many. 3 For the L ord will comfort Zion; he will comfort all her waste places, and will make her wilderness like Eden, her desert like the garden of the L ord; joy and gladness will be found in her, thanksgiving and the voice of song.
4 Listen to me, my people, and give heed to me, my nation; for a teaching will go out from me, and my justice for a light to the peoples. 5 I will bring near my deliverance swiftly, my salvation has gone out and my arms will rule the peoples; the coastlands wait for me, and for my arm they hope. 6 Lift up your eyes to the heavens, and look at the earth beneath; for the heavens will vanish like smoke, the earth will wear out like a garment, and those who live on it will die like gnats; but my salvation will be forever, and my deliverance will never be ended.
7 Listen to me, you who know righteousness, you people who have my teaching in your hearts; do not fear the reproach of others, and do not be dismayed when they revile you. 8 For the moth will eat them up like a garment, and the worm will eat them like wool; but my deliverance will be forever, and my salvation to all generations.
9 Awake, awake, put on strength, O arm of the L ord! Awake, as in days of old, the generations of long ago! Was it not you who cut Rahab in pieces, who pierced the dragon? 10 Was it not you who dried up the sea, the waters of the great deep; who made the depths of the sea a way for the redeemed to cross over? 11 So the ransomed of the L ord shall return, and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.
12 I, I am he who comforts you; why then are you afraid of a mere mortal who must die, a human being who fades like grass? 13 You have forgotten the L ord, your Maker, who stretched out the heavens and laid the foundations of the earth. You fear continually all day long because of the fury of the oppressor, who is bent on destruction. But where is the fury of the oppressor? 14 The oppressed shall speedily be released; they shall not die and go down to the Pit, nor shall they lack bread. 15 For I am the L ord your God, who stirs up the sea so that its waves roar— the L ord of hosts is his name. 16 I have put my words in your mouth, and hidden you in the shadow of my hand, stretching out the heavens and laying the foundations of the earth, and saying to Zion, “You are my people.”
17 Rouse yourself, rouse yourself! Stand up, O Jerusalem, you who have drunk at the hand of the L ord the cup of his wrath, who have drunk to the dregs the bowl of staggering. 18 There is no one to guide her among all the children she has borne; there is no one to take her by the hand among all the children she has brought up. 19 These two things have befallen you —who will grieve with you?— devastation and destruction, famine and sword— who will comfort you? 20 Your children have fainted, they lie at the head of every street like an antelope in a net; they are full of the wrath of the L ord, the rebuke of your God.
21 Therefore hear this, you who are wounded, who are drunk, but not with wine: 22 Thus says your Sovereign, the L ord, your God who pleads the cause of his people: See, I have taken from your hand the cup of staggering; you shall drink no more from the bowl of my wrath. 23 And I will put it into the hand of your tormentors, who have said to you, “Bow down, that we may walk on you”; and you have made your back like the ground and like the street for them to walk on.
New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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9. Awake, awake. Here the Prophet instructs us, that, when God cheers us by his promises, we ought also to pray earnestly that he would perform what he has promised. He does not comfort us in order to render us slothful, but that we may be inflamed with a stronger desire to pray, and may continually exercise our faith. The Prophet speaks according to our feelings; for we think that God is asleep, so long as he does not come to the relief of our wants; and the Lord indulges us so far as to permit us to speak and pray according to the feeling of our weakness. Believers therefore entreat the Lord to “awake,” not that they imagine him to be idle or asleep in heaven; 2424 “Non pas qu’ils le pensent oisif ni endormi au ciel.” but, on the contrary, they confess their own sluggishness and ignorance, in not being able to form any conception of God, so long as they are not awaro of receiving his assistance. But yet, though the flesh imagine that he is asleep, or that he disregards our calamities, faith rises higher and lays hold on his eternal power. Put on strength, O arm of Jehovah. He is said to “awake” and “put on strength,” when he exhibits testimonies of his power, because otherwise we think that he is idle or asleep. Meanwhile, the Prophet, by addressing the arm of God which was concealed, holds it out to the view of believers as actually present, that they may be convinced that there is no other reason why they are so bitterly and painfully afflicted by their enemies than because God has withdrawn his aid. The cause of the delay has been already shewn, that they had estranged themselves from God. In ancient days. By the term “ancient days” he shews that we ought to bear in remembrance all that the Lord did long ago for the salvation of his people. Though he appears to pause and to take no more care about us, still he is the same God who formerly governed his Church; and therefore he can never forsake or abandon those whom he takes under his protection. In ages long ago past. This repetition tells us still more clearly, that we ought to consider not only those things which have happened lately, but those which happened long ago; for we ought to stretch our minds even to the most remote ages, that they may rise above temptations, which otherwise might easily overwhelm us. Art thou not it that crushed the proud one? 2525 “Here is a noble mixture of lively figures; the Prophet first addressing himself to the Lord, as if he were fast asleep, tired with fatigue and labor; then painting him in a martial posture, dressing himself in arms, and putting on his accoutrements; then raising his courage by a narration of his former valorous performances, Art not thou that Arm which cut off the Egyptian Rahab, when with all the strength of his kingdom he pursued the naked Israelites to the further banks of the Red Sea? Certainly thou art the same, not at all decayed in strength, but able to do as much for thy people now, as for their fathers then.” — White. The numerous testimonies of grace which God had displayed in various ages are here collected by the Prophet, so that, if a few are not enough, the vast number of them may altogether confirm the faith of the Church. But, since it would be too tedious to draw up an entire catalogue, he brings forward that singular and most remarkable of all such events, namely, that the people were once delivered from Egypt in a miraculous manner, for I have no doubt that by Rahab 2626 “Par Rahab, que nous avons traduit l’orgueilleuse.” “By Rahab, which we have translated The proud.” he means proud and cruel Egypt; as it is also said, “I will mention Rahab and Babylon among my friends.” In like manner Ezekiel calls the king of Egypt “a Dragon.” “Behold, I am against thee,O Pharaoh, king of Egypt, the great dragon, who dwellest in the midst of thy rivers.” It is sufficiently evident, and is universally admitted, that the Prophet here calls to remembrance the miraculous deliverance of the people from Egypt. “If at that time the pride of Egypt was tamed and subdued, if the dragon was put to flight, why should we not hope for the same thing?” By putting the question, if it be the same arm, he argues from the nature of God; for this could not be affirmed respecting the “arm” of man, whose strength, though it be great, is diminished and fails through time? Milo, who had been very strong, when he became old and looked at his arms, groaned because the strength which he possessed at an earlier period had now left him. But it is not so with God, whose strength no lapse of time can diminish. These words ought to be read ἐμφατικῶς emphatically, “Art thou not it?“ For he shews that the Lord is the same as he formerly was, because he remains unchangeable. |