Isaiah · Chapter 42

V. 1. Behold-The prophet having given one eminent instance of God’s certain fore-knowledge, in the deliverance of the Jews by Cyrus, now adds another more eminent example of it, by foretelling the coming of the Messiah. This place therefore is expressly interpreted of Christ, Matthew 12:18, &c. And to him, and to him only, all the particulars following, truly and evidently belong. Whom-Whom I will enable to do and suffer all those things which belong to his office. Elect-Chosen by me to this great work. Delighteth-Both for himself and for all his people, being fully satisfied with that sacrifice, which he shall offer up to me. Bring forth-Shall publish or shew, as this word is translated, Matthew 12:18. Judgment-The law, and will, and counsel of God, concerning man’s salvation. Gentiles-Not only to the Jews, but to the Heathen nations.

Verse 1. Behold my servant, whom I uphold] wb Ëmta ethmach bo, on whom I lean. Alluding to the custom of kings leaning on the arm of their most beloved and faithful servant. All, both Jews and Christians, agree, that the seven first verses of this chapter belong to Christ. Now, as they are evidently a continuation of the prophecy in the preceding chapter, that prophecy cannot belong to Cyrus, but to Christ.

He shall bring forth judgment to the Gentiles— “He shall publish judgment to the nations”] Four MSS. two ancient, add the conjunction cpvmw vemishpat. See Matthew 12:18.

The word cpvm mishpat, judgment, like hqdx tsedakah, righteousness, is taken in a great latitude of signification. It means rule, form, order, model, plan; rule of right, or of religion; an ordinance, institution; judicial process, cause, trial, sentence, condemnation, acquittal, deliverance, mercy, &c. It certainly means in this place the law to be published by Messiah, the institution of the Gospel.

Verse 1. Behold my servant, &c. — “The prophet, having opened his subject with the preparation for the return from the captivity at Babylon, and intimated that a much greater deliverance was covered under the veil of that event, proceeded to vindicate the power of God, as Creator and Disposer of all things, and his infinite knowledge from his prediction of future events, and in particular of that deliverance; he then went still further, and pointed out the instrument by which he should effect the redemption of his people from slavery, namely, a great conqueror, whom he would call forth from the north and the east, to execute his orders. He now proceeds to the great deliverance, and at once brings forth into full view the Messiah, without throwing any veil of allegory over the subject.” For, though the person here spoken of has by some been supposed to be Cyrus, and by others Isaiah himself, and by others again the people of the Jews; yet we are directed by an infallible interpreter to understand the prophet as speaking of Christ. For to him St. Matthew has directly applied his words; nor, as Bishop Lowth has observed, can they, “with any justice or propriety, be applied to any other person or character whatever.” This is so evident, that not only the generality of Christians, but the Chaldee paraphrast, and divers of the most learned Jews, understand the passage of the Messiah, and of him alone; and pass a very severe sentence upon their brethren that expound it of any other person, and affirm that they are smitten with blindness in this matter. Indeed, to him, and to him only, all the particulars here following do truly and evidently belong, as we shall see. My servant — Though he was the only Son of the Father, in a sense in which no creature, man or angel, was, is, or can be his son; see Hebrews 1:2-5; yet, as Mediator, and with respect to his human nature, he sustained the character, and appeared in the form of a servant, learned obedience to his Father’s will, practised it, and was continually employed in advancing the interests of his kingdom. Whom I uphold — Whom I assist, and enable to do and suffer all those things which belong to his office; mine elect — Chosen by me to this great work of mediation and redemption; in whom my soul delighteth — Or, as htxr is often rendered, is well pleased, both for himself and for all his people, being fully satisfied with that sacrifice which he shall offer up to me: see Matthew 3:17, and 17:5; 2 Peter 1:17; John 3:35. I have put my Spirit upon him — Not by, but without, measure, John 3:34; by which he is furnished with that abundance and eminence of graces and gifts which are necessary for the discharge of his high and mighty undertaking. He shall bring forth judgment to the Gentiles — He shall publish or show (as the word ayxy often signifies, and is translated Matthew 12:18) the law, counsel, or will of God concerning man’s salvation; and that not only to the Jews, to whom the knowledge of God’s law had been hitherto in a great measure confined, but to the heathen nations also.

Verse 1. Behold my servant. In the Chaldaic, the Messiah; and so the whole passage is cited from the LXX. Matthew 12:17-20. All other applications of the word “servant” are superseded. Christ took upon him the form of a servant, as the great minister of his Father’s kingdom, which kingdom he must deliver up at the end of time.

1. Behold my servant — Who is meant? Not Israel, as in Isaiah 41:8, nor the prophet himself, because what is affirmed of this “servant” transcends what any Old Testament prophet was ever called to, and what any mere man was ever capable of doing. The Targum adds Messiah to the words “my servant,” as explanatory of them. And Abarbanel, the Jewish enemy of Christians, says those who interpret otherwise are “smitten with blindness.” To the conception of a transcendent Personality the word must refer, from attributes following, which are applicable only to such a conception; in other words, to the incarnate Redeemer, looming up to the prophet’s eye from the far future. It may be asked what affinity has this word here with the same word in Isaiah 41:8, and in Isaiah 42:19, 20, where it seems God’s true Israel is called his “servant.” The answer is, our prophet was of the broadest cast of mind; of loftiest spiritual conceptions withal; and was ever certain of victory crowning truth and righteousness as against idolatry and sin; and the conqueror was ever to be the Messiah, first of the Davidic type of kingly glory and righteousness, (Isaiah 17:12;) then Jehovah and co-workers, namely, the embodied idea of the true Israel as in these chapters, (41-47;) then the holy seed descended from Abraham, the indestructible germ, in which the continuity of Israel was preserved, culminating in the Christ, as St. Paul interprets in Galatians 3:16. The one true Israel becomes thus individualized in the person of the future great deliverer, the coming Christ. Delitzsch illustrates by a pyramid, of which the base is Israel as a whole; the central section Israel according to the flesh, but purified, and so the remnant Israel; the apex is the personal Messiah springing out of Israel. God has also his “servants” outside of Israel; of whom, in these chapters, is Cyrus, representing employed agencies from the Gentile world over whom he rules, as do typical Messianic agencies from Israel in whom he rules.

