Isaiah · Chapter 41

V. 1. Keep silence-Attend diligently to my plea. Islands-By islands he means countries remote from Judea, inhabited by the idolatrous Gentiles. Renew-Strengthen themselves to maintain their cause against me; let them unite all their strength together. Near-Unto me that we may stand together, and plead our cause, and I will give them free liberty to say what they can on their own behalf.

Verse 1. Keep silence before me, O islands— “Let the distant nations repair to me with new force of mind”] Egkainizesqe, Septuagint. For wvyrjh hacharishu, be silent, they certainly read in their copy wvydjh hachadishu, be renewed; which is parallel and synonymous with jk wpljy yechalephu coach, “recover their strength; “ that is, their strength of mind, their powers of reason; that they may overcome those prejudices by which they have been so long held enslaved to idolatry. A MS. has rh har, upon a rasure. The same mistake seems to have been made in this word, Zephaniah 3:17. For wtbhab vyrjy yacharish beahabatho, silebit in directione sua, as the Vulgate renders it; which seems not consistent with what immediately follows, exultabit super te in laude; the Septuagint and Syriac read wtbhab vydjy yachadish beahabatho, “he shall be renewed in his love.” yla elai, to me, is wanting in one of Deuteronomy Rossi’s MSS. and in the Syriac.

Verse 1. Keep, &c. — “The prophet, having in view the subversion of idolatry, had, in the former chapter, from verse 18, argued against it, from the essence and nature of God, the supreme Creator and Ruler of the world, being such as not to be represented by any corporeal matter or figure. To this disputation he subjoined a consolation, directed to the people of God, from verse 27 to the end of the chapter. Therefore, after this consolatory parenthesis, he renews his disputation against idolaters, by an argument taken from God’s certain foreknowledge, and foretelling of future events, from which he selects that remarkable one respecting Cyrus, as the deliverer of the people of God, and the destroyer of Babylon: an event utterly unknown to idols and idolaters, and therefore an astonishment to the nations; and yet an event which God so long time before exactly foretold in every circumstance by our prophet. He who can thus predict future events, the prophet urges, must be allowed to possess true divinity. He who cannot, has no claim to that honour. The prophet the rather makes use of this argument, because paganism so much gloried in its false prophecies and oracles. Here then is God exhibited, as if appearing in public, and preparing himself to dispute with idolaters, for his truth and glory; and therefore the islands and people, all the nations of the world, are summoned to plead their cause; and an awful silence is enjoined, according to the forms observed in courts of justice, for both in this and verse 21 the expressions and ideas are taken from those courts.” See Vitringa and Dodd. The phrase, Let the people renew their strength, signifies, “Let them prepare themselves, and come forth to the cause, furnished with all the strength of argument and reason they can collect; let them unite all their powers, and set their cause in the best light possible.”

Verse 1. Keep silence before me, oh islands. Commentators here refer us to the time of our Saviour’s birth, for the isles of Chittim designate the Roman power. In the Augustan age, the temple of Janus for the third time was shut, in commemoration of peace throughout the world, and when the stormy shouts of war were heard no more. Thus, when the fulness of time was come, providence prepared the way, by peace and concord, for the Saviour’s advent. Christian doctors seem agreed, that Janus and Noah are the same person. Italian tradition is constant, that he reigned in Italy, for all nations are willing enough to claim kindred with a god. They built a temple to his memory; and in the worship of their gods, the name of Janus was first invoked. Jupiter taught him the way and manner of life, which before his time had been belligerent and savage, but now became mild, innocent, and social. The poets call this the golden age. The verses of Vola speak of those pristine days in the same manner, as cited in Exodus 4:2. As Noah taught astronomy to the new world, the poets make him ruler of the heavenly bodies, and give his name to the first month of the year. His statue was constructed with a double face, looking at once both at the old and the new world. Ovid addresses him in these words. “Who shall explain to me thy nature, oh Janus, and the attributes of thy double front? For the gods of Greece do not resemble thee: a deity peculiar among those assembled on the high Olympiade. Instruct me concerning thyself, and say why thou seest at once both before and behind.”

Quem tamen esse Deum te dicam, Jane biformis?

Nam tibi par nuilum Græcia numen habet.

Ede simul causam, cur de cœlestibus unus,

Sitque quod à tergo, sitque quod ante vides.

FASTORUM, lib. 1. Ed. Paris, 1804.

1. Islands — Poetical variation for lands — all maritime lands and countries round about: here, the whole heathen world. It had just transpired, (Isaiah 40:31,) that those trusting in Jehovah “shall renew their strength,” etc. The summons now is, to the heathen world also to gather as best they can, and come into controversy with God.

V. 2. Who-Was it not my work alone? Raised-Into being and power, stirring up his spirit, and strengthening him to the work. The man-Cyrus. The east-Persia was directly eastward, both from Judea and from Babylon. He was raised up by God in an eminent manner. And although these things were yet to come; yet the prophet speaks of them as if they were already past. And by this instance he pleads his cause against the Gentiles; because this was an evident proof of God’s almighty power, and of the vanity of idols, which eminently appeared in the destruction of the Babylonians, who were a people mad upon their idols. Called him-To march after him, and under God’s banner against Babylon.

Verse 2. The righteous man] The Chaldee and Vulgate seem to have read qydx tsaddik. But Jerome, though his translation has justum, appears to have read qdx tsedek; for in his comment he expresses it by justum, sive justitiam. However, I think all interpreters understand it of a person. So the Septuagint in MS. Pachom. ekalesen auton, “he hath called him;” but the other copies have authn, her. They are divided in ascertaining this person; some explain it of Abraham, others of Cyrus. I rather think that the former is meant; because the character of the righteous man, or righteousness, agrees better with Abraham than with Cyrus. Besides, immediately after the description of the success given by God to Abraham and his posterity, (who, I presume, are to be taken into the account,) the idolaters are introduced as greatly alarmed at this event. Abraham was called out of the east; and his posterity were introduced into the land of Canaan, in order to destroy the idolaters of that country, and they were established there on purpose to stand as a barrier against the idolatry then prevailing, and threatening to overrun the whole face of the earth. Cyrus, though not properly an idolater or worshipper of images, yet had nothing in his character to cause such an alarm among the idolaters, Isaiah 41:5-7. Farther, after having just touched upon that circumstance, the prophet with great ease returns to his former subject, and resumes Abraham and the Israelites; and assures them that as God had called them, and chosen them for this purpose, he would uphold and support them to the utmost, and at length give them victory over all the heathen nations, their enemies; Isaiah 41:8-16. Kimchi is of the same mind and gives the same reasons.

He gave them as the dust to his sword— “Hath made them like the dust before his sword”] The image is strong and beautiful; it is often made use of by the sacred poets; see Psalms 1:4Psalm 1:4; 35:6; Job 21:18, and by Isaiah himself in other places, Isaiah 17:13; 29:5. But there is great difficulty in making out the construction. The Septuagint read חרבם µtvq kashtam, charbam, their sword, their bow, understanding it of the sword and bow of the conquered kings: but this is not so agreeable to the analogy of the image, as employed in other places. The Chaldee paraphrast and Kimchi solve the difficulty by supposing an ellipsis of ynpl liphney before those words. It must be owned that the ellipsis is hard and unusual: but I choose rather to submit to this, than, by adhering with Vitringa to the more obvious construction, to destroy entirely both the image and the sense. But the Vulgate by gladio ejus, to his sword, and arcui ejus, to his bow, seems to express wbrjl lecharbo, to his sword, and wtvql lekashto, to his bow, the admission of which reading may perhaps be thought preferable to Kimchi’s ellipsis.

Verses 2, 3. Who raised up — Into being and power? Was it not my work alone? The righteous man — Many expositors understand this of Abraham, who was a person eminently righteous, and was called from the other side of the Euphrates, which lay eastward from Judea, and who performed the things here mentioned, partly in his own person, conquering five kings and their people with them, (Genesis 14.,) and following God he knew not whither; and partly by his posterity, whose exploits may well be ascribed to him, not only because they came out of his loins, but also, and especially, because all their successes and victories were given to them for Abraham’s sake, and by the virtue of God’s covenant made with him. And this interpretation seems to receive some countenance from verses 5, 6, which agree well with the practice of the Canaanites and neighbouring nations; who, upon Israel’s march toward them, were filled with great consternation, and used all possible diligence in seeking both to their idols and to men for help against them. To which may be added, that Abraham was called out of the east; and his posterity were introduced into the land of Canaan, in order to destroy the idolaters of that country; and they were established there on purpose to stand as a barrier against idolatry, then prevailing, and threatening to overrun the whole face of the earth. But though the particulars here mentioned by the prophet are most, or all of them, applicable to Abraham, yet Lowth, Vitringa, and many other commentators of great authority, think that they more exactly belong to Cyrus, and that upon a comparison of them with what is asserted verse 25; Isaiah 45:1, 13; and 46:11, there can be no doubt that he is here meant. Cyrus might be called a righteous man, or, a man of righteousness, as the Hebrew rather means, because he was raised up in righteousness, as is said of him Isaiah 45:13, and was God’s great instrument, to manifest his faithfulness in fulfilling his promise of delivering his people out of Babylon, and his justice in punishing the enemies and oppressors of his people, the Babylonians; upon which account the Medes, who served under Cyrus in his expedition, are called God’s sanctified ones, Isaiah 13:3, 17. And all the other expressions here used are very applicable to him, and were verified in him. He came from the east, from Persia, which was directly eastward from Judea and from Babylon. He was raised up by God in an eminent and extraordinary manner, as is observed both by sacred and profane historians. To him also all the following particulars agree, as we shall see. And although these things were yet to come, yet the prophet speaks of them as if they were already past, a practice not unusual with the prophets. And as in the former chapter, (verse 27,) he speaks of God’s people as if they were actually in captivity in Babylon, so here he speaks of them as if they were actually brought out of it by Cyrus. And by this instance he pleads his cause against the Gentiles and their idols; because this was an evident proof of God’s almighty power, (as the prediction of it was of his infinite wisdom,) and of the vanity and weakness of idols, which eminently appeared in the destruction of the Babylonians, who were a people mad upon their idols, and yet were destroyed together with their idols, Jeremiah 50:38, and 51:47. Called him to his foot — To march after him, and under his banner against Babylon. Thus Barak’s army is said to be at his feet, Judges 4:10. Gave the nations before him, &c. — Subdued nations and kings before him. Gave them as the dust to his sword — To be put to flight as easily as the dust is scattered by the wind. He pursued them, and passed safely — Went on in the pursuit with great ease, safety, and success; even by the way that he had not gone — By unknown paths; which is added as a further evidence of God’s providential care of him. This was verified both in Abraham and in Cyrus.

