Study

a Bible passage

Click a verse to see commentary

Select a resource above

The Eternal Covenant of Peace

Sing, O barren one who did not bear;

burst into song and shout,

you who have not been in labor!

For the children of the desolate woman will be more

than the children of her that is married, says the L ord.

Enlarge the site of your tent,

and let the curtains of your habitations be stretched out;

do not hold back; lengthen your cords

and strengthen your stakes.

For you will spread out to the right and to the left,

and your descendants will possess the nations

and will settle the desolate towns.

Do not fear, for you will not be ashamed;

do not be discouraged, for you will not suffer disgrace;

for you will forget the shame of your youth,

and the disgrace of your widowhood you will remember no more.

For your Maker is your husband,

the L ord of hosts is his name;

the Holy One of Israel is your Redeemer,

the God of the whole earth he is called.

For the L ord has called you

like a wife forsaken and grieved in spirit,

like the wife of a man’s youth when she is cast off,

says your God.

For a brief moment I abandoned you,

but with great compassion I will gather you.

In overflowing wrath for a moment

I hid my face from you,

but with everlasting love I will have compassion on you,

says the L ord, your Redeemer.

This is like the days of Noah to me:

Just as I swore that the waters of Noah

would never again go over the earth,

so I have sworn that I will not be angry with you

and will not rebuke you.

For the mountains may depart

and the hills be removed,

but my steadfast love shall not depart from you,

and my covenant of peace shall not be removed,

says the L ord, who has compassion on you.

O afflicted one, storm-tossed, and not comforted,

I am about to set your stones in antimony,

and lay your foundations with sapphires.

I will make your pinnacles of rubies,

your gates of jewels,

and all your wall of precious stones.

All your children shall be taught by the L ord,

and great shall be the prosperity of your children.

In righteousness you shall be established;

you shall be far from oppression, for you shall not fear;

and from terror, for it shall not come near you.

If anyone stirs up strife,

it is not from me;

whoever stirs up strife with you

shall fall because of you.

See it is I who have created the smith

who blows the fire of coals,

and produces a weapon fit for its purpose;

I have also created the ravager to destroy.

No weapon that is fashioned against you shall prosper,

and you shall confute every tongue that rises against you in judgment.

This is the heritage of the servants of the L ord

and their vindication from me, says the L ord.

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.

8. In a moment of wrath. He again repeats and enforces this statement, in order to impress it more deeply on the hearts of believers, that they may not be at all discouraged by adversity, and with good reason; for, amidst that frightful darkness, it was not easy for the captives to behold God’s smiling face. And although the literal sense in which the “wrath” is here said to last but for “a moment” ⁶⁹⁶⁹ In explaining the words בשצף קצף (beshetzeph ketzeph,) commentators differ, being uncertain as to the meaning of the word; שצף, (shetzeph.) Most commentators, on no other grounds, as Kimchi himself acknowledges, than the context of this passage, think that it denotes ‘something little,’ which some, concurring with the Chaldee interpreter, refer to ‘a little time;‘ but as this is afterwards expressed by the word רגע, (regang,) others refer it to ‘a small measure,’ agreeing with the Septuagint, which translate it ἐν Θυμῷ μικρῷ, ‘for a short time,’ compared with Zechariah 1:15. But A. Schultens, in his Animadversiones Philologicae on this passage, has justly remarked that there are good grounds for hesitation as to this received interpretation, because in none of the cognate languages can any trace of this meaning of the word; שצף (shetzeph) be found, nor even from the context is it very evident. By comparison with an Arabic root, he makes it signify ‘In vehemence of wrath I hid,’ etc. ‘In great wrath’ is the sense justly expressed by the Syriac version.” Rosenmuller be, that God in due time brought back the captives to their native country, yet we draw from it a general doctrine, that the afflictions of the Church are always momentary, when we raise our eyes to its eternal happiness. We ought to remember what Paul has taught us, (2 Corinthians 4:17) that all the afflictions of believers are light and easy to be endured, and are justly considered to be momentary, while they look at the “eternal weight of glory;” for if we do not attend to this comparison, every day will seem to us like a year. There would be no propriety in comparing the seventy years of the captivity of the Jews to “a moment,” if it were not contrasted with the uninterrupted progress of the grace of God.

⁶⁹ In explaining the words בשצף קצף (beshetzeph ketzeph,) commentators differ, being uncertain as to the meaning of the word; שצף, (shetzeph.) Most commentators, on no other grounds, as Kimchi himself acknowledges, than the context of this passage, think that it denotes ‘something little,’ which some, concurring with the Chaldee interpreter, refer to ‘a little time;‘ but as this is afterwards expressed by the word רגע, (regang,) others refer it to ‘a small measure,’ agreeing with the Septuagint, which translate it ἐν Θυμῷ μικρῷ, ‘for a short time,’ compared with Zechariah 1:15. But A. Schultens, in his Animadversiones Philologicae on this passage, has justly remarked that there are good grounds for hesitation as to this received interpretation, because in none of the cognate languages can any trace of this meaning of the word; שצף (shetzeph) be found, nor even from the context is it very evident. By comparison with an Arabic root, he makes it signify ‘In vehemence of wrath I hid,’ etc. ‘In great wrath’ is the sense justly expressed by the Syriac version.” Rosenmuller