V. 2. Cry-In a way of contention, or ostentation. Lift-His voice. Heard-As contentious and vain-glorious persons frequently do.

Verses 2, 3. He shall not cry — In a way of contention or ostentation. He shall neither erect nor govern his kingdom with violence or outward pomp and state, like worldly princes, but with meekness and humility. He shall not lift up — Namely, his voice; nor cause it to be heard in the street — As contentious and vain-glorious persons frequently do. “He shall instruct those that oppose themselves, with all meekness and gentleness; he shall patiently endure the contradictions of sinners against himself, and not vindicate himself against their calumnies in an angry or clamorous manner.” — Lowth. A bruised reed shall he not break — He will not deal roughly or rigorously with those that come to him, but he will use all gentleness and kindness to them, bearing with their infirmities, cherishing and encouraging the smallest beginnings of grace, supporting and comforting such as are bowed down under the burden of their sins, and healing wounded consciences. And the smoking flax shall he not quench — That wick of a candle, which is almost extinct, he will not quench, but revive and kindle it again. He shall bring forth judgment, &c. — The law of God, or the doctrine of the gospel, which he will bring forth unto, with, or according to truth — That is, truly and faithfully. St. Matthew reads the clause, Till he send forth judgment unto victory, expressing not so much the words, as the sense, of the original, which seems to be, “till he make the cause of righteousness and truth completely victorious, and gloriously triumphant over all opposition.”

2. He shall not cry — Here is described Messiah’s work as unobtrusive and unostentatious. He seeks no publicity by crying or shouting for others to give attention to him. If he work, he works in silence; if he suffer, he suffers in silence. See Isaiah 38:7; 58:4; Matthew 6:5; 12:16.

V. 3. Break-Christ will not deal rigorously with those that come to him, but he will use all gentleness, cherishing the smallest beginnings of grace, comforting and healing wounded consciences. Quench-That wick of a candle which is almost extinct, he will not quench, but revive and kindle it again. Judgment-The law of God, or the doctrine of the gospel, which he will bring forth, unto, with, or according to truth, that is, truly and faithfully.

Verses 2, 3. He shall not cry — In a way of contention or ostentation. He shall neither erect nor govern his kingdom with violence or outward pomp and state, like worldly princes, but with meekness and humility. He shall not lift up — Namely, his voice; nor cause it to be heard in the street — As contentious and vain-glorious persons frequently do. “He shall instruct those that oppose themselves, with all meekness and gentleness; he shall patiently endure the contradictions of sinners against himself, and not vindicate himself against their calumnies in an angry or clamorous manner.” — Lowth. A bruised reed shall he not break — He will not deal roughly or rigorously with those that come to him, but he will use all gentleness and kindness to them, bearing with their infirmities, cherishing and encouraging the smallest beginnings of grace, supporting and comforting such as are bowed down under the burden of their sins, and healing wounded consciences. And the smoking flax shall he not quench — That wick of a candle, which is almost extinct, he will not quench, but revive and kindle it again. He shall bring forth judgment, &c. — The law of God, or the doctrine of the gospel, which he will bring forth unto, with, or according to truth — That is, truly and faithfully. St. Matthew reads the clause, Till he send forth judgment unto victory, expressing not so much the words, as the sense, of the original, which seems to be, “till he make the cause of righteousness and truth completely victorious, and gloriously triumphant over all opposition.”

3. A bruised reed — In Isaiah 36:6, Egypt, impaired by Sargon of Assyria, was called a “broken reed.” Figuratively, the bruised and oppressed in Israel are compassionated by Messiah. Shall he not break — He will not bruise it more. His nature is to deal tenderly with all; not to command, but to give help more effective than individuals or peoples can obtain from other quarters. The smoking flax — The dimly burning and smoking wick, ready to go out for lack of oil, he trims and replenishes, thus imparting to it efficiency; whatever the exigency, he is at hand mercifully to give aid. Judgment — The true religion, with all it involves. Unto truth — Unto victory, to the ends of the earth and forever.

V. 4. ‘Till-‘Till he has established his law or doctrine, among the nations of the earth. Isles-The countries remote from Judea, shall gladly receive his doctrine.

Verse 4. He shall not fail nor be discouraged— “His force shall not be abated nor broken”] Rabbi Meir ita citat locum istum, ut post xwry yaruts, addat wjwk cocho, robur ejus, quod hodie non comparet in textu Hebræo, sed addendum videtur, ut sensus fiat planior. “Rabbi Meir cites this passage so as to add after xwry yarats wjwk cocho, his force, which word is not found in the present Hebrew text, but seems necessary to be added to make the sense more distinct.” Capell. Crit. Sac. p. 382. For which reason I had added it in the translation, before I observed this remark of Capellus.—L.

