Isaiah 51:22 · Bible study
Isaiah 51:22 Commentary: The Cup of Wrath Removed
Hebrew · 9 what the commentators say
Meaning in one sentence
A study of God’s promise to remove the cup of staggering from Jerusalem. Examines the historical and eschatological scope of deliverance.
Research Summary
- Meaning: Yahweh removes the cup of his wrath from Jerusalem, promising she will never drink it again, and gives it to her tormentors.
- Key words: “cup of staggering” (tar‛elah), reeling/stupefaction; “plead the cause” (rib), legal advocacy; “I have taken” (laqachti), decisive perfect of action.
- Main debate: Is the promise absolute and final for the restored remnant, or limited to a specific historical deliverance (Babylonian exile)?
- Theological theme: Substitutionary reversal, the judgment meant for the people is transferred to their enemies, anticipating Christ’s taking of the cup.
- Best use: A message of hope for those experiencing the consequences of sin, pointing to God’s definitive removal of judgment through the cross.
Translation Comparison
BSB Berean Standard Bible 2020
Thus says your Lord, the LORD, even your God, who defends His people: “See, I have removed from your hand the cup of staggering. From that goblet, the cup of My fury, you will never drink again.
WEB World English Bible 2000
Your Lord Yahweh, your God who pleads the cause of his people, says, “Behold, I have taken out of your hand the cup of staggering, even the bowl of the cup of my wrath. You will not drink it any more.
KJV King James Version 1769
Thus saith thy Lord the Lord, and thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again:
ASV American Standard Version 1901
Thus saith thy Lord Jehovah, and thy God that pleadeth the cause of his people, Behold, I have taken out of thy hand the cup of staggering, even the bowl of the cup of my wrath; thou shalt no more drink it again:
YLT Young's Literal Translation 1898
Thus said thy Lord Jehovah, and thy God, He pleadeth for his people: `Lo, I have taken out of thy hand the cup of trembling, The goblet, the cup of My fury, Thou dost not add to drink it any more.
Darby Darby Bible 1890
thus saith thy Lord, Jehovah, and thy God, who pleadeth the cause of his people, Behold, I take out of thy hand the cup of bewilderment, the goblet-cup of my fury; thou shalt no more drink it again:
Douay-Rheims Douay-Rheims Bible 1899
Thus saith thy Sovereign the Lord, and thy God, who will fight for his people: Behold I have taken out of thy hand the cup of dead sleep, the dregs of the cup of my indignation, thou shalt not drink it again any more.
Translations in other languages (10 available)
Así dijo tu Señor Jehová, y tu Dios, el cual pleitea por su pueblo: He aquí he quitado de tu mano el cáliz de aturdimiento, la hez del cáliz de mi furor; nunca más lo beberás:
Assim diz o teu Senhor, o SENHOR, e teu Deus, que defende a causa de seu povo: eis que eu tomo da tua mão o cálice do cambaleio, os resíduos do cálice de meu furor; nunca mais o beberás.
Ainsi parle ton Seigneur, l’ Éternel,
So spricht dein Herrscher, der HERR, und dein Gott, der sein Volk rächt: Siehe, ich nehme den Taumelkelch von deiner Hand samt den Hefen des Kelchs meines Grimmes; du sollst ihn nicht mehr trinken,
Alzo zegt uw Heere, de HEERE en uw God, Die Zijns volks zaak twisten zal: Zie, Ik neem den beker der zwijmeling van uw hand, den droesem van den beker Mijner grimmigheid; gij zult dien voortaan niet meer drinken.
Così parla il tuo Signore, l’Eterno, il tuo Dio, che difende la causa del suo popolo: Ecco, io ti tolgo di mano la coppa di stordimento, il calice, la coppa del mio furore; tu non la berrai più!
Tak mówi Pan twój, Pan i Bóg twój, który się zastawia za lud swój: Oto biorę z ręki twojej kubek trucizny śmiertelnej, i drożdże kubka popędliwości mojej; nie będziesz więcej pić z niego;
Так говорит Господь твой, Господь и Бог твой, отмщающий за Свой народ: вот, Я беру из руки твоей чашу опьянения, дрожжи из чаши ярости Моей: ты не будешь уже пить их,
你的主 耶和華─就是為他百姓 辨屈的 神 如此 說：看哪，我已將 那使人東倒西歪 的杯，就是 我忿怒 的爵，從你手中 接過來；你必不致 再 喝。
This is the word of the Lord your master, even your God who takes up the cause of his people: See, I have taken out of your hand the cup which overcomes, even the cup of my wrath; it will not again be given to you:
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 51:22
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The commentators agree on the core meaning: God himself, described as “your Lord Yahweh, your God who pleads the cause of his people,” intervenes to take away the cup of his wrath. This cup, called the cup of staggering or trembling, is the image of divine judgment that Jerusalem had been forced to drink (Isa 51:17). Barnes notes that the verse promises deliverance from the effect of God’s wrath. The Cambridge Bible points out that the perfect “I have taken” is a perfect of instant action, better rendered “I take,” emphasizing the decisive moment of relief. The verb rib (plead the cause) evokes a legal setting: God acts as advocate for his people (cf. Ps 35:1; Isa 49:25). All see that the cup is removed and will not be drunk again by Jerusalem.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Historical-limited view: Barnes argues the promise applied to the exiles returning from Babylon, not that Jerusalem would never again be destroyed (citing Roman destruction).
