| Barnes' Notes on the Bible For thy Maker is thine husband - Both these words, 'maker' and 'husband,' in the Hebrew are in the plural number. But the form is evidently the pluralis excellentiae - a form denoting majesty and honor (see 1 Samuel 19:13, 1 Samuel 19:16; Psalm 149:2; Proverbs 9:10; Proverbs 30:3; Ecclesiastes 12:1; Hosea 12:1). Here it refers to 'Yahweh of hosts,' necessarily in the singular, as Yahweh is one Deuteronomy 6:4. No argument can be drawn from this phrase to prove that there is a distinction of persons in the Godhead, as the form is so often used evidently with a singular signification. That the words here properly have a singular signification was the evident understanding of the ancient interpreters. Thus Jerome Quia dominabitur tui qui fecit te - 'Because he shall rule ever thee who made thee' So the Septuagint, Ὅτι κύριος ὁ ποιῶν σε, κ.τ.λ. Hoti kurios ho poiōn se, etc. 'For the Lord who made thee, the Lord of Sabaoth,' etc. So the Chaldee and the Syriac. Lowth renders it, 'For thy husband is thy Maker.' The word rendered 'husband,' from בעל ba‛al, denotes properly the lord, maker, or ruler of anyone; or the owner of anything. It often, however, means, to be a husband Deuteronomy 21:13; Deuteronomy 24:1; Isaiah 62:5; Malachi 2:11, and is evidently used in that sense here. The idea is, that Yahweh would sustain to his people the relation of a husband; that he who had made them, who had originated all their laws and institutions, and moulded them as a people (see the note at Isaiah 43:1), would now take his church under his protection and care (see the notes at Isaiah 62:5). And thy Redeemer - (See Notes on Isaiah 43:1-3.) The God of the whole earth - He shall no more be regarded as uniquely the God of the Jewish people, but shall be acknowledged as the only true God, the God that rules over all the world. This refers undoubtedly to the times of the gospel, when he should be acknowledged as the God of the Gentiles as well as the Jews (see Romans 3:29).
Gill's Exposition of the Entire BibleFor thy Maker is thine Husband,.... That is, Christ, the Husband of the church, and of every true believer; who secretly betrothed them to himself in eternity, having asked him of his father; and, being given to him, openly espouses them in conversion, one by one, as a chaste virgin; which he will do more publicly in a body at the last day, when the marriage of the Lamb will be come, when he will appear as the bridegroom of his people; and to which character he acts up, by loving them with a love of complacency and delight, most affectionately and constantly; by sympathizing with them in all their troubles; by nourishing and cherishing them as his own flesh, and interesting them in all he is and has. It is, in the Hebrew text (k) "thy Makers, thy Husbands", Father, Son, and Spirit; though the relation of a husband is more peculiar to Christ; and the words are a reason of the church's fruitfulness, and why she need not fear the performance of what was promised her; and which is wonderful and amazing; he who stands in such a near and endearing relation to his church and people, is the "Maker" of all things, yea, their Maker, both as creatures, and as new creatures: the Lord of hosts is his name; of armies above and below, in heaven, and in earth; how great therefore must this their Husband be! to what honour and dignity are they advanced! how safe must they be under his protection! nor need they fear any enemy: thy Redeemer, the Holy One of Israel; he who is the church's Husband is her Redeemer; and who so fit as he to redeem her from sin, Satan, and the law, and every enemy; who is of the same nature with her, so dearly loves her, and so able to save her? for which he is also abundantly qualified, being holy in both his natures, in his person and offices, in his birth, life, and death; for this seems greatly to respect him as man, as he was a descendant of the Israelitish nation, and of the seed of Abraham: the God of the whole earth shall he be called: not of Israel only, but of all the nations of the world, of the Gentiles as well as of the Jews; the earth was made by him; the world and all that are in it are his: he is the Governor among the nations; and in the latter day will appear to be the King over all the earth, and will be owned as such; so great and illustrious a Person is the church's Husband. These words are applied by the Jews to the times of the Messiah (l). (k) Heb. "mariti tui, factores tui", Piscator; "qui crearunt te, habent te in matrimonio", Cocceius. (l) Shemot Rabba, sect. 15. fol. 102. 4.
