Isaiah 16:5

Isa 16:5 And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness.

Ver. 5. For in mercy (or piety) shall the throne be established.] Hezekiah’s throne shall, but especially Christ’s, from whom ye may once have occasion to borrow that mercy which now you are called upon to lend to those outcasts of Israel.

And he shall set upon it,] i.e., He shall make it his business to relieve and right his people.

And seeking judgment.] Making inquisition after wrongs of such as dare not complain. The Grand Signor, they say, shows himself on purpose weekly abroad, for the receiving the poor’s petitions and punishing the grandees of his court, by whom they are oppressed; whence also he styleth himself Awlem Penawh - i.e., the world’s refuge.

And hastening justice.] Despatching and dispeeding causes.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_16:5

In mercy shall the throne be established

The moral purpose of judgment

The moral purpose of judgment is never concealed in the Divine writings.

God is always seeking to bring about the time when in mercy His throne shall be established, and when there shall sit upon it in truth one who will represent the ideal judgment and blessing of God. The fifth verse might be rendered, In mercy shall a throne be established, and One shall sit upon it in truth. The prophet has constantly kept before his mind the image of an ideal king. The ideal was partially fulfilled in Hezekiah, yet only partially; the prophet was sure One was coming who would fulfil it in its utmost meaning, and he steadfastly kept his eye on the bright day when Gods throne should be established among the nations, and His sceptre should be extended over all. God does not exist merely to destroy, nor does He rule only in order that He may humble and crush; His purpose is one of equity, righteousness, blessing, cultivation. (J. Parker, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isa 16:5. And in mercy — By my mercy. I am now punishing their sins, yet I will deliver them for my own mercy’s sake. The throne shall be established — The kingdom of Judah. He — Their king; shall sit upon it in truth — That is, firmly and constantly; for truth is often put for the stability and certainty of a thing, as 2Ch 32:1; Pro 11:18. In the tabernacle of David — In the house, or palace, which is called a tent, or tabernacle, with respect to the unsettledness of David’s house, which now indeed was more like a tabernacle than a strong palace. Seeking judgment — Searching out the truth of things with care and diligence; and hasting righteousness — Neither denying nor yet delaying justice. Interpreters vary greatly concerning the application of this passage. Some refer it entirely to Hezekiah, a pious and just king, whose throne, after the chastisement of Sennacherib in Judea, was established in glory; others refer it immediately to the Messiah; and others again to both: to Hezekiah as the type, and to the Messiah, in a more sublime sense, as the antitype; and this seems to be nearly the opinion of Vitringa, who thinks that while the prophet was speaking of the advantages of the kingdom of Hezekiah, he was carried forward to a contemplation of the kingdom of Christ, and made use of such phrases as, in their full extent, can only be applied to that kingdom.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

16:5 God would establish one of David’s descendants as king (see also 9:7; 11:1-5, 10-12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Meaning, Christ.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

If Judah shelters the suppliant Moab, allowing him to remain in Idumea, a blessing will redound to Judah itself and its "throne."

truth . . . judgment . . . righteousness--language so divinely framed as to apply to "the latter days" under King Messiah, when "the Lord shall bring again the captivity of Moab" (Psa 72:2; Psa 96:13; Psa 98:9; Jer 48:47; Rom 11:12).

hasting--"prompt in executing."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. In mercy shall the throne be established] May not this refer to the throne of Hezekiah? Here we have the character of such a king as cannot fail to be a blessing to the people.

1. "He sitteth on the throne in truth"-He does not merely profess to be the father and protector of his people: but he is actually such.

2. He is judging. He is not a man of war or blood, who wastes his subjects' lives and treasures in contentions with neighbouring nations, in order to satisfy his ambition by the extension of his territory. On the contrary, his whole life is occupied in the distribution of justice.

3. He seeketh judgment. He seeks out the poor distressed ones who cannot make their way to him, and avenges them on their oppressors.