Ver. 2. A righteous man from the east. The Jews say this is Abraham; but this construction not agreeing with the universal wars and conquests here mentioned, the words are understood of Cyrus, as in chap. 44. 45. He it was who drove the nations as stubble; and in a career of conquests, where his feet had never gone before. He is called “a righteous man,” because he was God’s minister of justice to Babylon, and because he restored the Jews, as well as other nations, to their own land.

2, 3. Ideally, the parties in controversy are now together, and Jehovah opens. Who raised up the righteous — The verb is in the prophetic past tense — not as actually past, but actually certain to take place. Righteous man — Literally, righteousness; but denoting quality, and hence a righteous man, the hero man; undoubtedly referring to Cyrus the Mede; not here and now, but in Isaiah 44:28; 45:1, actually so naming him. The argument starts with proof of the divinity of Jehovah in predicting, many years beforehand, that this hero is certain to appear, and on in the argument he twice names his hero Cyrus, who for Israel wrought, though a quasi-heathen, yet wrought under providence in this righteous cause. Observe how the description rushes! Succession of events there is, but so rapid that the time element is scarcely noticeable. Cyrus looms on the horizon for a moment, then disappears. Those who ignore the supernatural in prophecy, may with as little difficulty recognise Isaiah author here, as some other prophet nearer to, but not at, the event. The laws of Hebrew grammar permit, in lively description, scenes yet actually to occur to be transported in thought to a simultaneous past, (or, as some have it, an ideal present,) as here and often in these chapters. It is now rare to find expositors agreeing with Grotius, Lowth, and others, and with former Jewish commentators, in supposing Abraham, and not Cyrus, to be here meant. The great majority adhere to Cyrus as the intended hero, or the coming one. “The coming one first approaches gradually within the horizon of the prophet’s ideal present, and it is only little by little that the prophet becomes more intimately acquainted with a phenomenon which belongs to so distant a future, and has been brought so close to his own eyes. Jehovah has raised the new great hero ‘from the east,’ (mimmizrach,) and, according to verse 25, ‘from the north’ also. Both of these predictions were fulfilled; for Cyrus was a Persian belonging to the clan of Achaemenes, which stood at the head of the tribe of the Pasargardae. He was the son of Cambyses, and, according to all ancient accounts, he was connected with the royal house of Media; at any rate, after Astyages was dethroned, he became head and chief of the Medes as well as of the Persians.” “Now Media was to the north of Babylonia, and Persia to the east.” — Delitzsch.

V. 3. Pursued-Went on in the pursuit with ease and safety. Even-Through unknown paths.

Verse 3. And passed safely— “He passeth in safety”] The preposition seems to have been omitted in the text by mistake; the Septuagint and Vulgate seem to have had it in their copies; en eirhnh, to pace, בשלום beshalom, “prosperously.” It is so in one of Deuteronomy Rossi’s MSS.

Verses 2, 3. Who raised up — Into being and power? Was it not my work alone? The righteous man — Many expositors understand this of Abraham, who was a person eminently righteous, and was called from the other side of the Euphrates, which lay eastward from Judea, and who performed the things here mentioned, partly in his own person, conquering five kings and their people with them, (Genesis 14.,) and following God he knew not whither; and partly by his posterity, whose exploits may well be ascribed to him, not only because they came out of his loins, but also, and especially, because all their successes and victories were given to them for Abraham’s sake, and by the virtue of God’s covenant made with him. And this interpretation seems to receive some countenance from verses 5, 6, which agree well with the practice of the Canaanites and neighbouring nations; who, upon Israel’s march toward them, were filled with great consternation, and used all possible diligence in seeking both to their idols and to men for help against them. To which may be added, that Abraham was called out of the east; and his posterity were introduced into the land of Canaan, in order to destroy the idolaters of that country; and they were established there on purpose to stand as a barrier against idolatry, then prevailing, and threatening to overrun the whole face of the earth. But though the particulars here mentioned by the prophet are most, or all of them, applicable to Abraham, yet Lowth, Vitringa, and many other commentators of great authority, think that they more exactly belong to Cyrus, and that upon a comparison of them with what is asserted verse 25; Isaiah 45:1, 13; and 46:11, there can be no doubt that he is here meant. Cyrus might be called a righteous man, or, a man of righteousness, as the Hebrew rather means, because he was raised up in righteousness, as is said of him Isaiah 45:13, and was God’s great instrument, to manifest his faithfulness in fulfilling his promise of delivering his people out of Babylon, and his justice in punishing the enemies and oppressors of his people, the Babylonians; upon which account the Medes, who served under Cyrus in his expedition, are called God’s sanctified ones, Isaiah 13:3, 17. And all the other expressions here used are very applicable to him, and were verified in him. He came from the east, from Persia, which was directly eastward from Judea and from Babylon. He was raised up by God in an eminent and extraordinary manner, as is observed both by sacred and profane historians. To him also all the following particulars agree, as we shall see. And although these things were yet to come, yet the prophet speaks of them as if they were already past, a practice not unusual with the prophets. And as in the former chapter, (verse 27,) he speaks of God’s people as if they were actually in captivity in Babylon, so here he speaks of them as if they were actually brought out of it by Cyrus. And by this instance he pleads his cause against the Gentiles and their idols; because this was an evident proof of God’s almighty power, (as the prediction of it was of his infinite wisdom,) and of the vanity and weakness of idols, which eminently appeared in the destruction of the Babylonians, who were a people mad upon their idols, and yet were destroyed together with their idols, Jeremiah 50:38, and 51:47. Called him to his foot — To march after him, and under his banner against Babylon. Thus Barak’s army is said to be at his feet, Judges 4:10. Gave the nations before him, &c. — Subdued nations and kings before him. Gave them as the dust to his sword — To be put to flight as easily as the dust is scattered by the wind. He pursued them, and passed safely — Went on in the pursuit with great ease, safety, and success; even by the way that he had not gone — By unknown paths; which is added as a further evidence of God’s providential care of him. This was verified both in Abraham and in Cyrus.

2, 3. Ideally, the parties in controversy are now together, and Jehovah opens. Who raised up the righteous — The verb is in the prophetic past tense — not as actually past, but actually certain to take place. Righteous man — Literally, righteousness; but denoting quality, and hence a righteous man, the hero man; undoubtedly referring to Cyrus the Mede; not here and now, but in Isaiah 44:28; 45:1, actually so naming him. The argument starts with proof of the divinity of Jehovah in predicting, many years beforehand, that this hero is certain to appear, and on in the argument he twice names his hero Cyrus, who for Israel wrought, though a quasi-heathen, yet wrought under providence in this righteous cause. Observe how the description rushes! Succession of events there is, but so rapid that the time element is scarcely noticeable. Cyrus looms on the horizon for a moment, then disappears. Those who ignore the supernatural in prophecy, may with as little difficulty recognise Isaiah author here, as some other prophet nearer to, but not at, the event. The laws of Hebrew grammar permit, in lively description, scenes yet actually to occur to be transported in thought to a simultaneous past, (or, as some have it, an ideal present,) as here and often in these chapters. It is now rare to find expositors agreeing with Grotius, Lowth, and others, and with former Jewish commentators, in supposing Abraham, and not Cyrus, to be here meant. The great majority adhere to Cyrus as the intended hero, or the coming one. “The coming one first approaches gradually within the horizon of the prophet’s ideal present, and it is only little by little that the prophet becomes more intimately acquainted with a phenomenon which belongs to so distant a future, and has been brought so close to his own eyes. Jehovah has raised the new great hero ‘from the east,’ (mimmizrach,) and, according to verse 25, ‘from the north’ also. Both of these predictions were fulfilled; for Cyrus was a Persian belonging to the clan of Achaemenes, which stood at the head of the tribe of the Pasargardae. He was the son of Cambyses, and, according to all ancient accounts, he was connected with the royal house of Media; at any rate, after Astyages was dethroned, he became head and chief of the Medes as well as of the Persians.” “Now Media was to the north of Babylonia, and Persia to the east.” — Delitzsch.

V. 4. Calling-Them out of nothing, giving them breath and being: disposing and employing them as he sees fit. From the beginning-All persons and generations of mankind from the beginning of the world. I-Who was before all things even from eternity, and shall be unto eternity.

Verse 4. Who hath wrought and done it— “Who hath performed and made these things”] A word is here lost out of the text. It is supplied by an ancient MS., hla elleh, “these things;” and by the Septuagint, tauta; and by the Vulgate, haec; and by the Chaldee, אלנ elin; all of the same meaning.

Verses 4-6. Who hath done it? — Whose work was this but mine? Calling the generations — Calling them out of nothing; giving them breath and being; disposing and employing them as I see fit: from the beginning — All persons and generations of mankind from the beginning of the world. I the Lord, the first, &c. — Who was before all things, even from eternity, and shall be unto eternity: the isles saw it, and feared — Even remote countries discerned the mighty work of God in delivering his people, and overthrowing their enemies in so wonderful a manner, and were afraid lest they should be involved in the same calamity. The ends of the earth drew near and came — They gathered themselves together to consult for their common safety, and to maintain the cause of their idols, which, by this instance, they perceived to be in great jeopardy. They helped every one his neighbour — They encouraged and assisted one another in their idolatrous practices. “Remote countries,” says Lowth, “were astonished at the sudden rise of the conqueror Cyrus, and joined in an alliance to check his growing greatness, just as several artificers that are concerned in the trade of idol- making assist one another in carrying on their common interest, and stir up the zeal of others in defence of image-worship:” see Acts 19:25. Or, according to others, the prophet describes in these verses the vain and fruitless attempt of idolaters to hinder the effect of Cyrus’s appearance, namely, the demolition of Babylon and its idols. “The passage maybe also fitly applied to the heathen powers combining together to support idolatry, and suppress the Christian religion.”

4. Who hath wrought and done it — That is, hath raised up such a conqueror, and from the beginning, from the far past, has had the fact predicted? With august authority the Lord claims himself as the sole author. I the Lord, the first, and with the last — “The first,” before any other being existed: “with the last,” or to the last, in all the movements of history.