Verse 4. He shall not fail, nor be discouraged — Though he be thus meek and gentle, yet he is also courageous and resolute, notwithstanding all the many and great difficulties and conflicts to which he will be exposed, and he will persevere till he have finished his work. Till he have set judgment in the earth — Till, by his holy life, his extreme sufferings, his many miracles, his resurrection from the dead, his visible ascension into heaven, and the wonderful effusion of his Holy Spirit, in extraordinary gifts and graces on his apostles and other servants, he shall fully evince the certain truth and infinite importance of his doctrine, and the divine original and authority of that holy religion which he came to establish: or, till he shall erect his kingdom in the world, or a church for himself among men, and, by the power of his gospel and grace, shall reform mankind, and fix such principles in their minds as will make them wise and holy, just and good. Lowth thinks this prophecy relates chiefly to the propagation of the gospel in the world by his apostles and other messengers; observing that Christ himself was not sent but to the lost sheep of the house of Israel, and consequently could be a light to the Gentiles only as he commissioned others to preach the gospel to them: see Ephesians 2:17. And, taking the words in this comprehensive sense, they import, that our Saviour and his apostles would not be discouraged at the difficulties they were to meet with in the discharge of their office, but would still continue unwearied in their work, till, at last, they should surmount all opposition, plant judgment and truth in the earth, and make the remotest parts of the world own their dependance upon him as their Lord, and submit to his government. And the isles — Of the Gentiles, the countries remote from Judea, as the word often signifies; shall wait for his law — Shall gladly receive his doctrine and commands from time to time.

Ver. 4. He shall not fail—till he hath set judgment in the earth. The LXX, He shall shine out; that is, the Messiah shall proceed with his work, till he has filled the earth with righteousness; or according to St. Matthew, till he has sent forth judgment unto victory. This is very encouraging to weak believers; the tender reeds shall grow, and the smoking flax shall kindle to a flame. The LXX use the word isles and gentiles as synonimous. The isles of Chittim or Greece, and nations wide as the world, shall wait for the gospel-law. Moses gave laws to the Hebrews, Lycurgus to the Lacedemonians, Solon to the Athenians, but Christ is the lawgiver of the world.

4. He shall not fail — His work, though unshowy, shall be efficiently done; shall be everywhere extended. Set judgment — Established his religion. Isles — Regions in and around the seas: heathendom shall tire of idols, and clamour for Messiah’s coming and religion.

In these four verses are predicted attributes and doings which assuredly make out God’s “servant” (verse 1) as more than a mere man, and more than Israel collectively.

V. 5. He-This description of God’s infinite power, is seasonably added, to give them assurance of the certain accomplishment of his promises.

Verses 5-7. Thus saith God the Lord, &c. — This large description of God’s infinite power is here seasonably added, to give assurance of the certain accomplishment of these great and wonderful promises, which otherwise would seem incredible. I the Lord have called thee in righteousness — To declare my righteousness, as is said Romans 3:26: or, my faithfulness, manifested in fulfilling my promises, long since made, and often renewed; and will hold thy hand — Will give thee counsel and strength for thy great and mighty work. And will keep thee — That thou shalt not fail in, nor, by thine enemies, be hindered from, the accomplishment of thy work; and give thee for a covenant of the people — To be the Angel of the covenant, Malachi 3:1; or, the Mediator, in and by whom my covenant of grace is made and confirmed with mankind, even with all people who will accept of it. For a light of the Gentiles — To enlighten them with true and saving knowledge, and to direct them in the right way to true happiness, out of which they had miserably wandered. To open the blind eyes — The eyes of men’s minds, blinded with long ignorance, deep prejudice, and inveterate error, and by the god of this world, 2 Corinthians 4:4. And to bring out the prisoners, &c. — Namely, sinners who are taken captive by the devil at his will, (2 Timothy 2:26,) and enslaved by their own lusts, and who can only be made free by Christ, John 8:32, 36: compare Isaiah 61:1, and Luke 4:17-21.

5-9. The words of Jehovah here are not, as in verses 1-4, so much about as to his “servant.” God the Lord — hwhy lah, Hael Jehovah. This phrase is peculiar. It means the Mighty One, the Lord. The great Creator, the Mighty One, proclaims himself also the mighty Redeemer. But why announced just here? (1) To keep still in view the infinite contrast between the only true God and the miserable nothingness of idolatry. (2) To give solidity to the hopes and faith which Israel, and the concentrative idea of Messiah springing out of the true Israel, should have in the work now before Messiah to accomplish. And (3) to show, as the predicates expressing creation, etc., are all participles in the present tense, that God, in creating worlds, does not wind up the machinery, set it a going, and then retire, but that his omnipotent presence is as needful to preserve as his power had been to create. Hebrews 1:3. The language here is simple, phenomenal, and descriptive.

V. 6. Called thee-To declare my righteousness, or faithfulness. With-hold-Will give thee counsel and strength for the work. Give thee-To be the mediator in whom my covenant of grace is confirmed with mankind. The people-Of all people, not only of Jews but Gentiles. A light-To enlighten them with true and saving knowledge.

Verse 6. A covenant of the people— “A covenant to the people”] For µ[ am, two MSS. of Dr. Kennicott’s, and of my own, read µlw[ olam, the covenant of the age to come, or the everlasting covenant; which seems to give a clearer and better sense. But I think the word tyrb berith, here, should not be translated covenant, but covenant sacrifice, which meaning it often has; and undoubtedly in this place. This gives a still stronger and clearer sense.