4. He hastens righteousness. He does not suffer any of the courts of justice to delay the determination of the causes brought before them: he so orders that the point in litigation be fairly, fully, and speedily heard; and then judgment pronounced. Delays in the execution of justice answer little end but the enriching of unprincipled lawyers.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(5) And in mercy shall the throne . . .—Better, less definitely, in mercy shall a throne be established, and one shall sit upon it in truth. The prophet has in mind the ideal king of Isa_9:4-7; Isa_11:1-5 (of whom Hezekiah was a partial type and representative), whom he expected after the downfall of the Assyrian oppressor. For the “tabernacle of David,” comp. Amo_9:11.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. And in mercy] If we follow Hitzig’s view of Isa_16:4 this would be rendered “then in mercy.” The phraseology of the verse is Messianic (see esp. ch. Isa_9:6) but not exclusively so (cf. Pro_8:28). In the lips of the Moabites the language is that of extravagant and (as Isa_16:6 appears to intimate) insincere adulation. It implies an offer of perpetual submission on the part of the Moabites to the Davidic dynasty, and therefore the question whether the throne be that of Judah or that of Moab is immaterial.

and he shall sit … judging] Better: and there shall sit upon it in faithfulness in the tabernacle of David (cf. Amo_9:11) one who judgeth, &c.

hasting righteousness] i.e. as R.V. has it, swift to do righteousness.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And in mercy shall the throne be established,.... That is, the throne of Hezekiah, and his government over Judah, which was more firmly settled and established after the overthrow of the Assyrian army, through the mercy of God vouchsafed to him, and on account of the mercy he exercised among his subjects, see Pro 20:28. Hezekiah was a type of Christ, and his throne typical of his, and the ultimate view of the prophecy may be to the stability of the kingdom of Christ; so the Targum,

"then the Christ of Israel, his throne shall be established in goodness:''

and he shall sit upon it in truth; which does not so much intend the reality of his sitting there, as his continuance, signified by sitting, and the constancy and stability of his reign, or his governing with faith fulness and truth;

in the tabernacle of David; or "tent"; meaning his palace, or house in Jerusalem, alluding to his having been a shepherd before he was a king, or referring to the unsettled state of David's house; this was typical of the church of God, where Christ sits and reigns as King, see Amo 9:11; the Targum is,

"in the city of David;''

Jerusalem, as Aben Ezra:

judging and seeking judgment; acting the part of a righteous, faithful, and diligent Judge; seeking to do justice to the poor and needy, and searching into the cause that comes before him, to find out, and take the right side of it:

and hasting righteousness; not delaying justice, protracting a cause, deferring the sentence, and the execution of it, but dispatching the whole as speedily as may be; all which characters, though they may be found in Hezekiah, yet are much more eminently in Christ.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And in mercy - In benignity; kindness; benevolence.

Shall the throne be established - The throne of the king of Judah. That is, he that shall sit upon the throne of David shall be disposed to repay the kindness which is now sought at the hand of Moab, and shall be able to do it.

And he shall sit upon it - The king of Israel.

In truth - In faithfulness; that is, shall be true and faithful. His character shall be such that he will do justice, and will furnish protection and aid to the Moabites, if they now receive the fugitives of Israel.

In the tabernacle of David - In the dwelling place; the palace of David; for so the word “tabernacle, or tent” (אהל 'ôhel) seems to be used here. It means “temple” in Eze 41:1. It denotes a habitation, or dwelling place, in general, in Pro 14:11; Psa 52:7; Psa 91:10. The palace, court, or “citadel” of David, was on mount Zion; and the sense here is, that the king to whom Israel refers would be a worthy successor of David - just, true, faithful, benignant, and disposed to repay the favors now sought at the hand of Moab.

Seeking judgment - Anxious to do right; and seeking an opportunity to recompense those who had shown any favor to the people of the Jews. Moab, therefore, if she would now afford protection to the Jews, might be certain of a recompense.

And hasting righteousness - Not tardy and slow in doing what should be done - anxious to do justice to all. It is implied here also, that a king who would be so just, and so anxious to do “right” to all, would not only be ready to show kindness to the Moabites, if they protected the fugitives of Judea, but would also be disposed to do “right” if they refused that protection; that is, would be disposed to inflict “punishment” on them. Alike, therefore, by the hope of the protection and favor of the king of the Jews, and by the dread of punishment, the prophet endeavors to persuade Moab now to secure their favor by granting protection to their exiles.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Just. This regards Christ, (St. Jerome) prefigured by (Haydock) Ezechias. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

In mercy; by my mercy. Though they have sinned, and I am now punishing their sins, yet I will deliver them for my own mercy’s sake.