V. 5. The isles-Even remote countries. Saw-Discerned the mighty work of God in delivering his people, and overthrowing their enemies. Feared-Lest they should be involved in the same calamity. Came-They gathered themselves together.

Verse 5. Were afraid— “And they were terrified”] Three MSS. have wdrjyw vaiyecheridu, adding the conjunction w vau, which restores the second member of the sentence to its true poetical form.

Verses 4-6. Who hath done it? — Whose work was this but mine? Calling the generations — Calling them out of nothing; giving them breath and being; disposing and employing them as I see fit: from the beginning — All persons and generations of mankind from the beginning of the world. I the Lord, the first, &c. — Who was before all things, even from eternity, and shall be unto eternity: the isles saw it, and feared — Even remote countries discerned the mighty work of God in delivering his people, and overthrowing their enemies in so wonderful a manner, and were afraid lest they should be involved in the same calamity. The ends of the earth drew near and came — They gathered themselves together to consult for their common safety, and to maintain the cause of their idols, which, by this instance, they perceived to be in great jeopardy. They helped every one his neighbour — They encouraged and assisted one another in their idolatrous practices. “Remote countries,” says Lowth, “were astonished at the sudden rise of the conqueror Cyrus, and joined in an alliance to check his growing greatness, just as several artificers that are concerned in the trade of idol- making assist one another in carrying on their common interest, and stir up the zeal of others in defence of image-worship:” see Acts 19:25. Or, according to others, the prophet describes in these verses the vain and fruitless attempt of idolaters to hinder the effect of Cyrus’s appearance, namely, the demolition of Babylon and its idols. “The passage maybe also fitly applied to the heathen powers combining together to support idolatry, and suppress the Christian religion.”

5-7. Some suppose the idolatrous party of the heathen world respond at this point. But it seems more suitable to consider Jehovah’s argument not yet ended. Isles saw it, and feared — Still speaking, Jehovah says the preceding facts affect heathendom with consternation. Yet the idolaters run to each other with the rallying cry: Be of good courage. The prophet puts the case with keenest sarcasm. The craft of idol-makers confusedly appeal to each other to rush up the work; caster, melter, anvil-smiter, solderer, all bustling to finish the idol till it shall be able to stand complete and firm. Such is the picture.

Verses 4-6. Who hath done it? — Whose work was this but mine? Calling the generations — Calling them out of nothing; giving them breath and being; disposing and employing them as I see fit: from the beginning — All persons and generations of mankind from the beginning of the world. I the Lord, the first, &c. — Who was before all things, even from eternity, and shall be unto eternity: the isles saw it, and feared — Even remote countries discerned the mighty work of God in delivering his people, and overthrowing their enemies in so wonderful a manner, and were afraid lest they should be involved in the same calamity. The ends of the earth drew near and came — They gathered themselves together to consult for their common safety, and to maintain the cause of their idols, which, by this instance, they perceived to be in great jeopardy. They helped every one his neighbour — They encouraged and assisted one another in their idolatrous practices. “Remote countries,” says Lowth, “were astonished at the sudden rise of the conqueror Cyrus, and joined in an alliance to check his growing greatness, just as several artificers that are concerned in the trade of idol- making assist one another in carrying on their common interest, and stir up the zeal of others in defence of image-worship:” see Acts 19:25. Or, according to others, the prophet describes in these verses the vain and fruitless attempt of idolaters to hinder the effect of Cyrus’s appearance, namely, the demolition of Babylon and its idols. “The passage maybe also fitly applied to the heathen powers combining together to support idolatry, and suppress the Christian religion.”

5-7. Some suppose the idolatrous party of the heathen world respond at this point. But it seems more suitable to consider Jehovah’s argument not yet ended. Isles saw it, and feared — Still speaking, Jehovah says the preceding facts affect heathendom with consternation. Yet the idolaters run to each other with the rallying cry: Be of good courage. The prophet puts the case with keenest sarcasm. The craft of idol-makers confusedly appeal to each other to rush up the work; caster, melter, anvil-smiter, solderer, all bustling to finish the idol till it shall be able to stand complete and firm. Such is the picture.

V. 7. Fastened it-To the wall or pillar.

Verse 7. That it should not be moved— “That it shall not move.”] Five MSS., (two ancient,) and the ancient Versions, add the conjunction w vau, “and,” reading alw velo, “and not,” which seems to be right.

Ver. 7. So the carpenter encouraged the goldsmith. See other satires in Isaiah 40:18. 44:9-17. Psalm 115.

5-7. Some suppose the idolatrous party of the heathen world respond at this point. But it seems more suitable to consider Jehovah’s argument not yet ended. Isles saw it, and feared — Still speaking, Jehovah says the preceding facts affect heathendom with consternation. Yet the idolaters run to each other with the rallying cry: Be of good courage. The prophet puts the case with keenest sarcasm. The craft of idol-makers confusedly appeal to each other to rush up the work; caster, melter, anvil-smiter, solderer, all bustling to finish the idol till it shall be able to stand complete and firm. Such is the picture.

Verses 8-13. But thou, Israel, art my servant — Thus the Gentiles show themselves to be the servants of their idols, and own them for their gods: but thou art my people, and I am and will be thy God. Jacob, whom I have chosen — Out of the multitude of idolatrous nations, to be my peculiar people. The seed of Abraham my friend — With whom I made a strict league of perpetual friendship: see Genesis 12:2, 3, and 15:1, 8. “The expressions are very endearing: it is honourable to be God’s servant, still more so to be his chosen servant, and to be descended from one to whom he vouchsafed the title of friend, as God did to Abraham, (2 Chronicles 20:7,) the greatest honour that any man is capable of: which glorious privilege Christ was pleased to communicate to his disciples, John 15:13. Thou whom I have taken, &c. — Thou Israel, whom I took to myself, and brought hither in the loins of thy father Abraham, from a remote country, namely, from Chaldea; or, whom I brought out of Babylon into thine own land: which, though yet to come, he may speak of as of a thing past, according to the usual custom of the prophets when foretelling future events. But the former interpretation seems better to agree with the foregoing verse. And called thee from the chief men thereof — From the midst of many great and noble persons, among whom he lived in Chaldea. But the Hebrew, hylyxam, is rendered by Vitringa and Dr. Waterland, from the sides thereof, and by Bishop Lowth, from the extremities thereof, which is probably the prophet’s meaning. I have chosen, and not cast thee away — Or, and will not reject thee: I have chosen thee and thy seed through all generations. They that were incensed against thee shall be confounded — Both because their hopes and designs shall be utterly disappointed, and because the mischief which they contrived against thee shall fall on themselves. They shall be as nothing — Shall come to nothing, or perish. Thou shalt not find them — They shall be so totally consumed, that although thou search for them, thou shalt not be able to find them anywhere in the world. “The powerful monarchies that have been incensed against the church, and have contended with her, have been put to shame, and brought to nothing: and this prediction hath already been fulfilled in the ruin of the Egyptian, Assyrian, Chaldean, Macedonian, and Roman empires, which we now may seek for in vain; for no vestiges of the four former, and scarcely any of the last, can be found; while the church still subsists! In like manner all that now do, or hereafter shall contend with her, shall perish.” — Scott. I the Lord will hold thy hand — Or, will strengthen it, as qyzjm signifies: I will assist and enable thee to vanquish all thine enemies.

8-10. The sarcasm is now that of silence; the idol does not speak. There is therefore no farce of waiting for a reply, but Jehovah turns his address at once to Israel, who recognises the sole invisible deity in his own Lord Jehovah of Israel. Thou, Israel, art my servant — The Lord’s address is in terms of affection. The collective body of Israel is God’s servant, chosen servant, in the person of their ancestor Abraham, Jehovah’s friend, or the one (literally) loving Jehovah. Special protection and care over Israel along his whole history is here asserted. Selected first from Mesopotamia, then rescued from base slavery in Egypt, now to be delivered from exile in Babylon, the people may well be said to be taken from the ends of the earth, the sides or corners thereof — not from chief men, as in our version. From all the places where the lot of Israel has been cast, God has hitherto rescued them, and there can now be no reason for fear, for the right hand — the power, in other words, of omnipotence — is underneath to uphold.

V. 9. Thou-Thou Israel, whom I took to myself, and brought hither in the loins of thy father Abraham, from a remote country. Called thee-From the midst of many great persons among whom he lived in Chaldea. Chosen-I have chosen thee and thy seed through all generations.

Verse 9. And called thee from the chief men thereof— “And called from the extremities thereof”] hylyxam lyxa atsil meatsileyha, signifies the arm, ascilla, ala; and is used like ãnk canaph, “the wing,” for any thing extended from the extremity of another, or joined on to it. It is here parallel with and synonymous to twxqm mikkatsoth, “from the ends,” in the preceding member.

Verses 8-13. But thou, Israel, art my servant — Thus the Gentiles show themselves to be the servants of their idols, and own them for their gods: but thou art my people, and I am and will be thy God. Jacob, whom I have chosen — Out of the multitude of idolatrous nations, to be my peculiar people. The seed of Abraham my friend — With whom I made a strict league of perpetual friendship: see Genesis 12:2, 3, and 15:1, 8. “The expressions are very endearing: it is honourable to be God’s servant, still more so to be his chosen servant, and to be descended from one to whom he vouchsafed the title of friend, as God did to Abraham, (2 Chronicles 20:7,) the greatest honour that any man is capable of: which glorious privilege Christ was pleased to communicate to his disciples, John 15:13. Thou whom I have taken, &c. — Thou Israel, whom I took to myself, and brought hither in the loins of thy father Abraham, from a remote country, namely, from Chaldea; or, whom I brought out of Babylon into thine own land: which, though yet to come, he may speak of as of a thing past, according to the usual custom of the prophets when foretelling future events. But the former interpretation seems better to agree with the foregoing verse. And called thee from the chief men thereof — From the midst of many great and noble persons, among whom he lived in Chaldea. But the Hebrew, hylyxam, is rendered by Vitringa and Dr. Waterland, from the sides thereof, and by Bishop Lowth, from the extremities thereof, which is probably the prophet’s meaning. I have chosen, and not cast thee away — Or, and will not reject thee: I have chosen thee and thy seed through all generations. They that were incensed against thee shall be confounded — Both because their hopes and designs shall be utterly disappointed, and because the mischief which they contrived against thee shall fall on themselves. They shall be as nothing — Shall come to nothing, or perish. Thou shalt not find them — They shall be so totally consumed, that although thou search for them, thou shalt not be able to find them anywhere in the world. “The powerful monarchies that have been incensed against the church, and have contended with her, have been put to shame, and brought to nothing: and this prediction hath already been fulfilled in the ruin of the Egyptian, Assyrian, Chaldean, Macedonian, and Roman empires, which we now may seek for in vain; for no vestiges of the four former, and scarcely any of the last, can be found; while the church still subsists! In like manner all that now do, or hereafter shall contend with her, shall perish.” — Scott. I the Lord will hold thy hand — Or, will strengthen it, as qyzjm signifies: I will assist and enable thee to vanquish all thine enemies.

