23 They shall not labor in vain, nor bring forth for calamity; for they are the seed of the blessed of Yahweh, and their offspring with them.
*Minor differences ignored. Grouped by changes, with first version listed as example.
They shall not toil in vain. He enumerates other kinds of blessings which God promises to the kingdom of Christ; for, although God always blessed his people, yet the blessings were in some measure suspended till the coming of Christ, in whom was displayed full and complete happiness. In a word, both Jews and Gentiles shall be happy, in all respects, under the reign of Christ. Now, as it is a token of God's wrath and curse when we obtain no advantage front our labor, so, on the other hand, it is a token of blessing when we clearly see the fruit of our labor. For this reason he says that they who shall have returned from captivity, in order that they may obtain a true and complete deliverance, shall not spend their labor in vain or lose their pains. The Law threatens the death of relatives, destructive wars, losses of property, and terror in their hearts. (Leviticus 26:22; Deuteronomy 28:48.) Here, on the contrary, are promised fertility, peace, the fruit of labor, and repose. And blessings of this kind ought to be carefully observed; for there are few who, amidst their labors, think of the blessing of God, so as to ascribe everything to him alone, and to be fully convinced that they will accomplish nothing whatever unless the Lord grant to them a prosperous result. Wherefore, as every blessing should be sought from God, so, when it has been received, thanksgiving should be rendered for it to God alone. And they shall not bring forth in terror. When it is said that women "shall not bring forth in terror," some explain it to mean, that they shall have no uneasiness or dread of childbirth, because they shall be free from pain. We know that this punishment was inflicted on the woman on account of sin, to bring forth with difficulty, and to be in danger of death. Children are brought into the world with fear and trembling, when there is any expectation of war; and it is probable that the Prophet rather looks to this, that there shall be such settled peace that neither women nor men shall have any reason to fear; for this must be viewed as relating to both parents, who will have no dread about their children, as commonly happens when any danger is threatened. For they shall be the seed of the blessed of Jehovah. This reason is highly appropriate; for whence come fears and terrors, whence come alarms, but from the curse of God? When the curse has been removed, the Prophet therefore says justly that parents, together with their offspring, shall be free from dread and anxious solicitude; because they shall be convinced that they shall always be safe and sound through the favor of God. And their offspring with them. This is contrasted with childlessness, which is reckoned in the number of the curses of God; and therefore it is the same as if he had said, "I will no longer deprive them of their children, but will cause them to enjoy them, along with the rest of the blessings which I shall bestow upon them."
They shall not labor in vain - That is, either because their land shall be unfruitful, or because others shall plunder them.
Nor bring forth for trouble - Lowth renders this, 'Neither shall they generate a short-lived race.' Noyes, 'Nor bring forth children for an early death.' The Septuagint renders it, Οὐδὲ τεκνοποιήσουσιν εἰς κατάραν Oude teknopoiēsousin eis kataran - 'Nor shall they bring forth children for a curse.' The Chaldee, 'Nor shall they nourish them for death.' There can be no doubt that this refers to their posterity, and that the sense is, that they should not be the parents of children who would be subject to an early death or to a curse. The word rendered here 'bring forth' (ילדוּ yēledû) is a word that uniformly means to bear, to bring forth as a mother, or to beget as a father. And the promise here is, that which would be so grateful to parental feelings, that their posterity would be long-lived and respected. The word rendered here 'trouble' (בהלה behâlâh) means properly "terror," and then the effect of terror, or that which causes terror, sudden destruction. It is derived from בהל bâhal, to trouble, to shake, to be in trepidation, to flee, and then to punish suddenly; and the connection here seems to require the sense that their children should not be devoted to sudden destruction.
For they are the seed of the blessed of the Lord - (See the notes at Isaiah 59:21).
They shall not labor in vain "My chosen shall not labor in vain" - I remove בחירי bechirai, my elect, from the end of the twenty-second to the beginning of the twenty-third verse, on the authority of the Septuagint, Syriac, and Vulgate, and a MS.; contrary to the division in the Masoretic text. - L. The Septuagint is beautiful: My chosen shall not labor in vain, neither shall they beget children for the curse; for the seed is blessed of the Lord, and their posterity with them."
Nor bring forth for trouble "Neither shall they generate a short-lived race" - לבהלה labbehalah, in festinationem, "what shall soon hasten away." Εις καταραν for a curse, Sept. They seem to have read לאלה lealah. - Grotius. But Psalm 78:33 both justifies and explains the word here: -
ימיהם בהבל ויכל yemeyhem bahebel vayechal בבהלה ושנותם babbehalah ushenotham
"And he consumed their days in vanity;
And their years in haste."
μετα σπουδης, say the Septuagint. Jerome on this place of Isaiah explains it to the same purpose: "εις ανυπαρξιαν, hoc est, ut esse desistant."
They shall not labour in vain,.... As they do, who build houses, and enemies come and turn them out of them, and dwell in them themselves; or who plant vineyards, and sow their fields, and strangers come and devour them; or they are smitten with blasting and mildew:
nor bring forth for trouble; for death, as the Targum; or for a curse, as the Septuagint: the tense is, they shall not beget and bring forth children, that shall immediately die by some distemper or another, or be taken off by famine, sword, or pestilence, to the great grief and trouble of their parents; but these shall live, and outlive their parents, so that their death will never be a trouble to them:
for they are the seed of the blessed of the Lord, and their offspring with them; or, "they are a seed, the blessed of the Lord" (i); or, "they are the seed blessed of God", or "the Lord", as the Septuagint, Syriac, and Arabic versions; or, as the Targum,
"a seed whom the Lord hath blessed;''
a spiritual seed of the church, a seed raised up to serve the Lord, whom he blesses with temporal and spiritual blessings; and their offspring also, being made a spiritual seed by the grace of God, and succeeding them in the church, and treading in their steps.
(i) "quia sunt semens, benedicti Domini ipsi"; which tension is most agreeable to the accents.
bring forth for trouble--literally, "for terror," that is, "They shall not bring forth children for a sudden death" (Leviticus 26:16; Jeremiah 15:8).
seed . . . blessed-- (Isaiah 61:9).
offspring with them-- (Hosea 9:12). "Their offspring shall be with themselves" [MAURER]; not "brought forth" only to be cut off by "sudden death" (see the parallel clause).
With them - Is blessed with them.
*More commentary available at chapter level.