The throne; the kingdom od Judah. Therefore for thine own sake show them kindness in this day of their distress; for they will be capable of requiting thee.

He; their king, which is easily and necessarily understood.

Shall sit upon it in truth; which may respect either,

1. The manner of his government, exercising truth and justice. But that is more plainly and fully expressed in the last part of the verse. Or,

2. The continuance of it, in truth, i.e. firmly and constantly; for truth is oft put for the stability and certainty of a thing, as 2Ch 32:1; Pro 11:18; Isa 61:8. And this makes the argument more considerable to the present purpose. The kingdom shall not only be restored, but firmly settled; therefore it is your interest, O Moabites, to be kind to my people.

In the tabernacle; in the house, or palace, which is called a tent, or tabernacle, either because houses are frequently so called in Scripture, as 2Sa 20:1; 1Ki 8:66; 12:16, or with respect unto the unsettledness of David’s house, which now indeed was more like a tabernacle than a strong palace; and yet, notwithstanding its present imbecility, should be firmly established.

Seeking judgment; searching out the truth of causes and things with care and diligence, which is the duty of a judge.

Hasting righteousness; neither denying nor yet delaying justice. And these good qualifications seem to be here mentioned, partly to teach the rulers of Moab their duty towards their own people, and the Israelites which were among them; and partly as a reason and evidence of that stability which he had promised to the house of David.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And in mercy shall the throne be established; rather, and there shall be a throne established in mercy. A Messianic vision comes upon the prophet in connection with the disappearance of the oppressor. There shall be one day he knows not how soon or how late a throne established in mercy, and "One shall be seated upon it in truth, who. shall occupy the tent or, "house of David, as one who judges, and seeks justice, and hastens on the reign of righteousness.

The foundations of power.

On what foundation does power rest? What will secure it to those who have gained it, or into whose hands it falls? We look at the foundations of

I HUMAN SOVEREIGNTY. The throne of Judah was to be restored, and it should be "established in mercy" or benignity. He that sat upon it should "sit in truth," "judging and seeking judgment, and hasting righteousness;" i.e. engaged in the administration of justice, endeavoring to act justly, and acting, not with a troublesome delay, but with an appreciable promptitude. These are the two foundations on which sovereignty rests everywhere and always benignity and justice. The throne may rely on centuries of unchallenged rule, may be fortified by venerable tradition and ancient laws, may be guarded by many thousands of muskets; but it does not stand on any secure basis, it is certain to be ultimately overthrown, if it is unjust in enactment or harsh in execution. Righteousness, justice between man and man, between class and class, between sect and sect a broad and unbroken impartiality; this great virtue, and its most excellent handmaid, benignity kindness in manner, sympathy shown to the unfortunate, consideration for the poor and unbefriended; these are the pillars on which alone human sovereignty will be secure. It has been well said by an English statesman that "justice and mercy are the supreme attributes of Deity, but all men everywhere comprehend them; there is no speech nor language in which their voice is not heard, and they cannot be vainly exercised" with the millions of mankind.

II THE RULE OF CHRIST. Jesus Christ claims to be Sovereign of the world. "Thou art a King, then?" said the astonished procurator. "Thou sayest that I am a King," replied the Son of man. And his word has been justified by the event, for he is ruling now over vast multitudes of human souls. On what does his power rest? On these foundations righteousness and mercy.

1. He, the Lord of truth, of holiness, of love, has a right to the homage of our minds, to the assent of our conscience, to the unmeasured gratitude and devoted love of our hearts.

2. He, who is full of kindness, of forbearance, of tenderness, of beneficent bestowal and gracious purpose, he will continue to reign over those who have willingly bowed beneath his spiritual sway. "In mercy shall" his "throne be established.