Verses 5-7. Thus saith God the Lord, &c. — This large description of God’s infinite power is here seasonably added, to give assurance of the certain accomplishment of these great and wonderful promises, which otherwise would seem incredible. I the Lord have called thee in righteousness — To declare my righteousness, as is said Romans 3:26: or, my faithfulness, manifested in fulfilling my promises, long since made, and often renewed; and will hold thy hand — Will give thee counsel and strength for thy great and mighty work. And will keep thee — That thou shalt not fail in, nor, by thine enemies, be hindered from, the accomplishment of thy work; and give thee for a covenant of the people — To be the Angel of the covenant, Malachi 3:1; or, the Mediator, in and by whom my covenant of grace is made and confirmed with mankind, even with all people who will accept of it. For a light of the Gentiles — To enlighten them with true and saving knowledge, and to direct them in the right way to true happiness, out of which they had miserably wandered. To open the blind eyes — The eyes of men’s minds, blinded with long ignorance, deep prejudice, and inveterate error, and by the god of this world, 2 Corinthians 4:4. And to bring out the prisoners, &c. — Namely, sinners who are taken captive by the devil at his will, (2 Timothy 2:26,) and enslaved by their own lusts, and who can only be made free by Christ, John 8:32, 36: compare Isaiah 61:1, and Luke 4:17-21.

Ver. 6. I the Lord have called thee, my servant, the Holy One of Israel, to declare my covenant, to publish righteousness to the heathen, and to fill the world with the light and glory of the gospel.

6. I the Lord have called thee in righteousness — “Thee,” Messiah. Faithful to my word of promise with Abraham; faithful also to my own intrinsic righteousness. Both are involved in the covenant. Covenant… light — These are terms equivalent to universal gospel blessings.

Verse 7. To open the blind eyes] In this verse the prophet seems to set forth the spiritual redemption, under images borrowed from the temporal deliverance.

Out of the prison house— “And from the dungeon.”] The Septuagint, Syriac, and four MSS., one ancient, add the conjunction w vau, tybmw umibbeith, and from the house.

Verses 5-7. Thus saith God the Lord, &c. — This large description of God’s infinite power is here seasonably added, to give assurance of the certain accomplishment of these great and wonderful promises, which otherwise would seem incredible. I the Lord have called thee in righteousness — To declare my righteousness, as is said Romans 3:26: or, my faithfulness, manifested in fulfilling my promises, long since made, and often renewed; and will hold thy hand — Will give thee counsel and strength for thy great and mighty work. And will keep thee — That thou shalt not fail in, nor, by thine enemies, be hindered from, the accomplishment of thy work; and give thee for a covenant of the people — To be the Angel of the covenant, Malachi 3:1; or, the Mediator, in and by whom my covenant of grace is made and confirmed with mankind, even with all people who will accept of it. For a light of the Gentiles — To enlighten them with true and saving knowledge, and to direct them in the right way to true happiness, out of which they had miserably wandered. To open the blind eyes — The eyes of men’s minds, blinded with long ignorance, deep prejudice, and inveterate error, and by the god of this world, 2 Corinthians 4:4. And to bring out the prisoners, &c. — Namely, sinners who are taken captive by the devil at his will, (2 Timothy 2:26,) and enslaved by their own lusts, and who can only be made free by Christ, John 8:32, 36: compare Isaiah 61:1, and Luke 4:17-21.

7. To open the blind eyes — That is, to quicken the intellect to discern moral distinctions — the conscience to feel, and the will to bestir itself, in view of them. To bring out the prisoners — Deliverance from the prison house of sin was another function. Messianic work is providential work, so-called; ordering, through its moral changes, physical changes. The Gospel and effects are an exemplification of these things everywhere.

V. 8. The Lord-Heb. Jehovah: who have all being in and of myself, and give being to all my creatures. The everlasting, and unchangeable, and omnipotent God, who therefore both can, and will fulfil all my promises.

Verse 8. I am the Lord] hwhy yna ani Yehovah. This is the famous tetragrammaton, or name of four letters, which we write Jehovah, Yehovah, Yehveh, Yeveh, Jhuh, Javah, &c. The letters are Y H U H. The Jews never pronounce it, and the true pronunciation is utterly unknown. That is my name] A name peculiar to myself.

Verses 8, 9. I am the Lord — Hebrew, Jehovah; who have all being in and of myself, and give being to all my creatures. The everlasting, and unchangeable, and omnipotent God, who therefore both can and will fulfil all my promises. That is my name — Which I must own and justify to the world. He seems to allude to Exodus 3:14, and 6:3. My glory will I not give to another — I will not any longer suffer that honour and worship which are peculiar to me to be given to idols, as it hath been, but I will, by the Messiah and his gospel, abolish idolatry out of the world. Behold, the former things are come to pass — As all things which I have formerly promised or foretold, have exactly come to pass in their proper seasons, and not one of them has failed; so you have great reason to believe that what I now promise, though it be new and strange to you, shall infallibly be accomplished. Before they spring forth I tell you of them — That when they come to pass you may know that I am God, and that this is my work.

Ver. 8. I am JEHOVAH, that is my name. The Almighty; the same to-day as in ages past, and in years to come. Exodus 3:14. The worship of an idol is, by consequence, the last of insults offered to his glory; a forfeiture of life, and of all covenant favours.

8. I am the Lord — Rather, Jehovah, the immutable, the incommunicable Name. There is no disjointed chain of thought here. It is Jehovah’s right at every step in this dealing to guard well his sovereignty for moral impression on an idolatrous world. Messiah is no rival. He is sharer, rather, in his Father’s glory, whose will is, that all men “should honour the Son, even as they honour the Father.”

V. 9. I tell you-That when they come to pass, you may know that I am God, and that this is my work.

Verses 8, 9. I am the Lord — Hebrew, Jehovah; who have all being in and of myself, and give being to all my creatures. The everlasting, and unchangeable, and omnipotent God, who therefore both can and will fulfil all my promises. That is my name — Which I must own and justify to the world. He seems to allude to Exodus 3:14, and 6:3. My glory will I not give to another — I will not any longer suffer that honour and worship which are peculiar to me to be given to idols, as it hath been, but I will, by the Messiah and his gospel, abolish idolatry out of the world. Behold, the former things are come to pass — As all things which I have formerly promised or foretold, have exactly come to pass in their proper seasons, and not one of them has failed; so you have great reason to believe that what I now promise, though it be new and strange to you, shall infallibly be accomplished. Before they spring forth I tell you of them — That when they come to pass you may know that I am God, and that this is my work.