Keil and Delitzsch Biblical Commentary on the Old TestamentIt was no real widowhood, however, but only an apparent one (Jeremiah 51:5), for the husband of Jerusalem was living still, "For thy husband is thy Creator; Jehovah of hosts is His name; and thy Redeemer the Holy One of Israel; God of the whole earth is He called." The plurals בעליך and עשׂיך (see at Isaiah 22:11) are to be explained from the plural 'Elōhı̄m, which is connected with plural attributes in Joshua 24:19; 1 Samuel 17:26, Psalm 58:12 (compare מרימיו in Isaiah 10:15), and with plural predicates in Genesis 20:13; Genesis 35:7, and 2 Samuel 7:23. By such expressions as these, which represent all the plurality of the divine nature as inherent in the One, the religion of revelation, both Israelitish and Christian, exhibits itself as embodying all that is true in polytheism. He who has entered into the relation of husband to Jerusalem (בעליך, not בעליך, Isaiah 1:3) is the very same through whom she first came into existence, the God whose bidding the heavenly hosts obey; and the Redeemer of Jerusalem, the Holy One of Israel, is called the God of the whole earth, and therefore has both the power and the means to help her, as prompted by the relation of love which exists between them.
Geneva Study BibleFor thy {f} Maker is thy husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole {g} earth shall he be called. (f) That regenerated you by his Holy Spirit. (g) His glory will shine through the whole world, which seemed before to be shut up in Judea.
Wesley's Notes 54:5 Thy maker - Will own thee for his spouse. The Lord - Who hath the sovereign command of all men and creatures, and therefore can subdue the Gentiles to thee, and can make thee to increase and multiply in so prodigious a measure, even in thine old age, notwithstanding thy barrenness in the days of thy youth, of which he speaks in the foregoing verse . The God - The God and father of all nations, whereas formerly he was called only the God of Israel.
King James Translators' NotesMaker: Heb. Makers
Scofield Reference NotesMargin husband Wife (of Jehovah). Jer 31:32 Isa 54:5 Hos 2:1-23
Jamieson-Fausset-Brown Bible Commentary5. (Isa 62:5; Jer 3:14). That God was Israel's "Maker," both as individuals and as the theocratic kingdom, is the pledge of assurance that He will be her Redeemer (Isa 43:1-3). Hebrew, "makers . husbands"; plural for singular, to denote excellency. of Israel . whole earth-Not until He manifests Himself as God of Israel shall He appear as God of the whole earth (Ps 102:13, 15, 16; Zec 14:5, 9).
Matthew Henry's Concise Commentary54:1-5 Observe the low state of religion in the world, for a long time before Christianity was brought in. But by preaching the gospel, multitudes were converted from idols to the living God. This is matter of great rejoicing to the church. The bounds of the church were extended. Though its state on earth is but mean and movable, like a tent or tabernacle, it is sometimes a growing state, and must be enlarged as the family increases. But the more numerous the church grows, the more she must fortify herself against errors and corruptions. Thy Maker is thy Husband. Christ is the Holy One of Israel, the Mediator of the covenant made with the Old Testament church. Long he had been called the God of Israel; but now he shall be called the God of the whole earth. And he will cleanse from sin, and cause every true believer to rejoice in this sacred union. We never can enough admire this mercy, or duly value this privilege.