- Eschatological-final view: JFB and Gill insist the promise is for the final restoration of Israel after the last great persecution; ‘no more’ is absolute for the true church.
- Typological-Christological view: The cup is taken by Christ (Luke 22:42), so believers in him never drink the cup of wrath; the promise is fulfilled in the cross.
What is clear: All agree that God himself removes the cup of judgment from his people, and that the immediate reference is to the end of the Babylonian exile and the promise of no further drinking of that particular cup.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Scope of the 'no more' promise | The promise guarantees that the specific judgment of exile (Babylonian) will end and not be repeated for that generation. | Barnes argues it does not mean Jerusalem will never be destroyed again (citing later Roman destruction). JFB and Gill see it as a final, eschatological deliverance for the true people of God after the last persecution. |
| The identity of the tormentors (v. 23) | The tormentors are those who oppressed Jerusalem, likely Babylon and her allies. | Gill applies them to persecutors of the church in the end times (e.g., the beast). Others (Barnes, Cambridge) keep them as historical Babylon. |
| The cup as symbol | The cup represents God’s wrath and judgment, intoxicating and staggering its drinkers (Ps 75:8; Jer 25:15). | Whether this cup is exclusively temporal punishment (war, exile) or also includes eternal judgment. The context favors temporal judgment, but NT usage of the cup of wrath (Rev 14:10) can extend to final judgment. |
| Relationship to Christ’s work | Many Christians see the cup Jesus prayed to avoid (Luke 22:42) as this same cup of wrath, which he took on behalf of his people. | Some traditions emphasize substitutionary atonement (the cup transferred to Christ), while others see Christ’s cup as a symbol of suffering and obedience, not necessarily identical with Isaiah’s cup of wrath. |
Historical & Cultural Context
Isaiah 51 addresses Jerusalem in the Babylonian exile. The city is pictured as a woman lying stupefied, having drunk the cup of God’s fury to the dregs (v. 17). In ancient Near Eastern culture, a cup of wine administered by a conqueror could symbolize submission to judgment; here the cup is intoxicating divine wrath (Jer 25:15; Ps 75:8). The prophet uses legal language, rib means to conduct a case or sue, to show that God now shifts from prosecuting to defending his people. The title “your Lord Yahweh” uses the plural form adonim, a rare and emphatic designation for God (only here in Isaiah), underlining his sovereign authority.
Keil and Delitzsch describe Jerusalem’s state as unconscious stupefaction, with no one to guide or lift her (v. 18). The promise in v. 22 reverses the curse: the same hand that placed the cup now removes it (Lange). The reversal continues in v. 23, where the cup is given to the tormentors, those who said, “Bow down, that we may walk over you.” Historically, this points to Babylon’s fall (Isa 14:1-2). Yet the language of “no more” raises questions: subsequent history saw Jerusalem destroyed again under Rome. Therefore the promise must be understood in a more than purely local sense.
Textual Notes
The supplied commentaries note no significant textual variants for this verse. The Hebrew text is well-established. The word “goblet” (qubba‛at) appears only here and in Isa 51:17, but no variant is discussed.
Reception History
Christian interpreters have consistently read this verse as a promise of relief from divine judgment. The Reformers (e.g., Calvin, Luther) saw it as comfort for the exiled church of all ages. Matthew Henry (1710) emphasized the call to awake from despair rather than sin, viewing the deliverance as both historical and spiritual. In the 19th century, commentators like Barnes and JFB debated the finality of the promise, with JFB insisting on an ultimate restoration of Israel. Some traditions have linked the “cup of staggering” to the cup of the Lord’s Supper, contrasting the cup of blessing with the cup of wrath. The Geneva Bible (1599) marginal notes direct the reader to the certainty of God’s defense of his people.
Preaching This Verse
Three-point outline
- The Cup of Wrath: Jerusalem drank God’s judgment to the dregs, desolation, famine, sword (vv. 17-20).
- The Divine Advocate: Yahweh pleads his people’s cause, taking the cup from their hand (v. 22).
- The Unrepeatable Promise: “You will not drink it any more”, a final, decisive deliverance for the faithful remnant (v. 22, with Isa 54:7-9).
Five-point outline
- God identifies himself as both Lord and covenant God (your Lord, your God).
- He is the defender who pleads his people’s cause (rib).
- The cup of staggering (wrath) is removed from their hand.
- The removal is complete: even the bowl/dregs are taken.
- The cessation is permanent: “no more drink it again.”