8-10. The sarcasm is now that of silence; the idol does not speak. There is therefore no farce of waiting for a reply, but Jehovah turns his address at once to Israel, who recognises the sole invisible deity in his own Lord Jehovah of Israel. Thou, Israel, art my servant — The Lord’s address is in terms of affection. The collective body of Israel is God’s servant, chosen servant, in the person of their ancestor Abraham, Jehovah’s friend, or the one (literally) loving Jehovah. Special protection and care over Israel along his whole history is here asserted. Selected first from Mesopotamia, then rescued from base slavery in Egypt, now to be delivered from exile in Babylon, the people may well be said to be taken from the ends of the earth, the sides or corners thereof — not from chief men, as in our version. From all the places where the lot of Israel has been cast, God has hitherto rescued them, and there can now be no reason for fear, for the right hand — the power, in other words, of omnipotence — is underneath to uphold.

Verse 10. Be not dismayed-[tvt law veal tishta, “AND be not dismayed.” The w vau is added by twenty-one of Dr. Kennicott’s MSS., thirty of Deuteronomy Rossi’s, and one of my own, and three editions. It makes the sense more complete.

Verses 8-13. But thou, Israel, art my servant — Thus the Gentiles show themselves to be the servants of their idols, and own them for their gods: but thou art my people, and I am and will be thy God. Jacob, whom I have chosen — Out of the multitude of idolatrous nations, to be my peculiar people. The seed of Abraham my friend — With whom I made a strict league of perpetual friendship: see Genesis 12:2, 3, and 15:1, 8. “The expressions are very endearing: it is honourable to be God’s servant, still more so to be his chosen servant, and to be descended from one to whom he vouchsafed the title of friend, as God did to Abraham, (2 Chronicles 20:7,) the greatest honour that any man is capable of: which glorious privilege Christ was pleased to communicate to his disciples, John 15:13. Thou whom I have taken, &c. — Thou Israel, whom I took to myself, and brought hither in the loins of thy father Abraham, from a remote country, namely, from Chaldea; or, whom I brought out of Babylon into thine own land: which, though yet to come, he may speak of as of a thing past, according to the usual custom of the prophets when foretelling future events. But the former interpretation seems better to agree with the foregoing verse. And called thee from the chief men thereof — From the midst of many great and noble persons, among whom he lived in Chaldea. But the Hebrew, hylyxam, is rendered by Vitringa and Dr. Waterland, from the sides thereof, and by Bishop Lowth, from the extremities thereof, which is probably the prophet’s meaning. I have chosen, and not cast thee away — Or, and will not reject thee: I have chosen thee and thy seed through all generations. They that were incensed against thee shall be confounded — Both because their hopes and designs shall be utterly disappointed, and because the mischief which they contrived against thee shall fall on themselves. They shall be as nothing — Shall come to nothing, or perish. Thou shalt not find them — They shall be so totally consumed, that although thou search for them, thou shalt not be able to find them anywhere in the world. “The powerful monarchies that have been incensed against the church, and have contended with her, have been put to shame, and brought to nothing: and this prediction hath already been fulfilled in the ruin of the Egyptian, Assyrian, Chaldean, Macedonian, and Roman empires, which we now may seek for in vain; for no vestiges of the four former, and scarcely any of the last, can be found; while the church still subsists! In like manner all that now do, or hereafter shall contend with her, shall perish.” — Scott. I the Lord will hold thy hand — Or, will strengthen it, as qyzjm signifies: I will assist and enable thee to vanquish all thine enemies.

8-10. The sarcasm is now that of silence; the idol does not speak. There is therefore no farce of waiting for a reply, but Jehovah turns his address at once to Israel, who recognises the sole invisible deity in his own Lord Jehovah of Israel. Thou, Israel, art my servant — The Lord’s address is in terms of affection. The collective body of Israel is God’s servant, chosen servant, in the person of their ancestor Abraham, Jehovah’s friend, or the one (literally) loving Jehovah. Special protection and care over Israel along his whole history is here asserted. Selected first from Mesopotamia, then rescued from base slavery in Egypt, now to be delivered from exile in Babylon, the people may well be said to be taken from the ends of the earth, the sides or corners thereof — not from chief men, as in our version. From all the places where the lot of Israel has been cast, God has hitherto rescued them, and there can now be no reason for fear, for the right hand — the power, in other words, of omnipotence — is underneath to uphold.

V. 11. Confounded-Because the mischief which they contrived against thee shall fall upon themselves.

Verses 8-13. But thou, Israel, art my servant — Thus the Gentiles show themselves to be the servants of their idols, and own them for their gods: but thou art my people, and I am and will be thy God. Jacob, whom I have chosen — Out of the multitude of idolatrous nations, to be my peculiar people. The seed of Abraham my friend — With whom I made a strict league of perpetual friendship: see Genesis 12:2, 3, and 15:1, 8. “The expressions are very endearing: it is honourable to be God’s servant, still more so to be his chosen servant, and to be descended from one to whom he vouchsafed the title of friend, as God did to Abraham, (2 Chronicles 20:7,) the greatest honour that any man is capable of: which glorious privilege Christ was pleased to communicate to his disciples, John 15:13. Thou whom I have taken, &c. — Thou Israel, whom I took to myself, and brought hither in the loins of thy father Abraham, from a remote country, namely, from Chaldea; or, whom I brought out of Babylon into thine own land: which, though yet to come, he may speak of as of a thing past, according to the usual custom of the prophets when foretelling future events. But the former interpretation seems better to agree with the foregoing verse. And called thee from the chief men thereof — From the midst of many great and noble persons, among whom he lived in Chaldea. But the Hebrew, hylyxam, is rendered by Vitringa and Dr. Waterland, from the sides thereof, and by Bishop Lowth, from the extremities thereof, which is probably the prophet’s meaning. I have chosen, and not cast thee away — Or, and will not reject thee: I have chosen thee and thy seed through all generations. They that were incensed against thee shall be confounded — Both because their hopes and designs shall be utterly disappointed, and because the mischief which they contrived against thee shall fall on themselves. They shall be as nothing — Shall come to nothing, or perish. Thou shalt not find them — They shall be so totally consumed, that although thou search for them, thou shalt not be able to find them anywhere in the world. “The powerful monarchies that have been incensed against the church, and have contended with her, have been put to shame, and brought to nothing: and this prediction hath already been fulfilled in the ruin of the Egyptian, Assyrian, Chaldean, Macedonian, and Roman empires, which we now may seek for in vain; for no vestiges of the four former, and scarcely any of the last, can be found; while the church still subsists! In like manner all that now do, or hereafter shall contend with her, shall perish.” — Scott. I the Lord will hold thy hand — Or, will strengthen it, as qyzjm signifies: I will assist and enable thee to vanquish all thine enemies.

11. The tables shall turn. Israel’s persecutors hitherto shall come to mortification, and, like their idols, to nothingness. The usual conversive Hebrew past tenses here contemplate things yet future as already past.

Verses 8-13. But thou, Israel, art my servant — Thus the Gentiles show themselves to be the servants of their idols, and own them for their gods: but thou art my people, and I am and will be thy God. Jacob, whom I have chosen — Out of the multitude of idolatrous nations, to be my peculiar people. The seed of Abraham my friend — With whom I made a strict league of perpetual friendship: see Genesis 12:2, 3, and 15:1, 8. “The expressions are very endearing: it is honourable to be God’s servant, still more so to be his chosen servant, and to be descended from one to whom he vouchsafed the title of friend, as God did to Abraham, (2 Chronicles 20:7,) the greatest honour that any man is capable of: which glorious privilege Christ was pleased to communicate to his disciples, John 15:13. Thou whom I have taken, &c. — Thou Israel, whom I took to myself, and brought hither in the loins of thy father Abraham, from a remote country, namely, from Chaldea; or, whom I brought out of Babylon into thine own land: which, though yet to come, he may speak of as of a thing past, according to the usual custom of the prophets when foretelling future events. But the former interpretation seems better to agree with the foregoing verse. And called thee from the chief men thereof — From the midst of many great and noble persons, among whom he lived in Chaldea. But the Hebrew, hylyxam, is rendered by Vitringa and Dr. Waterland, from the sides thereof, and by Bishop Lowth, from the extremities thereof, which is probably the prophet’s meaning. I have chosen, and not cast thee away — Or, and will not reject thee: I have chosen thee and thy seed through all generations. They that were incensed against thee shall be confounded — Both because their hopes and designs shall be utterly disappointed, and because the mischief which they contrived against thee shall fall on themselves. They shall be as nothing — Shall come to nothing, or perish. Thou shalt not find them — They shall be so totally consumed, that although thou search for them, thou shalt not be able to find them anywhere in the world. “The powerful monarchies that have been incensed against the church, and have contended with her, have been put to shame, and brought to nothing: and this prediction hath already been fulfilled in the ruin of the Egyptian, Assyrian, Chaldean, Macedonian, and Roman empires, which we now may seek for in vain; for no vestiges of the four former, and scarcely any of the last, can be found; while the church still subsists! In like manner all that now do, or hereafter shall contend with her, shall perish.” — Scott. I the Lord will hold thy hand — Or, will strengthen it, as qyzjm signifies: I will assist and enable thee to vanquish all thine enemies.