Matthew Henry's Whole Bible CommentaryChapter 54 The death of Christ is the life of the church and of all that truly belong to it; and therefore very fitly, after the prophet had foretold the sufferings of Christ, he foretels the flourishing of the church, which is a part of his glory, and that exaltation of him which was the reward of his humiliation: it was promised him that he should see his seed, and this chapter is an explication of that promise. It may easily be granted that it has a primary reference to the welfare and prosperity of the Jewish church after their return out of Babylon, which (as other things that happened to them) was typical of the glorious liberty of the children of God, which through Christ we are brought into; yet it cannot be denied but that it has a further and principal reference to the gospel church, into which the Gentiles were to be admitted. And the first words being understood by the apostle Paul of the New-Testament Jerusalem (Gal. 4:26) may serve as a key to the whole chapter and that which follows. It is here promised concerning the Christian church, I. That, though the beginnings of it were small, it should be greatly enlarged by the accession of many to it among the Gentiles, who had been wholly destitute of church privileges (v. 1-5). II. That though sometimes God might seem to withdraw from her, and suspend the tokens of his favour, he would return in mercy and would not return to contend with them any more (v. 6-10). III. That, though for a while she was in sorrow and under oppression, she should at length be advanced to greater honour and splendour than ever (v. 11, 12). IV. That knowledge, righteousness, and peace, should flourish and prevail (v. 13, 14). V. That all attempts against the church should be baffled, and she should be secured from the malice of her enemies (v. 14-17). Verses 1-5 If we apply this to the state of the Jews after their return out of captivity, it is a prophecy of the increase of their nation after they were settled in their own land. Jerusalem had been in the condition of a wife written childless, or a desolate solitary widow; but now it is promised that the city should be replenished and the country peopled again, that not only the ruins of Jerusalem should be repaired, but the suburbs of it extended on all sides and a great many buildings erected upon new foundations,-that those estates which had for many years been wrongfully held by the Babylonian Gentiles should now return to the right owners. God will again be a husband to them, and the reproach of their captivity, and the small number to which they were then reduced, shall be forgotten. And it is to be observed that, by virtue of the ancient promise made to Abraham of the increase of his seed, when they were restored to God's favour they multiplied greatly. Those that first came out of Babylon were but 42,000 (Ezra 2:64), about a fifteenth part of their number when they came out of Egypt; many came dropping to them afterwards, but we may suppose that to be the greatest number that ever came in a body; and yet above 500 years after, a little before their destruction by the Romans, a calculation was made by the number of the paschal lambs, and the lowest computation by that rule (allowing only ten to a lamb, whereas they might be twenty) made the nation to be nearly three millions. Josephus says, seven and twenty hundred thousand and odd, Jewish War 6.425. But we must apply it to the church of God in general; I mean the kingdom of God among men, God's city in the world, the children of God incorporated. Now observe, I. The low and languishing state of religion in the world for a long time before Christianity was brought in. It was like one barren, that did not bear, or travail with child, was like one desolate, that had lost husband and children; the church lay in a little compass, and brought forth little fruit. The Jews were indeed by profession married to God, but few proselytes were added to them, the rising generations were unpromising, and serious godliness manifestly lost ground among them. The Gentiles had less religion among them than the Jews; their proselytes were in a dispersion; and the children of God, like the children of a broken, reduced family, were scattered abroad (Jn. 11:52), did not appear nor make any figure. II. Its recovery from this low condition by the preaching of the gospel and the planting of the Christian church. 