Isaiah 51:19
These two things are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee?
Original Language Analysis
Cross References
Historical Context
These four judgments correspond to covenant curses in Deuteronomy 28:15-68 and Leviticus 26:14-39. The pairing of famine and sword appears frequently (Jeremiah 14:12, 18; 21:7; Ezekiel 5:12)—siege warfare created starvation, culminating in violent conquest. Archaeological evidence from 586 BCE destruction layers shows burned grain stores and weapons, confirming both judgments.
Lamentations provides extended meditation on Jerusalem's isolation: "Is it nothing to you, all ye that pass by?" (Lamentations 1:12). Neighboring nations either gloated over Judah's fall (Obadiah 1:12-13) or feared similar fate, offering no comfort. Yet God's comfort comes (2 Corinthians 1:3-4—"God of all comfort"), ultimately through Christ who endured desolation, destruction, abandonment, and death to bring consolation to the afflicted.
Questions for Reflection
- What losses in your life seem beyond human comfort, requiring divine consolation?
- How does recognizing that you deserve no comfort deepen gratitude for God's mercy?
- Where is God calling you to comfort others who experience isolation and loss?
Analysis & Commentary
These two things are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee? The opening "two things" actually lists four calamities, suggesting Hebrew parallelism pairs them: desolation (shod, שֹׁד) with destruction (shever, שֶׁבֶר), and famine (ra'av, רָעָב) with sword (cherev, חֶרֶב). These represent comprehensive judgment—external military attack (sword) and internal social collapse (famine), physical devastation and human destruction.
The rhetorical questions—"who shall be sorry for thee?" and "by whom shall I comfort thee?"—emphasize Jerusalem's isolation. The Hebrew yenud (יָנוּד, "be sorry") suggests shaking the head in sympathetic grief, while anachamekh (אֲנַחֲמֵךְ, "comfort thee") involves consoling presence. The implied answer: no human comforter exists. This creates desperation that forces looking beyond human sources to divine provision.
From a Reformed perspective, this verse sets up the gospel paradox. Humanity under judgment deserves no sympathy, no comfort—we've merited wrath. Yet verse 21 begins "Therefore hear now this," introducing God's merciful intervention despite deserved judgment. Christ becomes the comforter (Paraclete, John 14:16) when no human comfort suffices. The doctrine of grace shines brightest against the backdrop of deserved desolation. God's comfort comes not because we merit it but despite our forfeiting all right to it.