V. 13. Will hold-Will enable thee to vanquish all thine enemies.

Verses 8-13. But thou, Israel, art my servant — Thus the Gentiles show themselves to be the servants of their idols, and own them for their gods: but thou art my people, and I am and will be thy God. Jacob, whom I have chosen — Out of the multitude of idolatrous nations, to be my peculiar people. The seed of Abraham my friend — With whom I made a strict league of perpetual friendship: see Genesis 12:2, 3, and 15:1, 8. “The expressions are very endearing: it is honourable to be God’s servant, still more so to be his chosen servant, and to be descended from one to whom he vouchsafed the title of friend, as God did to Abraham, (2 Chronicles 20:7,) the greatest honour that any man is capable of: which glorious privilege Christ was pleased to communicate to his disciples, John 15:13. Thou whom I have taken, &c. — Thou Israel, whom I took to myself, and brought hither in the loins of thy father Abraham, from a remote country, namely, from Chaldea; or, whom I brought out of Babylon into thine own land: which, though yet to come, he may speak of as of a thing past, according to the usual custom of the prophets when foretelling future events. But the former interpretation seems better to agree with the foregoing verse. And called thee from the chief men thereof — From the midst of many great and noble persons, among whom he lived in Chaldea. But the Hebrew, hylyxam, is rendered by Vitringa and Dr. Waterland, from the sides thereof, and by Bishop Lowth, from the extremities thereof, which is probably the prophet’s meaning. I have chosen, and not cast thee away — Or, and will not reject thee: I have chosen thee and thy seed through all generations. They that were incensed against thee shall be confounded — Both because their hopes and designs shall be utterly disappointed, and because the mischief which they contrived against thee shall fall on themselves. They shall be as nothing — Shall come to nothing, or perish. Thou shalt not find them — They shall be so totally consumed, that although thou search for them, thou shalt not be able to find them anywhere in the world. “The powerful monarchies that have been incensed against the church, and have contended with her, have been put to shame, and brought to nothing: and this prediction hath already been fulfilled in the ruin of the Egyptian, Assyrian, Chaldean, Macedonian, and Roman empires, which we now may seek for in vain; for no vestiges of the four former, and scarcely any of the last, can be found; while the church still subsists! In like manner all that now do, or hereafter shall contend with her, shall perish.” — Scott. I the Lord will hold thy hand — Or, will strengthen it, as qyzjm signifies: I will assist and enable thee to vanquish all thine enemies.

13. The stated reasons continue for hope, and not doubt; they lie in God’s continually encouraging, Fear not. In all these verses God is the speaker. Time past and time future is always to him time present.

V. 14. Thou worm-Who art weak in thyself, and trodden under foot by thy proud enemies.

Verse 14. Fear not, thou worm Jacob] In the rabbinical commentary on the five books of Moses, Yelamedenu, it is asked, Why are the Israelites called a worm? To signify, that as the worm does not smite, that is, gnaw the cedars, but with its mouth, which is very tender, yet it nevertheless destroys the hard wood; so all the strength of the Israelites is in prayer, by which they smite the wicked of this world, though strong like the cedars, to which they are compared, Ezekiel 31:3.

Verses 14-16. Fear not, thou worm Jacob — Who art weak in thyself, despised and trodden under foot by thy proud and potent enemies. I will make thee a new sharp thrashing instrument — Such as were usual in those times and places. Thou shall thrash the mountains and hills — The great and lofty potentates of the world, which set themselves against thee: or, the greater or lesser kingdoms or countries which were enemies to God’s truth and people; so the phrase signifies, Isaiah 2:14, and Psalms 72:3Psalm 72:3. The expressions of this and the following verse allude to the custom of the eastern countries, of having their thrashing-floors upon the tops of hills and mountains. Thou shalt fan them — When thou hast beaten them as small as chaff; and the wind shall carry them away — They shall no more molest thee; they shall be scattered and lost. And thou shalt glory in the Holy One of Israel — For to him, and not to thyself, thou shalt ascribe thy victory over thine enemies.

14. Thou worm Jacob — The term “worm” expresses feebleness, and is applied to give the hint that Israel’s predicted deliverance is not to be a thing of their own achievement. Thy Redeemer — See Leviticus 25:25-27. Jehovah is to stand in the relation of near kinsman to Israel, especially to the remnant in Babylon, to pay ransom, as it were, for their deliverance; a typical conception, somehow, of Him who is to be the coming incarnate Redeemer, the Messiah. Nearly universal is the argument with evangelical interpreters that Jehovah of the Old Testament becomes, “in the fulness of times,” the Lord Jesus of the New.

V. 15. An instrument-Such as were usual in those times and places. The mountains-The great and lofty potentates of the world.

Verse 15. A new sharp threshing instrument having teeth— “A threshing wain; a new corn-drag armed with pointed teeth”] See Clarke’s notes on “Isaiah 28:27”; “Isaiah 28:28”. Thou shalt thresh the mountains] Mountains and hills are here used metaphorically for the kings and princes of the Gentiles.—Kimchi.

Verses 14-16. Fear not, thou worm Jacob — Who art weak in thyself, despised and trodden under foot by thy proud and potent enemies. I will make thee a new sharp thrashing instrument — Such as were usual in those times and places. Thou shall thrash the mountains and hills — The great and lofty potentates of the world, which set themselves against thee: or, the greater or lesser kingdoms or countries which were enemies to God’s truth and people; so the phrase signifies, Isaiah 2:14, and Psalms 72:3Psalm 72:3. The expressions of this and the following verse allude to the custom of the eastern countries, of having their thrashing-floors upon the tops of hills and mountains. Thou shalt fan them — When thou hast beaten them as small as chaff; and the wind shall carry them away — They shall no more molest thee; they shall be scattered and lost. And thou shalt glory in the Holy One of Israel — For to him, and not to thyself, thou shalt ascribe thy victory over thine enemies.

15, 16. I will make thee a new… threshing instrument — The remnant of Israel, when set free, shall be God’s threshing drag-net (see Isaiah 28:25-29) over opposers and idolaters; a frame of plank shod with rollers, or with stones or iron, here with iron, having teeth, sharpened teeth. All this means spiritual might. Mountains… hills — Opposers of fearful purpose and aspect. These are to be ground to powder, reduced to beggarly weakness through the mighty moral power with which the beggarly, weak remnant of Israel is to become endowed. Thou shalt fan them — The winnowing and the strong wind are put in contrast with God and his renewed people, as regards the once proud and boastful opposers and oppressors.

V. 16. Fan-When thou hast beaten them as small as chaff. In the Holy One-For to him, thou shalt ascribe thy victory.

Verses 14-16. Fear not, thou worm Jacob — Who art weak in thyself, despised and trodden under foot by thy proud and potent enemies. I will make thee a new sharp thrashing instrument — Such as were usual in those times and places. Thou shall thrash the mountains and hills — The great and lofty potentates of the world, which set themselves against thee: or, the greater or lesser kingdoms or countries which were enemies to God’s truth and people; so the phrase signifies, Isaiah 2:14, and Psalms 72:3Psalm 72:3. The expressions of this and the following verse allude to the custom of the eastern countries, of having their thrashing-floors upon the tops of hills and mountains. Thou shalt fan them — When thou hast beaten them as small as chaff; and the wind shall carry them away — They shall no more molest thee; they shall be scattered and lost. And thou shalt glory in the Holy One of Israel — For to him, and not to thyself, thou shalt ascribe thy victory over thine enemies.

15, 16. I will make thee a new… threshing instrument — The remnant of Israel, when set free, shall be God’s threshing drag-net (see Isaiah 28:25-29) over opposers and idolaters; a frame of plank shod with rollers, or with stones or iron, here with iron, having teeth, sharpened teeth. All this means spiritual might. Mountains… hills — Opposers of fearful purpose and aspect. These are to be ground to powder, reduced to beggarly weakness through the mighty moral power with which the beggarly, weak remnant of Israel is to become endowed. Thou shalt fan them — The winnowing and the strong wind are put in contrast with God and his renewed people, as regards the once proud and boastful opposers and oppressors.

Verses 17-20. When the poor and needy seek water, &c. — When my poor people are come to the greatest extremity of danger and misery, then will I appear for their relief. I will open rivers in high places — Upon the hills and mountains, where, by the course of nature, there are no rivers; and fountains in the midst of valleys — Or, in the valleys, namely, in such of them as are not well watered. I will make the wilderness a pool of water, &c. — Those people who are like a dry and barren wilderness, I will abundantly water with my blessings, and make them fruitful: which may be understood either of the Jews, who were in a wilderness condition, till God brought them out of it; or of the Gentiles converted to the true religion under the gospel. I will plant in the wilderness the cedar, the myrtle, &c. — Trees which are both useful and pleasant to the eye, and affording a good shadow to the traveller. But what particular trees the Hebrew words here used signify is not certainly known. That they may see — Or, that men may see: that all that see this wonderful change may consider it, and acknowledge that the hand of the Lord hath done this — That it is the work of God. “The many wonderful steps by which the restoration of the Jewish nation shall be brought about, will convince all considering persons that it is the work of God; and his power will still more undeniably discover itself in the propagation of the gospel, and the enlightening of those who sit in darkness with the saving truth of it.” — Lowth.

17, 18. Poor and needy — They of the now exiled ones, under the figure of crossing the desert toward Jerusalem and Zion, emblemizing all the dark desert journeyings which the good of this evil world are often called to take; but in which water, free, abundant, and flowing — the figure of grace and salvation, and all needed alleviations, to wayfaring ones who humbly trust in God — is provided.

V. 18. In high places-Upon the mountains where by the course of nature there are no rivers. The dry land-Their people who are like a dry and barren wilderness. I will abundantly water with my blessings.

Verses 17-20. When the poor and needy seek water, &c. — When my poor people are come to the greatest extremity of danger and misery, then will I appear for their relief. I will open rivers in high places — Upon the hills and mountains, where, by the course of nature, there are no rivers; and fountains in the midst of valleys — Or, in the valleys, namely, in such of them as are not well watered. I will make the wilderness a pool of water, &c. — Those people who are like a dry and barren wilderness, I will abundantly water with my blessings, and make them fruitful: which may be understood either of the Jews, who were in a wilderness condition, till God brought them out of it; or of the Gentiles converted to the true religion under the gospel. I will plant in the wilderness the cedar, the myrtle, &c. — Trees which are both useful and pleasant to the eye, and affording a good shadow to the traveller. But what particular trees the Hebrew words here used signify is not certainly known. That they may see — Or, that men may see: that all that see this wonderful change may consider it, and acknowledge that the hand of the Lord hath done this — That it is the work of God. “The many wonderful steps by which the restoration of the Jewish nation shall be brought about, will convince all considering persons that it is the work of God; and his power will still more undeniably discover itself in the propagation of the gospel, and the enlightening of those who sit in darkness with the saving truth of it.” — Lowth.