Ver. 9. Before they spring forth, I tell you of them. See on Isaiah 41:23.

9. The former things — “Former” prophecies, respecting which some suppose earlier predictions are meant. This breaks the continuity of the present course of thought in these chapters, to preserve which the sense must be that the rise of Cyrus is here intended, with the agitation of the nations it is to occasion. The events, though yet future, are prophetically accomplished. As God sees them in historical succession they are essentially past, and the prophet so treats them; since, having once announced them, that they will occur is, in his mind, certain. The new things now foretold before visible development, concern the restoration of God’s people and the great gospel blessings which are bound up with that event. The simple return is, to what is visible; but springing out of this are also unseen spiritual effects.

V. 10. Sing-Upon this new and great occasion, the salvation of the world by Christ. From the end-All nations from one end of the earth to another. Ye-You that go by sea carry these glad tidings from Judea, where Christ was born, and lived, and died, and published the gospel, unto the remotest parts of the earth.

Verse 10. Ye that go down to the sea] This seems not to belong to this place; it does not well consist with what follows, “and the fulness thereof.” They that go down upon the sea means navigators, sailors, traders, such as do business in great waters; an idea much too confined for the prophet, who means the sea in general, as it is used by the Hebrews, for the distant nations, the islands, the dwellers on the sea-coasts all over the world. I suspect that some transcriber had the 23d verse of Psalm cvii. {<19A723>Psalm 107:23} running in his head, twynab הים ydrwy yoredey haiyam booniyoth, and wrote in this place הים ydrwy yoredey haiyam instead of הים ירעם yiram haiyam, or [yry yari, or ירנ yaran; “let the sea roar, or shout, or exult.” But as this is so different in appearance from the present reading, I do not take the liberty of introducing it into the translation. Conjeceram legendum wdygy yegidu, ut Isaiah 42:12; sed non favent Versiones. “I would propose to read wdygy yegidu, as in Isaiah 42:12; but this is not supported by the Versions.” —Secker.

Verses 10, 12. Sing unto the Lord a new song — Upon this new and great occasion, the salvation of the world by Christ. It is with peculiar propriety and elegance that the nations are here called upon and exhorted to praise and extol Jehovah, for the singular blessing conferred upon them by the gospel. And his praise from the end of the earth — All nations, from one end of the earth to another. Ye that go down to the sea — You that go by sea, carry these glad tidings from Judea, where Christ was born, and lived, and died, and published the gospel, unto the remotest parts of the earth. Let the wilderness, &c. — Those parts of the world which are now desolate and forsaken of God, and barren of all good fruits. The villages that Kedar doth inhabit — The Arabians, who were a heathen and barbarous people, and are put for all nations. Let them shout from the top of the mountains — Whose inhabitants are commonly more savage and ignorant than others. Let them declare his praise in the islands — In the remotest parts of the world, as well as in Arabia, which was near to them.

Ver. 10. Sing—a new song in all the earth, for the grace and glory of the Messiah’s kingdom. JEHOVAH will march as a hero at the head of armies, to accomplish all the mercy promised to his church. When the time is come, he will no longer hold his peace: ver. 13, 14.

10-13. Sing… a new song — On this marvellous unseen religious development which is to fill the whole earth, God calls for jubilation. The “new things” furnish the impulse for a “new song.” This means not only fresh praise but a fresh occasion for it. The whole world of the heathen are summoned to join in it.

Standing on some Palestinian eminence, the prophet’s eye sweeps the circle of the earth — lands to the far east, and waters to the west and south. Ye that go down to the sea — The Red Sea on the south, and the Mediterranean on the west. The isles, and the inhabitants thereof — These take in all the populous western shores; the beautiful shephelah, or plains stretching in length from Carmel to the South Land, and in width to the foot hills of the Palestinian range. The wilderness and the cities thereof — These are the vast steppes eastward, yet to be ideally more blooming, (Isaiah 35:1,) and to become hospitable tracts for towns and cities, like oases and great river valleys. Kedar — This includes the wild Ishmaelites, and their peaceful civilization is implied.

All these are summoned to lift, with grand good will, their voices in praise of the forthcoming renovation of mankind. The strong imagery of verse 10 indicates that the things predicted are the ultimate sure triumphs of the Gospel in all the earth. God, in his almightiness, pledges it. Time is never noted, but all shall come to pass in his own time. Non-infringement of the free human will is the divine principle of action, and this necessitates time on and for the human side. The promise as to extent of renovation has no limit, either in amplitude or completeness.

V. 11. The wilderness-Those parts of the world which are now desolate and forsaken of God, and barren of all good fruits. Kedar-The Arabians: who were an Heathen and barbarous people, and are put for all nations. Mountains-Who are commonly more savage and ignorant than others.

Verse 11. Let the wilderness] The most uncultivated countries, and the most rude and uncivilized people, shall confess and celebrate with thanksgiving the blessing of the knowledge of God graciously imparted to them. By the desert is meant Arabia Deserta; by the rocky country, Arabia Petræa; by the mountains, probably those celebrated ones, Paran, Horeb, Sinai, in the same country; to which also belonged Kedar, a clan of Arabians, dwelling for the most part in tents; but there were others of them who inhabited or frequented cities and villages, as may be collected from this place of the prophet. Pietro della Valle, speaking of the people of Arabia Deserta, says: “There is a sort of Arabs of that country called Mædi, who with their herds, of buffaloes for the most part, sometimes live in the deserts, and sometimes in cities; from whence they have their name, which signifies wandering, going from place to place. They have no professed houses; nor are they properly Bedaui, or Beduui, that is, Deserticoli, who are the most noble among them, and never abide within walls, but always go wandering through the open country with their black tents; nor are they properly called Hhadesi, as they call those who dwell in cities, and lands with fixed houses. These by the latter are esteemed ignoble and base; but both are considered as of low condition.” Viaggi, Parte III. lett. ii.