III INDIVIDUAL INFLUENCE. Men covet power; they do well to do so. If they seek it in order that they may exert a precious and helpful influence on the minds and on the lives of others, their ambition is no other than an honorable and laudable aspiration. Its possession by any man must be according to "the ability which God giveth" (the original faculty with which his Creator has endowed him), and according to the favoring circumstances which God has thrown around him. But, these being taken into thought, the power which a man will wield and the duration of its exercise must depend on the measure of these two great moral qualities, benignity and righteousness. In mercy in kindness, in breadth of beneficence, in readiness and reality of sympathy, in genuineness and greatness of self-forgetting love shall every man"s throne be established. But he that would sit long on the throne, he that would continue to exercise power with men, he that would retain his influence over men, must be a righteous as well as a genial and gracious man; he must "seek judgment," must "haste to righteousness;" he must obviously endeavor to do that which is right between man and man; he must eagerly embrace the opportunity of making the crooked things straight, of restoring that which is wrong, of lifting up that which should no longer be abased. C.

Righteousness hindered or hastened.

There is a possible reference here to King Hezekiah, and of him it is said that "seeking judgment and hasting righteousness" should be characteristics. The expression, "hasting righteousness," is a very suggestive one. Cheyne translates, "is prompt in righteousness." The following thought may be worked out and illustrated: Establishing righteousness in the earth is God"s purpose, and towards the accomplishing of that purpose the speedy accomplishment of it every good man should work. But what are the facts of life, which we cannot fail to observe?

I RIGHTEOUSNESS HAS ACTIVE OPPONENTS. They who would dethrone God attack righteousness, which is the spirit and the demand of his rule.

II RIGHTEOUSNESS IS HINDERED BY STOLID RESISTERS. With whom it is much more difficult to deal than with active opponents. They simply block the way of God"s chariot-wheels.

III RIGHTEOUSNESS IS DELAYED BY THE WEAKLY INDIFFERENT. Who put no strength into either good or evil.

IV RIGHTEOUSNESS HAS EARNEST HASTENERS. Men and women who strive for it, witness for it, suffer for it. Whose whole lives do but repeat the great cry with which the Book of God closes: "Come, Lord Jesus, come quickly;" "Even so, come, Lord Jesus. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In mercy - By my mercy. I am now punishing their sins, yet I will deliver them for my own mercy's sake. The throne - The kingdom of Judah. He - Their king. In truth - That is, firmly and constantly; for truth is often put for the stability and certainty of a thing, as 2 Chron. xxxii, 1 Prov. xi, 18. Tabernacle - ln the house, or palace, which is called a tent, or tabernacle, with respect to the unsettledness of David's house, which now indeed was more like a tabernacle than a strong palace. Seeking - Searching out the truth of things with care and diligence. Hasting - Neither denying, nor yet delaying justice.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

This verse contains a promise, that if the Jews afforded shelter to the fugitives of Moab, their own government should be strengthened by this exercise of mercy, and their national prosperity promoted by the appearance of a king in the family of David, who should possess the highest qualifications of a moral kind for the regal office. And a throne shall be established in mercy, and one shall sit upon it in truth in the tent of David, judging and seeking justice and prompt in equity.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

tabernacle of David

(See Scofield "Act 15:16")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

A throne will be established in covenant faithfulness

Here "throne" refers to the power to rule as king. The abstract noun "faithfulness" can be stated as "faithful." This can be stated in active form. AT: "Yahweh will be faithful to the covenant and he will appoint a king" (See: Metonymy and Abstract Nouns and Active or Passive)

one from David's tent will faithfully sit there

Here "David's tent" represents David's family, including his descendants. Sitting on the throne represents ruling. AT: "a descendant of David will rule faithfully" (See: Metonymy)

as he seeks justice

Seeking justice represents wanting to do what is just. (See: Metaphor)

translationWords

throne

covenant faithfulness

David

faithful

judge

just

righteous

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And the throne shall be established through lovingkindness When this destruction comes upon you, then the throne of David shall be established and magnified, for at that time, Sennacherib shall meet his downfall through Hezekiah, whose throne shall be established through the lovingkindness that he shall perform, as we find that he bestowed lovingkindness, as it is stated in II Chron. (30:24): “For Hezekiah, king of Judah provided for the assembly a thousand bulls and seven thousand sheep.”

and there shall sit...one who judges and demands justice and performs righteousness Heb. וּמְהִר צֶדֶק. Jonathan renders: and performs justice.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

בחסד For the piety (of Hezekiah).

The throne of royalty.

In the tabernacle of David. In Jerusalem.

A judge. Hezekiah.

מהיר Quick. Root מהר to be quick; comp. מהרה quickly.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.