17, 18. Poor and needy — They of the now exiled ones, under the figure of crossing the desert toward Jerusalem and Zion, emblemizing all the dark desert journeyings which the good of this evil world are often called to take; but in which water, free, abundant, and flowing — the figure of grace and salvation, and all needed alleviations, to wayfaring ones who humbly trust in God — is provided.

V. 19. The box tree-Trees which are both useful and pleasant to the eye, and giving a good shadow to the traveller. But what particular trees these Hebrew words signify, is not certainly known.

Verse 19. I will plant in the wilderness the cedar] The two preceding verses express God’s mercy to them in their passage through the dry deserts, in supplying them with abundant water, when distressed with thirst, in allusion to the exodus. This verse expresses the relief afforded to them, fainting with heat in their journey through that hot country, destitute of shelter, by causing shady trees, and those of the tallest and most beautiful kinds, to spring up for their defense. The apocryphal Baruch, speaking of the return from Babylon, expresses God’s protection of his people by the same image: “Even the woods and every sweet-smelling tree shall overshadow Israel by the commandment of God.” Isaiah 5:8. The oil tree] This, Kimchi says, is not to be understood of the olive tree, for the olive is distinguished, Nehemiah 8:15; but it means the pine or fir, from which pitch is extracted.

Verses 17-20. When the poor and needy seek water, &c. — When my poor people are come to the greatest extremity of danger and misery, then will I appear for their relief. I will open rivers in high places — Upon the hills and mountains, where, by the course of nature, there are no rivers; and fountains in the midst of valleys — Or, in the valleys, namely, in such of them as are not well watered. I will make the wilderness a pool of water, &c. — Those people who are like a dry and barren wilderness, I will abundantly water with my blessings, and make them fruitful: which may be understood either of the Jews, who were in a wilderness condition, till God brought them out of it; or of the Gentiles converted to the true religion under the gospel. I will plant in the wilderness the cedar, the myrtle, &c. — Trees which are both useful and pleasant to the eye, and affording a good shadow to the traveller. But what particular trees the Hebrew words here used signify is not certainly known. That they may see — Or, that men may see: that all that see this wonderful change may consider it, and acknowledge that the hand of the Lord hath done this — That it is the work of God. “The many wonderful steps by which the restoration of the Jewish nation shall be brought about, will convince all considering persons that it is the work of God; and his power will still more undeniably discover itself in the propagation of the gospel, and the enlightening of those who sit in darkness with the saving truth of it.” — Lowth.

19, 20. I will plant in the wilderness — Quite as ample shall be the protection from heat and sunstroke by means of overspreading shade from the trees which God shall plant in the waterless desert: the cedar, such as Lebanon grows; the shittah tree, or, acacia, which abounds in Arabia’s favourite valleys; the oil tree, that is, the wild olive; fir tree, or the cypress; the pine, or, as Gesenius renders it, the durable holm oak; the box, a species of cedar, (Gesenius,) — these are to cover the wilderness for the safety and refreshment of God’s people. Here is employed Isaiah’s accustomed imagery. See chapter 35. Here, too, is incidental evidence — from the nature of the trees mentioned — of Isaiah’s authorship, though the chapters in the earlier prophecies having resemblance to those in these later prophecies, are, by the negative critics, all alike thrown out. The description, however, is of trees familiar to all in Palestine; scarcely so to any Babylonian resident claimed to be necessarily the author. All these rich provisions are to show the difference there is between trusting in the Holy One of Israel (the other keyword of these chapters) and trusting to lifeless idols.

Verse 20. And consider] The verb wmycy yasimu, without bl leb added, cannot signify to apply the heart, or to attend to a thing, as Houbigant has observed; he therefore reads wmvy yashshemu, they shall wonder. The conjecture is ingenious; but it is much more probable that the word bl leb is lost out of the text; for all the ancient versions render the phrase to the same sense, as if it were fully expressed, bl wmycy yasimu leb; and the Chaldee renders it paraphrastically, yet still retaining the very words in his paraphrase, לבהונ l[ ytljd ושוונ vishavvun dechalti al lebehon, “that they may put my fear in their heart.” See also Isaiah 41:22, where the same phrase is used.

Verses 17-20. When the poor and needy seek water, &c. — When my poor people are come to the greatest extremity of danger and misery, then will I appear for their relief. I will open rivers in high places — Upon the hills and mountains, where, by the course of nature, there are no rivers; and fountains in the midst of valleys — Or, in the valleys, namely, in such of them as are not well watered. I will make the wilderness a pool of water, &c. — Those people who are like a dry and barren wilderness, I will abundantly water with my blessings, and make them fruitful: which may be understood either of the Jews, who were in a wilderness condition, till God brought them out of it; or of the Gentiles converted to the true religion under the gospel. I will plant in the wilderness the cedar, the myrtle, &c. — Trees which are both useful and pleasant to the eye, and affording a good shadow to the traveller. But what particular trees the Hebrew words here used signify is not certainly known. That they may see — Or, that men may see: that all that see this wonderful change may consider it, and acknowledge that the hand of the Lord hath done this — That it is the work of God. “The many wonderful steps by which the restoration of the Jewish nation shall be brought about, will convince all considering persons that it is the work of God; and his power will still more undeniably discover itself in the propagation of the gospel, and the enlightening of those who sit in darkness with the saving truth of it.” — Lowth.

19, 20. I will plant in the wilderness — Quite as ample shall be the protection from heat and sunstroke by means of overspreading shade from the trees which God shall plant in the waterless desert: the cedar, such as Lebanon grows; the shittah tree, or, acacia, which abounds in Arabia’s favourite valleys; the oil tree, that is, the wild olive; fir tree, or the cypress; the pine, or, as Gesenius renders it, the durable holm oak; the box, a species of cedar, (Gesenius,) — these are to cover the wilderness for the safety and refreshment of God’s people. Here is employed Isaiah’s accustomed imagery. See chapter 35. Here, too, is incidental evidence — from the nature of the trees mentioned — of Isaiah’s authorship, though the chapters in the earlier prophecies having resemblance to those in these later prophecies, are, by the negative critics, all alike thrown out. The description, however, is of trees familiar to all in Palestine; scarcely so to any Babylonian resident claimed to be necessarily the author. All these rich provisions are to show the difference there is between trusting in the Holy One of Israel (the other keyword of these chapters) and trusting to lifeless idols.

Verse 21. Bring forth your strong reasons— “Produce these your mighty powers”] “Let your idols come forward which you consider to be so very strong.” Hieron. in loc. I prefer this to all other interpretations of this place; and to Jerome’s own translation of it, which he adds immediately after, Afferte, si quid forte habetis. “Bring it forward, if haply ye have any thing.” The false gods are called upon to come forth and appear in person; and to give evident demonstration of their foreknowledge and power by foretelling future events, and exerting their power in doing good or evil.

Verses 21-24. Produce your cause — He renews his challenge to the idolaters to plead the cause of their idols, and give convincing proof of their divinity: see on verse 1. Bring forth your strong reasons — Hebrew, µkytwmx[ wvygh, which Bishop Lowth renders, “Produce these your mighty powers;” and Jerome, “Accedant idola vestra, quæ putatis esse fortissima,” let those of your idols, whom you think most powerful, approach. “I prefer this,” says the bishop, “to all other interpretations of this place. The false gods are called upon to come forth and appear in person, and to give evident demonstration of their foreknowledge and power, by foretelling future events, and exerting their power in doing good or evil.” Let them — Either the idols, or the idolaters in the name and by the help of their idols; show us what shall happen — All future events, which he divides into two sorts in the following clause, the former and the latter. Let them show the former things — Let the idols, or you their worshippers, prove that they ever uttered any true oracles or prophecies relating to former times, and, that the event hath exactly answered the prediction, and this will give credit to any predictions they shall deliver relating to things yet future. Or, by the former things, may be meant such things as should shortly come to pass, which might be better discerned than those things which were yet at a greater distance. So understood, he proposes the easiest part first. Let us try whether they can foretel those things which are even at the door, and, if so, we will try them further. Let them tell us what things shall happen, and in what order; which first and which last. That we may consider them — Hebrew, wnbl hmyvnw, and we will set our heart to it. We will allow the argument its due weight, and either fairly answer it, or give up our cause against idols; and know — That we may know; the latter end of them — The consequence of them, as ˆtyrja may be rendered, whether the events answer to their predictions. Or declare us things for to come — Namely, after a long time. That we may know that ye are gods — That we may have, if not a certain proof, yet a probable argument of your deity. Yea, do good or do evil — Protect your worshippers, whom I intend to destroy, or destroy my people, whom I intend to save; that we may be dismayed, &c. — That I and my people may be astonished, and forced to acknowledge your godhead. Behold, ye are of nothing — You lately were nothing, without any being at all; and your work of naught — Your operations are like your beings; there is no reality in your beings, nor efficacy in your actions. An abomination is he that chooseth you — He that chooseth you for his gods is most abominable for his folly, as well as his wickedness.

21. Produce your cause — Jehovah’s address is here again to the idolaters. He demands that they do their best in bringing proofs of the power of their so-called gods.

V. 22. Them-The idols. Former things-Such things as should shortly come to pass. The latter end-Whether the events answer to their predictions.