The villages that Kedar doth inhabit] The Arabs, according to the Targum.

The inhabitants of the rock] They who dwell on fortified places. The Vulgate has habitatores Petrææ, “the inhabitants of Arabia Petræa.” Those who make the rock Jesus Christ, the inhabitants of the rock, true believers in him; the singing, rejoicing for the salvation they have received; abuse and disgrace the passage and the pulpit. I have heard a clergyman, a magistrate, a justice of the quorum, spend an hour in showing from these words, 1. That they meant Jesus Christ, and none other. 2. That he might be fully compared to a rock, as the foundation on which his Church was built, and on which all true believers rested for their salvation. 3. A rock, because of his strength and might in destroying his enemies, and supporting his friends. 4. A refreshing rock, like that in the wilderness; and that rock was Christ. 5. A perspective rock, from which true believers could discover their heavenly inheritance: “When my heart is overwhelmed, lead me to the rock that is higher than I,” &c. Now all this is true in itself; but false in respect to the words on which it was professedly built, for they have no such meaning.

Verses 10, 12. Sing unto the Lord a new song — Upon this new and great occasion, the salvation of the world by Christ. It is with peculiar propriety and elegance that the nations are here called upon and exhorted to praise and extol Jehovah, for the singular blessing conferred upon them by the gospel. And his praise from the end of the earth — All nations, from one end of the earth to another. Ye that go down to the sea — You that go by sea, carry these glad tidings from Judea, where Christ was born, and lived, and died, and published the gospel, unto the remotest parts of the earth. Let the wilderness, &c. — Those parts of the world which are now desolate and forsaken of God, and barren of all good fruits. The villages that Kedar doth inhabit — The Arabians, who were a heathen and barbarous people, and are put for all nations. Let them shout from the top of the mountains — Whose inhabitants are commonly more savage and ignorant than others. Let them declare his praise in the islands — In the remotest parts of the world, as well as in Arabia, which was near to them.

10-13. Sing… a new song — On this marvellous unseen religious development which is to fill the whole earth, God calls for jubilation. The “new things” furnish the impulse for a “new song.” This means not only fresh praise but a fresh occasion for it. The whole world of the heathen are summoned to join in it.

Standing on some Palestinian eminence, the prophet’s eye sweeps the circle of the earth — lands to the far east, and waters to the west and south. Ye that go down to the sea — The Red Sea on the south, and the Mediterranean on the west. The isles, and the inhabitants thereof — These take in all the populous western shores; the beautiful shephelah, or plains stretching in length from Carmel to the South Land, and in width to the foot hills of the Palestinian range. The wilderness and the cities thereof — These are the vast steppes eastward, yet to be ideally more blooming, (Isaiah 35:1,) and to become hospitable tracts for towns and cities, like oases and great river valleys. Kedar — This includes the wild Ishmaelites, and their peaceful civilization is implied.

All these are summoned to lift, with grand good will, their voices in praise of the forthcoming renovation of mankind. The strong imagery of verse 10 indicates that the things predicted are the ultimate sure triumphs of the Gospel in all the earth. God, in his almightiness, pledges it. Time is never noted, but all shall come to pass in his own time. Non-infringement of the free human will is the divine principle of action, and this necessitates time on and for the human side. The promise as to extent of renovation has no limit, either in amplitude or completeness.

V. 12. The islands-In the remotest parts of the world, as well as in Arabia, which was near to them.

Verses 10, 12. Sing unto the Lord a new song — Upon this new and great occasion, the salvation of the world by Christ. It is with peculiar propriety and elegance that the nations are here called upon and exhorted to praise and extol Jehovah, for the singular blessing conferred upon them by the gospel. And his praise from the end of the earth — All nations, from one end of the earth to another. Ye that go down to the sea — You that go by sea, carry these glad tidings from Judea, where Christ was born, and lived, and died, and published the gospel, unto the remotest parts of the earth. Let the wilderness, &c. — Those parts of the world which are now desolate and forsaken of God, and barren of all good fruits. The villages that Kedar doth inhabit — The Arabians, who were a heathen and barbarous people, and are put for all nations. Let them shout from the top of the mountains — Whose inhabitants are commonly more savage and ignorant than others. Let them declare his praise in the islands — In the remotest parts of the world, as well as in Arabia, which was near to them.

10-13. Sing… a new song — On this marvellous unseen religious development which is to fill the whole earth, God calls for jubilation. The “new things” furnish the impulse for a “new song.” This means not only fresh praise but a fresh occasion for it. The whole world of the heathen are summoned to join in it.

Standing on some Palestinian eminence, the prophet’s eye sweeps the circle of the earth — lands to the far east, and waters to the west and south. Ye that go down to the sea — The Red Sea on the south, and the Mediterranean on the west. The isles, and the inhabitants thereof — These take in all the populous western shores; the beautiful shephelah, or plains stretching in length from Carmel to the South Land, and in width to the foot hills of the Palestinian range. The wilderness and the cities thereof — These are the vast steppes eastward, yet to be ideally more blooming, (Isaiah 35:1,) and to become hospitable tracts for towns and cities, like oases and great river valleys. Kedar — This includes the wild Ishmaelites, and their peaceful civilization is implied.