1. Multitudes were converted from idols to the living God. Those were the church's children that were born again, were partakers of a new and divine nature, by the word. More were the children of the desolate than of the married wife; there were more good people found in the Gentile church (when that was set up) that had long been afar off, and without God in the world, than ever were found in the Jewish church. God's sealed ones out of the tribes of Israel are numbered (Rev. 7:4), and they were but a remnant compared with the thousands of Israel; but those of other nations were so many, and crowded in so thickly, and lay so much scattered in all parts, that no man could number them, v. 9. Sometimes more of the power of religion is found in those places and families that have made little show of it, and have enjoyed but little of the means of grace, than in others that have distinguished themselves by a flourishing profession; and then more are the children of the desolate, more the fruits of their righteousness, than those of the married wife; so the last shall be first. Now this is spoken of as matter of great rejoicing to the church, which is called upon to break forth into singing upon this account. The increase of the church is the joy of all its friends and strengthens their hands. The longer the church has lain desolate the greater will the transports of joy be when it begins to recover the ground it has lost and to gain more. Even in heaven, among the angels of God, there is an uncommon joy for a sinner that repents, much more for a nation that does so. If the barren fig-tree at length bring forth fruit, it is well; it shall rejoice, and others with it. 2. The bounds of the church were extended much further than ever before, v. 2, 3. (1.) It is here supposed that the present state of the church is a tabernacle state; it dwells in tents, like the heirs of promise of old (Heb. 11:9); its dwelling is mean and movable, and of no strength against a storm. The city, the continuing city, is reserved for hereafter. A tent is soon taken down and shifted, so the candlestick of church privileges is soon removed out of its place (Rev. 2:5), and, when God pleases, it is as soon fixed elsewhere. (2.) Though it be a tabernacle state, it is sometimes very remarkably a growing state; and, if this family increase, no matter though it be in a tent. Thus it was in the first preaching of the gospel; it was the business of the apostles to disciple all nations, to stretch forth the curtains of the church's habitation, to preach the gospel where Christ had not yet been named (Rom. 15:20), to leaven with the gospel those towns and countries that had hitherto been strangers to it, and so to lengthen the cords of this tabernacle, that more might be enclosed, which would make it necessary to strengthen the stakes proportionably, that they might bear the weight of the enlarged curtains. The more numerous the church grows the more cautious she must be to fortify herself against errors and corruptions, and to support her seven pillars, Prov. 9:1. (3.) It was a proof of divine power going along with the gospel that in all places it grew and prevailed mightily, Acts 19:20. It broke forth, as the breaking forth of waters-on the right hand and on the left, that is, on all hands. The gospel spread itself into all parts of the world; there were eastern and western churches. The church's seed inherited the Gentiles, and the cities that had been desolate (that is, destitute of the knowledge and worship of the true God) came to be inhabited, that is, to have religion set up in them and the name of Christ professed. 3. This was the comfort and honour of the church (v. 4): "Fear not, for thou shalt not be ashamed, as formerly, of the straitness of thy borders, and the fewness of thy children, which thy enemies upbraided thee with, but shalt forget the reproach of thy youth, because there shall be no more ground for that reproach." It was the reproach of the Christian religion, in its youth, that none of the rulers or princes of this world embraced it and that it was entertained and professed by a despicable handful of men; but, after awhile, nations were discipled, the empire became Christian, and then this reproach of its youth was forgotten. 4. This was owing to the relation in which God stood to his church, as her husband (v. 5): Thy maker is thy husband. Believers are said to be married to Christ, that they may bring forth fruit unto God (Rom. 7:4); so the church is married to him, that she may bear and bring up a holy seed to God, that shall be accounted to him for a generation. Jesus Christ is the church's Maker, by whom she is formed into a people-her Redeemer, by whom she is brought out of captivity, the bondage of sin, the worst of slaveries. This is he that espoused her to himself; and, (1.) He is the Lord of hosts, who has an irresistible power, an absolute sovereignty, and a universal dominion! Kings who are lords of some hosts, find there are others who are lords of other hosts, as many and mighty as theirs; but God is the Lord of all hosts. (2.) He is the Holy One of Israel, the same that presided in the affairs of the Old-Testament church and was the Mediator of the covenant made with it. The promises made to the New-Testament Israel are as rich and sure as those made to the Old-Testament Israel; for he that is our Redeemer is the Holy One of Israel. (3.) He is and shall be called the Lord of the whole earth, as God, and as Mediator, for he is the heir of all things; but then he shall be called so, when the ends of the earth shall be made to see his salvation, when all the earth shall call him their God and have an interest in him. Long he had been called, in a peculiar manner, the God of Israel; but now, the partition wall between Jew and Gentile being taken down, he shall be called the God of the whole earth even where he has been, as at Athens itself, an unknown God. |