Verses 21-24. Produce your cause — He renews his challenge to the idolaters to plead the cause of their idols, and give convincing proof of their divinity: see on verse 1. Bring forth your strong reasons — Hebrew, µkytwmx[ wvygh, which Bishop Lowth renders, “Produce these your mighty powers;” and Jerome, “Accedant idola vestra, quæ putatis esse fortissima,” let those of your idols, whom you think most powerful, approach. “I prefer this,” says the bishop, “to all other interpretations of this place. The false gods are called upon to come forth and appear in person, and to give evident demonstration of their foreknowledge and power, by foretelling future events, and exerting their power in doing good or evil.” Let them — Either the idols, or the idolaters in the name and by the help of their idols; show us what shall happen — All future events, which he divides into two sorts in the following clause, the former and the latter. Let them show the former things — Let the idols, or you their worshippers, prove that they ever uttered any true oracles or prophecies relating to former times, and, that the event hath exactly answered the prediction, and this will give credit to any predictions they shall deliver relating to things yet future. Or, by the former things, may be meant such things as should shortly come to pass, which might be better discerned than those things which were yet at a greater distance. So understood, he proposes the easiest part first. Let us try whether they can foretel those things which are even at the door, and, if so, we will try them further. Let them tell us what things shall happen, and in what order; which first and which last. That we may consider them — Hebrew, wnbl hmyvnw, and we will set our heart to it. We will allow the argument its due weight, and either fairly answer it, or give up our cause against idols; and know — That we may know; the latter end of them — The consequence of them, as ˆtyrja may be rendered, whether the events answer to their predictions. Or declare us things for to come — Namely, after a long time. That we may know that ye are gods — That we may have, if not a certain proof, yet a probable argument of your deity. Yea, do good or do evil — Protect your worshippers, whom I intend to destroy, or destroy my people, whom I intend to save; that we may be dismayed, &c. — That I and my people may be astonished, and forced to acknowledge your godhead. Behold, ye are of nothing — You lately were nothing, without any being at all; and your work of naught — Your operations are like your beings; there is no reality in your beings, nor efficacy in your actions. An abomination is he that chooseth you — He that chooseth you for his gods is most abominable for his folly, as well as his wickedness.

22, 23. Let them… show us what shall happen — The main challenge is, as to the power of idols to foretell events. But — either as if disgusted with such a proposition, or as if the false prophets, in their usual way, did attempt to answer by isolated, unintelligible statements, though this is not intimated — the whole thing was at once quashed by the virtual question. “Do ye know any thing at all — past, present, or future?” The conclusion is shown in the next verse.

V. 23. Do good-Protect your worshippers whom I intend to destroy, and destroy my people whom I intend to save. That-That I and my people may be astonished, and forced to acknowledge your godhead.

Verse 23. That we may be dismayed, and behold it together— “Then shall we be struck at once with admiration and terror.”] The word arnw venere is written imperfectly in the Hebrew text; the Masoretes supply h he at the end; and so it is read in twenty-two MSS. and four editions; that is, harnw venireh, and we shall see. But the true reading seems to be arynw venira, and we shall fear, with y yod supplied, from ary yara.

Verses 21-24. Produce your cause — He renews his challenge to the idolaters to plead the cause of their idols, and give convincing proof of their divinity: see on verse 1. Bring forth your strong reasons — Hebrew, µkytwmx[ wvygh, which Bishop Lowth renders, “Produce these your mighty powers;” and Jerome, “Accedant idola vestra, quæ putatis esse fortissima,” let those of your idols, whom you think most powerful, approach. “I prefer this,” says the bishop, “to all other interpretations of this place. The false gods are called upon to come forth and appear in person, and to give evident demonstration of their foreknowledge and power, by foretelling future events, and exerting their power in doing good or evil.” Let them — Either the idols, or the idolaters in the name and by the help of their idols; show us what shall happen — All future events, which he divides into two sorts in the following clause, the former and the latter. Let them show the former things — Let the idols, or you their worshippers, prove that they ever uttered any true oracles or prophecies relating to former times, and, that the event hath exactly answered the prediction, and this will give credit to any predictions they shall deliver relating to things yet future. Or, by the former things, may be meant such things as should shortly come to pass, which might be better discerned than those things which were yet at a greater distance. So understood, he proposes the easiest part first. Let us try whether they can foretel those things which are even at the door, and, if so, we will try them further. Let them tell us what things shall happen, and in what order; which first and which last. That we may consider them — Hebrew, wnbl hmyvnw, and we will set our heart to it. We will allow the argument its due weight, and either fairly answer it, or give up our cause against idols; and know — That we may know; the latter end of them — The consequence of them, as ˆtyrja may be rendered, whether the events answer to their predictions. Or declare us things for to come — Namely, after a long time. That we may know that ye are gods — That we may have, if not a certain proof, yet a probable argument of your deity. Yea, do good or do evil — Protect your worshippers, whom I intend to destroy, or destroy my people, whom I intend to save; that we may be dismayed, &c. — That I and my people may be astonished, and forced to acknowledge your godhead. Behold, ye are of nothing — You lately were nothing, without any being at all; and your work of naught — Your operations are like your beings; there is no reality in your beings, nor efficacy in your actions. An abomination is he that chooseth you — He that chooseth you for his gods is most abominable for his folly, as well as his wickedness.

Ver. 23. Shew the things that are to come. Here is a challenge of the truth of prophecy, and a defiance given to all idols. Here is a declaration that God alone knows the events of futurity; yea, all contingencies, which have a dependence on the will of man. The testimony of the truth of all predictions is the Divinity. He alone has power to contemplate the future, and from eternity to look through all clouds, in all the wide-extended chain of cause and consequence. No creature ever had or can have this power. Here the words of the holy prophets are justified, and all idols, and all lying oracles, are covered with eternal shame.

The prophet here treats the heathen oracles with contempt; but that contempt admits their existence in his own times; and that existence was wide as the gentile world. The Chaldeans, the Egyptians, the Greeks, and the Druids, in every land, consulted their gods.

In 1711 a collection of letters was printed at Paris from missionaries in India. Among these is one from the venerable father Bouchet to father Baltus. He states “that demons still gave oracles, not from the mouth of the statues, but from men; and in a manner which could not proceed from the artifices of the priests. But that with regard to future events their oracles were ambiguous, and often false; for those things the demons could know only by conjecture.”

If we disbelieve the oracles of heathen temples, we disbelieve the testimony of the most accredited gentile historians, and many christian fathers. Herodotus, a judicious historian, mentions many instances, and sometimes names deceptions. The defeat of Perseus, king of Macedonia, was known at Rome on the fourth day. The battle gained by five thousand Croatians, was known in Peloponnesus the same day. The defeat of the Tarquin, near the Lake Regilla, was almost instantly published by two young men in Rome. Plutarch reports these in his life of Paul Emilius: p. 547. Still the words of our prophet are correct, no demon speaking either by priest, or pythoness, could tell the future.

22, 23. Let them… show us what shall happen — The main challenge is, as to the power of idols to foretell events. But — either as if disgusted with such a proposition, or as if the false prophets, in their usual way, did attempt to answer by isolated, unintelligible statements, though this is not intimated — the whole thing was at once quashed by the virtual question. “Do ye know any thing at all — past, present, or future?” The conclusion is shown in the next verse.

V. 24. Your work-Your operations are like your beings: there is no reality in your beings, nor efficacy in your actions.

Verse 24. Your work of naught— “Your operation is less than naught”] For [pam meepha, read מאפם meephes; so the Chaldee and Vulgate. A manifest error of the text; compare Isaiah 40:17. The rabbins acknowledge no such error, but say that the former word signifies the same with the latter, by a change of the two letters s samech and [ ain.—Sal. ben Melec in loc.

Verses 21-24. Produce your cause — He renews his challenge to the idolaters to plead the cause of their idols, and give convincing proof of their divinity: see on verse 1. Bring forth your strong reasons — Hebrew, µkytwmx[ wvygh, which Bishop Lowth renders, “Produce these your mighty powers;” and Jerome, “Accedant idola vestra, quæ putatis esse fortissima,” let those of your idols, whom you think most powerful, approach. “I prefer this,” says the bishop, “to all other interpretations of this place. The false gods are called upon to come forth and appear in person, and to give evident demonstration of their foreknowledge and power, by foretelling future events, and exerting their power in doing good or evil.” Let them — Either the idols, or the idolaters in the name and by the help of their idols; show us what shall happen — All future events, which he divides into two sorts in the following clause, the former and the latter. Let them show the former things — Let the idols, or you their worshippers, prove that they ever uttered any true oracles or prophecies relating to former times, and, that the event hath exactly answered the prediction, and this will give credit to any predictions they shall deliver relating to things yet future. Or, by the former things, may be meant such things as should shortly come to pass, which might be better discerned than those things which were yet at a greater distance. So understood, he proposes the easiest part first. Let us try whether they can foretel those things which are even at the door, and, if so, we will try them further. Let them tell us what things shall happen, and in what order; which first and which last. That we may consider them — Hebrew, wnbl hmyvnw, and we will set our heart to it. We will allow the argument its due weight, and either fairly answer it, or give up our cause against idols; and know — That we may know; the latter end of them — The consequence of them, as ˆtyrja may be rendered, whether the events answer to their predictions. Or declare us things for to come — Namely, after a long time. That we may know that ye are gods — That we may have, if not a certain proof, yet a probable argument of your deity. Yea, do good or do evil — Protect your worshippers, whom I intend to destroy, or destroy my people, whom I intend to save; that we may be dismayed, &c. — That I and my people may be astonished, and forced to acknowledge your godhead. Behold, ye are of nothing — You lately were nothing, without any being at all; and your work of naught — Your operations are like your beings; there is no reality in your beings, nor efficacy in your actions. An abomination is he that chooseth you — He that chooseth you for his gods is most abominable for his folly, as well as his wickedness.

24. Behold, ye are of nothing — Hebrew, worse than nothing. And your work of naught — Hebrew, worse than a viper. If this be the true reading, they are not only worse than nothing but their work is venomous. Let us leave it so, rather than tinker with the text to make it mean (as Gesenius and others) something else. Idol adherents are venomous in their arts, and so they are an abomination.

V. 25. Raised-Cyrus, might be said to come from the north, because he was a Mede by his mother, as he was a Persian by his father; or because a great part of his army was gathered out of Media, which was northward, in reference to Judea, and because Darius the Mede was joined with him in this expedition. Proclaim-This Cyrus did in express, emphatical terms, Ezra 1:1,2. As on mortar-Treading them down, as easily as a man treads down mortar.

Verse 25. I have raised up one from the north] “That is,” says Kimchi, “the Messiah. The king of Assyria placed the ten tribes in Chalach and Chabar by the river Gozan, and in the cities of the Medes, 2 Kings 17:6, which lands lie northerly and easterly.”

He shall come upon princes— “He shall trample on princes”] For aby yabo, Le Clerc reads sby yebes, from the Chaldee, who seems to read both words. “Forte legend. sbyw vaiyebes vel smryw vaiyirmos: sequitur s.” “This should perhaps be read sbyw vaiyebes, or smryw vaiyirmos: a s samech follows.”—Secker. See Nahum 3:14.