All these are summoned to lift, with grand good will, their voices in praise of the forthcoming renovation of mankind. The strong imagery of verse 10 indicates that the things predicted are the ultimate sure triumphs of the Gospel in all the earth. God, in his almightiness, pledges it. Time is never noted, but all shall come to pass in his own time. Non-infringement of the free human will is the divine principle of action, and this necessitates time on and for the human side. The promise as to extent of renovation has no limit, either in amplitude or completeness.

V. 13. Go forth-To battle. Stir up-He shall stir up his strength, and anger against the obstinate enemies of his Son and gospel. Roar-As a lion doth upon his prey, and as soldiers do when they begin the battle.

Verses 13-15. The Lord shall go forth — Namely, to battle against his enemies. He shall stir up jealousy — His fierce indignation against the obstinate enemies of his Son and gospel. He shall cry, yea, roar — As a lion doth upon his prey, and as soldiers do when they begin the battle. I have long time held my peace — I have been long silent, and not interposed in behalf of my cause, but have suffered Satan and his servants to prevail in the world, to afflict my people, and hinder the entertainment of my doctrine and worship among mankind; and this my forbearance has increased the presumption of my enemies. Now will I cry like a travailing woman — Now I will no more contain myself than a woman in the pangs of travail can forbear crying out: but I will give vent to my just resentments for the injuries offered to myself and my oppressed people, by bringing some exemplary punishment upon their oppressors. I will destroy and devour at once — I will suddenly and utterly destroy the incorrigible enemies of my truth. When men’s provocations come to a great height, God is represented in Scripture as if his patience were quite tired out, and he could no longer forbear punishing them: see Jeremiah 15:6, and 44:22. I will make waste mountains and hills — He does not mean dry and barren ones, for these were waste already, but such as were clothed with grass and herbs. Which clause is to be understood metaphorically of God’s destroying his most lofty and flourishing enemies, often compared in Scripture to mountains and hills. I will dry up the pools — Remove all the sources of their prosperity and comfort. “As God’s mercy is represented by pouring water upon the dry ground, chap. 35:6, and 44:3, so his wrath is described as if it were a consuming fire, parching up every thing, and reducing it to barrenness.

10-13. Sing… a new song — On this marvellous unseen religious development which is to fill the whole earth, God calls for jubilation. The “new things” furnish the impulse for a “new song.” This means not only fresh praise but a fresh occasion for it. The whole world of the heathen are summoned to join in it.

Standing on some Palestinian eminence, the prophet’s eye sweeps the circle of the earth — lands to the far east, and waters to the west and south. Ye that go down to the sea — The Red Sea on the south, and the Mediterranean on the west. The isles, and the inhabitants thereof — These take in all the populous western shores; the beautiful shephelah, or plains stretching in length from Carmel to the South Land, and in width to the foot hills of the Palestinian range. The wilderness and the cities thereof — These are the vast steppes eastward, yet to be ideally more blooming, (Isaiah 35:1,) and to become hospitable tracts for towns and cities, like oases and great river valleys. Kedar — This includes the wild Ishmaelites, and their peaceful civilization is implied.

All these are summoned to lift, with grand good will, their voices in praise of the forthcoming renovation of mankind. The strong imagery of verse 10 indicates that the things predicted are the ultimate sure triumphs of the Gospel in all the earth. God, in his almightiness, pledges it. Time is never noted, but all shall come to pass in his own time. Non-infringement of the free human will is the divine principle of action, and this necessitates time on and for the human side. The promise as to extent of renovation has no limit, either in amplitude or completeness.

V. 14. Long-I have for many ages suffered the devil and his servants, to prevail in the world, but now I will bring forth and accomplish that glorious work which I have long conceived in my mind; yea, I will suddenly destroy the incorrigible enemies of my truth.

Verse 14. I have been still— “Shall I keep silence for ever”] After מעולם meolam, in the copy which the Septuagint had before them, followed the word הלעולם, heleolam, esiwphsa ap~ aiwnov, mh kai aei siwphsomai, according to MSS. Pachom. and I. D. II. and Edit. Complut., which word, הלעולם haleolam, has been omitted in the text by an easy mistake of a transcriber, because of the similitude of the word preceding. Shall I always keep silence? like that of Juvenal: Semper ego auditor tantum? Shall I always be a hearer only?

Verses 13-15. The Lord shall go forth — Namely, to battle against his enemies. He shall stir up jealousy — His fierce indignation against the obstinate enemies of his Son and gospel. He shall cry, yea, roar — As a lion doth upon his prey, and as soldiers do when they begin the battle. I have long time held my peace — I have been long silent, and not interposed in behalf of my cause, but have suffered Satan and his servants to prevail in the world, to afflict my people, and hinder the entertainment of my doctrine and worship among mankind; and this my forbearance has increased the presumption of my enemies. Now will I cry like a travailing woman — Now I will no more contain myself than a woman in the pangs of travail can forbear crying out: but I will give vent to my just resentments for the injuries offered to myself and my oppressed people, by bringing some exemplary punishment upon their oppressors. I will destroy and devour at once — I will suddenly and utterly destroy the incorrigible enemies of my truth. When men’s provocations come to a great height, God is represented in Scripture as if his patience were quite tired out, and he could no longer forbear punishing them: see Jeremiah 15:6, and 44:22. I will make waste mountains and hills — He does not mean dry and barren ones, for these were waste already, but such as were clothed with grass and herbs. Which clause is to be understood metaphorically of God’s destroying his most lofty and flourishing enemies, often compared in Scripture to mountains and hills. I will dry up the pools — Remove all the sources of their prosperity and comfort. “As God’s mercy is represented by pouring water upon the dry ground, chap. 35:6, and 44:3, so his wrath is described as if it were a consuming fire, parching up every thing, and reducing it to barrenness.