Illustration hooks
- A patient in a hospital room, the cup of suffering finally taken away by a surgeon’s success.
- A parent who steps in to plead for a child who has been unjustly punished.
- The passing of a night watch: someone who has been staggering under exhaustion gets the relief of dawn.
Questions your congregation is asking
- Does this promise mean believers will never face severe trials again?
- How can God say “no more” when Jerusalem was later destroyed by Rome?
- What does it mean for God to “plead the cause” of his people today?
Leading a Discussion
This passage offers hope to those who feel under the weight of judgment or suffering. Begin by reading Isaiah 51:17-23 together. Notice the shift from drunken despair to deliverance. The focus is on God’s identity: he is both Lord and the one who defends his people.
Discussion questions
- What does the image of a “cup of staggering” tell us about the nature of God’s judgment? (See Jer 25:15-16 for background.)
- In verse 22, God is described as “your Lord” and “your God.” Why are these titles significant for the promise that follows?
- The verb rib means to plead a legal case. How does this legal picture affect our understanding of salvation? (Compare Isa 49:25; 1 Sam 25:39.)
- Christians have understood this cup of wrath as ultimately drunk by Christ on the cross (Luke 22:42; John 18:11). How does this connection deepen your appreciation of salvation?
- Why does the promise say “you will not drink it any more”? Is this guarantee for all believers or for a specific generation? What clues do Isaiah 54:7-9 provide?
- Verse 23 tells of the cup being passed to the tormentors. Does this reversal bring you comfort? Why or why not?
- How can this passage encourage someone who feels they are still “drinking the cup” of suffering or consequence?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Samuel 25:39 | When David heard that Nabal was dead, he said, “Blessed is Yahweh, who has pleaded the cause of my reproach from the hand of Nabal, and has kept back his servant from evil. Yahweh has returned the evildoing of Nabal on his own head.” David sent and spoke concerning Abigail, to take her to himself as wife. |
| Psalms 35:1 | By David. Contend, Yahweh, with those who contend with me. Fight against those who fight against me. |
| Proverbs 22:23 | for Yahweh will plead their case, and plunder the life of those who plunder them. |
| Isaiah 49:25 | But Yahweh says, “Even the captives of the mighty shall be taken away, and the plunder retrieved from the fierce, for I will contend with him who contends with you and I will save your children. |
| Isaiah 51:17 | Awake, awake! Stand up, Jerusalem, you who have drunk from Yahweh’s hand the cup of his wrath. You have drunken the bowl of the cup of staggering, and drained it. |
| Isaiah 54:7 | “For a small moment I have forsaken you, but I will gather you with great mercies. |
| Isaiah 54:9 | “For this is like the waters of Noah to me; for as I have sworn that the waters of Noah will no more go over the earth, so I have sworn that I will not be angry with you, nor rebuke you. |
| Isaiah 62:8 | Yahweh has sworn by his right hand, and by the arm of his strength, “Surely I will no more give your grain to be food for your enemies, and foreigners will not drink your new wine, for which you have labored, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes carefully qualifies the promise: the assurance that the people will no longer drink the cup of God's wrath applies specifically to the returning exiles. He notes that Jerusalem was later destroyed by the Romans, so the guarantee is not that the city would never fall again, but that this particular generation of pious exiles would be spared further suffering.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights that the phrase "thy Lord the Lord" actually conceals the divine name Jehovah, reflecting the Jewish practice of avoiding the sacred name. It also notes that "I have taken" should be read as an instantaneous action, "I take," indicating the immediate nature of the act.
Geneva Bible Notes Reformed 1599
The Geneva Note emphasizes that God speaks as the advocate who pleads the cause of his people. He has taken away the cup of trembling, the very dregs of his wrath, and declares they will drink it no more. The judgment is fully removed.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that the same God who puts the cup of judgment into His people's hands is the only one who can take it away. Because He is their covenant Lord, He will fully remove even the dregs of His fury, so that His church will never suffer such persecution again.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB insists that the promise of God pleading His people's cause and their drink of judgment ending does not refer to the return from Babylon. He applies it strictly to Israel's future final restoration, seeing the language as pointing beyond any historical event to an ultimate deliverance.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch picture Jerusalem as a woman lying unconscious from drinking God's cup of fury to its dregs. No one among her children has strength to help her up. Now God calls her to wake because her punishment is complete; He will force that same cup on her tormentors instead.
Lange's Commentary Reformed 1857
Lange interprets this passage as a dramatic dialogue among four speakers, each addressing the theme of redemption from their own perspective. He identifies the first speaker as the Servant of Jehovah, appearing veiled, who calls Israel to look back to Abraham and Sarah as examples of the faith required for their own restoration.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry reads the call for Jerusalem to awake not as a summons to repent but as a rousing from the stup
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley emphasizes the striking change in Christ's role: the same One who once opposed sinners now speaks in their defense. His advocacy rests on His having reconciled them, so He pleads not against them but for them against every accuser.