Verse 25. I have raised up, &c. — You neither foreknow, nor can do any thing. But I do now fore-tel, and will certainly effect, a great revolution and change in the world, which you shall not be able to hinder; one from the north — Cyrus might be said to come from the north, because he was a Mede by his mother, as he was a Persian by his father; or because a great part of his army was gathered out of Media, which was northward in reference to Judea, and because Darius the Mede was joined with him in this expedition. From the rising, &c., shall he call upon my name — Or proclaim my name, as the words may be rendered, which Cyrus did in express and emphatical terms, Ezra 1:1, 2. He shall come upon princes as upon mortar — Treading them down as easily as a man treadeth down mortar.

25. I have raised up one — Jehovah keeps the field as the moulder of history and foreteller of the future. In purpose he has “raised up one” from the north. In verse 2 it is “from the east.” Both are true. The joint powers of Media and Persia lay in both directions from Babylon. See notes to verse

2. This makes true God’s prediction of Cyrus, who is to come one hundred and fifty years after. From the rising of the sun — That is, from Persia, or even farther east, and may refer, not only to Cyrus, but concretely to the improved heathenism, but still heathen religion, which was to come to Babylon through Cyrus, namely, Zoroastrianism, a monotheistic religion, though crudely mixed, yet designed perhaps to play a part in palpably moulding the Hebrew religion in some additional items. (See RAWLINSON’S Five Great Monarchies, vol. iv, chap. 6.)

V. 26. Who-Which of your idols could foretel such things as these from the beginning of the world unto this day? Before-time-Before the things come to pass. Righteous-His cause is good: he is a God indeed. Heareth-Because you are dumb and cannot speak.

Verse 26. Your word] אמרתיכם imrntheychem; but, instead of this, one of my most ancient MSS. has דבריכם dibreychem. The meaning is nearly the same: but in this reading this MS. is singular.

Verse 26. Who hath declared from the beginning — Which of your idols could foretel such things as these from the beginning of the world unto this day? And beforetime — Before the things come to pass. That we may say, He is righteous — His cause is good; he is a God indeed. Yea, there is none that showeth — Hebrew, surely, there is none of your gods that hath done or can do this, and therefore their claim to divinity is false and foolish. There is none that heareth your words — Because you are dumb and cannot speak.

26. Who hath declared from the beginning — The questioned resumed as respects idols. Which of them ever gave a prediction at all? Which of them could even affirm as I, Jehovah, have affirmed of Cyrus? He is righteous — A better translation, at least of the thought, is that of Cowles: “Who has declared [any thing] from the beginning, that we may know [it,] and from before the event, and we will say, Right. [It is true.] Verily there has been no such revealer, no such publisher; not one who has heard your words — that is, real predictions.”

V. 27. The first-I who am the first, do and will foretel to my people things to come. Them-I also represent future things as if they were present. By them he means things which are to come. One-Messengers, who shall foretel the good tidings of their deliverance from captivity.

Verse 27. The first shall say to Zion, Behold, behold them— “I first to Zion gave the word, Behold they are here”] This verse is somewhat obscure by the transposition of the parts of the sentence, and the peculiar manner in which it is divided into two parallel lines. The verb at the end of the sentence belongs to both parts; and the phrase, Behold, they are here! is parallel to the messenger of glad tidings; and stands like it, as the accusative case to the verb. The following paraphrase will explain the form and the sense of it. “I first, by my prophets, give notice of these events, saying, Behold, they are at hand! and I give to Jerusalem a messenger of glad tidings.”

Verse 27. The first shall say, &c. — Hebrew, ˆwyxl ˆwvar, literally, first, or the first to Zion; which words some interpret thus: I, who am the first, (verse 4,) do and will foretel to my people things to come. Behold, behold them — I represent things future (namely, the rise of Cyrus, and the deliverance of my people from Babylon by him) as if they were present, and to be beheld with men’s bodily eyes. Behold the wonderful works which God hath wrought for you: or, Behold my people returning to their ancient habitations. Bishop Lowth, who observes, “The verse is somewhat obscure by the transposition of the parts of the sentence,” translates it thus: I first to Zion, (gave the word,) Behold, they are here; And to Jerusalem I give the messenger of good tidings. The sense of which he says is, “I first, by my prophets, give notice of these events, saying, Behold, they are at hand! I give to Jerusalem,” &c.

27. The first shall say to Zion — This verse is severely difficult. Who, or what is meant by ˆwvar, first? One explanation refers back to verse 4, where “I the Lord, the first” is found, and reads in this verse, “I, the Lord, will say to Zion,” — I, the first and only great Being, am alone competent to make this prediction. Behold them — Behold it, that is, there it is, namely, the fulfilled prediction. Others, making “the first” the first fruits (as in Septuagint, and Syriac Version) of Zion, consider Cyrus as meant and personified in the word “first,” and as such he becomes the fulfilled prediction; he is the evangelist to Jerusalem. Nagelsbach, apparently, adopts this view, and finds some support for it in Isaiah 45:1, where Cyrus is called “the anointed” of Jehovah, that is, the Messiah: not the true Messiah, indeed, yet in an important sense the beginning of the redemption of the restoration of God’s people from exile, and so a pre-eminent type of the true Messiah, and civilly the first fruits of the prediction. I will give to Jerusalem one — A publisher of good tidings; in other words, an evangelist. See Isaiah 40:9.

V. 28. For-I looked to see if I could find any man that could foretel future events. No man-Not any, of the idols; for the word man is sometimes used by the Hebrews of brute creatures, and even of lifeless things. No counsellor-Though these idols were often consulted, yet none of them were able to give any solid and certain advice concerning future things.

Verse 28. Among them— “Among the idols”] For hlamw umeelleh, I read ומאלים umeellim, with the Septuagint, kai apo twn eidwlwn, “and from or among the idols.” See Exodus 15:11; Isaiah 57:5. R. D. Kimchi has many good observations on this chapter. Bishop Lowth follows him in applying it to Abraham, and not to Cyrus; the whole being spoken in the past tense, which is not used, or rarely, in such a case for the future. Almost the whole of the rabbins understand it of Abraham. On Kimchi’s plan, the following is a paraphrase.

The righteous man—Abram, from the east—the land of his nativity, called the land of the children of the east, Genesis 29:1. Brought him to his feet—Whithersoever his feet went, he preached righteousness and truth; as it is written, “There he proclaimed in the name of JEHOVAH,” Genesis 21:31. And he called it wharqyw vaiyikraehu— that is, qrx tsedek, righteousness, to his feet, enabled him to hold it forth wherever he went.

He called the nations—To leave their idols and worship him who made the universe. He taught them the way of righteousness, truth, and faith. Was there ever a prodigy like to this? A man who had been an idolater, rising up against all the nations of the earth, reproving their faith, and not fearing before them nor their kings! Who stirred up his heart to do this? Was it not the Lord?

Gave the nations before him—And made him rule over kings— Chedorlaomer, and the kings which were with him: whom the Lord gave as dust to his sword, and stubble to his bow.

He pursued them—He and his three hundred and eighteen servants. He passed safely—µwlv shalom for בשלום beshalom, in safety; so said, because he lost not one of his men in this expedition. See Kimchi. ISAIAH

Verses 28, 29. For I beheld — I looked to see if I could find any of them that could certainly foretel future events; and there was no man — Not any of the idols; for the word man is sometimes used by the Hebrews of brute creatures, and even of lifeless things. There was no counsellor — Though these idols were often consulted, yet none of them were able to give any solid or certain advice concerning future things. Behold, they are all vanity — This is the conclusion of the whole dispute, and the just sentence which God passes upon idols: they are vain things, and falsely called gods. Their molten images are wind — Empty and unsatisfying things, and which, like the wind, do quickly pass away and come to nothing; and confusion — Confused, useless things, like that rude heap in the beginning of God’s creation, of which this word, wht, is used, Genesis 1:2. He mentions molten images particularly, because their materials were most precious, and more cost and art were commonly bestowed upon them than upon others: but under these he comprehends all images whatsoever.

28, 29. I beheld — All opportunities were given the prophets of idolatry, pagan priests, soothsayers, necromancers, etc., to furnish the first indication of predictive power; but not one ever appeared. There was no man — No one among all the pretenders, no idol divinity, could answer a word. They are all vanity — Nothingness. Idol and his worshippers are utter nothingness! All among them, when they attempt to speak, are wind and confusion.

The address is thus rounded off in this last return to the idol priests and prophets with whom it first started. The first part, as some divide it, (verses 1-24,) contains the judicial pleadings; the second part, (verses 25-29,) recapitulates the evidence and the verdict.

V. 29. Behold-This is the conclusion of the dispute, but under these he comprehends all images whatsoever. Wind-Empty and unsatisfying things. Confusion-Confused and useless things, like that rude heap in the beginning of God’s creation, of which this very word is used, Genesis 1:2.

Verses 28, 29. For I beheld — I looked to see if I could find any of them that could certainly foretel future events; and there was no man — Not any of the idols; for the word man is sometimes used by the Hebrews of brute creatures, and even of lifeless things. There was no counsellor — Though these idols were often consulted, yet none of them were able to give any solid or certain advice concerning future things. Behold, they are all vanity — This is the conclusion of the whole dispute, and the just sentence which God passes upon idols: they are vain things, and falsely called gods. Their molten images are wind — Empty and unsatisfying things, and which, like the wind, do quickly pass away and come to nothing; and confusion — Confused, useless things, like that rude heap in the beginning of God’s creation, of which this word, wht, is used, Genesis 1:2. He mentions molten images particularly, because their materials were most precious, and more cost and art were commonly bestowed upon them than upon others: but under these he comprehends all images whatsoever.

28, 29. I beheld — All opportunities were given the prophets of idolatry, pagan priests, soothsayers, necromancers, etc., to furnish the first indication of predictive power; but not one ever appeared. There was no man — No one among all the pretenders, no idol divinity, could answer a word. They are all vanity — Nothingness. Idol and his worshippers are utter nothingness! All among them, when they attempt to speak, are wind and confusion.

The address is thus rounded off in this last return to the idol priests and prophets with whom it first started. The first part, as some divide it, (verses 1-24,) contains the judicial pleadings; the second part, (verses 25-29,) recapitulates the evidence and the verdict.