14. I have long… holden my peace — The tense of the first sentence is preterite; that of the sentences following is future. Alexander’s rendering clears the passage of the difficulty: “I have long been still, saying, I will hold my peace, I will restrain myself. But now, like the travailing, (woman,) I will shriek, I will pant and gasp at once.” The difficulty is in the second member; but if the word saying may precede, the difficulty is removed. Seeing sin in idolatrous forms the Lord had patiently forborne avenging it, long hoping amendment. But he will forbear no longer. Intense anthropomorphism is used to express the energy of his pent-up wrath against it. Divine judgment in an expressed form, fierce and awful, is legitimate when sinners become utterly incorrigible. Perhaps no language, no conception, can reach the reality of the wrongness of sin against God.

V. 15. Hills-My most lofty and flourishing enemies. Dry up-I will remove all impediments out of the way.

Verse 15. I will make the rivers islands— “I will make the rivers dry deserts”] Instead of איים iyim, islands, read µyyx tsiim; a very probable conjecture of Houbigant.

Verses 13-15. The Lord shall go forth — Namely, to battle against his enemies. He shall stir up jealousy — His fierce indignation against the obstinate enemies of his Son and gospel. He shall cry, yea, roar — As a lion doth upon his prey, and as soldiers do when they begin the battle. I have long time held my peace — I have been long silent, and not interposed in behalf of my cause, but have suffered Satan and his servants to prevail in the world, to afflict my people, and hinder the entertainment of my doctrine and worship among mankind; and this my forbearance has increased the presumption of my enemies. Now will I cry like a travailing woman — Now I will no more contain myself than a woman in the pangs of travail can forbear crying out: but I will give vent to my just resentments for the injuries offered to myself and my oppressed people, by bringing some exemplary punishment upon their oppressors. I will destroy and devour at once — I will suddenly and utterly destroy the incorrigible enemies of my truth. When men’s provocations come to a great height, God is represented in Scripture as if his patience were quite tired out, and he could no longer forbear punishing them: see Jeremiah 15:6, and 44:22. I will make waste mountains and hills — He does not mean dry and barren ones, for these were waste already, but such as were clothed with grass and herbs. Which clause is to be understood metaphorically of God’s destroying his most lofty and flourishing enemies, often compared in Scripture to mountains and hills. I will dry up the pools — Remove all the sources of their prosperity and comfort. “As God’s mercy is represented by pouring water upon the dry ground, chap. 35:6, and 44:3, so his wrath is described as if it were a consuming fire, parching up every thing, and reducing it to barrenness.

Ver. 15, 16. I will dry up the pools; will exhaust the power of Babylon, and of all hostile kingdoms. Here the prophet casts an intermediate glance at his captive countrymen in Babylon. They were blind, as to any future hopes of deliverance. Ezekiel 37:11. They had neither idea nor prospect of its being effected by such extraordinary means especially as the interference of a foreign prince like Cyrus. But the allseeing and allgracious Lord made darkness and afflictions light before them. The kings of Media became their protectors and fathers, and they came back loaded with all their once hallowed vessels of gold and silver.

15. Waste mountains and hills — Extreme execution of threats against sinners under figures of utter desolation wrought upon comely landscapes. Islands — Dry land as opposed to water. — Gesenius.

V. 16. The blind-The Gentiles. By a way-By the way of truth, which hitherto has been hidden from them, yea, I will take away all hindrances; I will direct then in the right way; I will enlighten their dark minds, and rectify their perverse wills and affections, until I have brought theirs to the end of their journey.

Verse 16. In paths] The Septuagint, Syriac, Vulgate, and nine MSS., (two ancient,) read twbytnbw ubenotiboth.

Will I do unto them] µtyc[ asitem. This word, so written as it is in the text, means “thou wilt do,” in the second person. The Masoretes have indeed pointed it for the first person; but the y yod in the last syllable is absolutely necessary to distinguish the first person; and so it is written in forty MSS., µytyc[ asithim.

Jarchi, Kimchi, Sal. ben Melec, &c., agree that the past time is here put for the future, ytyc[ asithi for hc[a; and indeed the context necessarily requires that interpretation. Farther it is to be observed that µytyc[ asithim is put for להם ytyc[ asithi lahem, “I have done them,” for “I have done for them;” as yntyc[ asitheni is for yl ytyc[ asiti li, “I have made myself,” for “I have made for myself,” Ezekiel 29:2; and in the celebrated passage of Jephthah’s vow, Judges 11:31, hlw[ והעליתיהו veheelitihu olah for hlw[ wl העליתי heelithi lo olah, “I will offer him a burnt-offering,” for “I will offer unto him (that is, unto JEHOVAH) a burnt-offering;” by an ellipsis of the preposition of which Buxtorf gives many other examples, Thes. Grammat. lib. ii. 17. See also Clarke’s note on “Isaiah 65:5”. A late happy application of this grammatical remark to that much disputed passage has perfectly cleared up a difficulty which for two thousand years had puzzled all the translators and expositors, had given occasion to dissertations without number, and caused endless disputes among the learned on the question, whether Jephthah sacrificed his daughter or not; in which both parties have been equally ignorant of the meaning of the place, of the state of the fact, and of the very terms of the vow; which now at last has been cleared up beyond all doubt by my learned friend Dr. Randolph, Margaret Professor of Divinity in the University of Oxford, in his Sermon on Jephthah’s Vow, Oxford, 1766.—L.

Verses 16, 17. And I will bring the blind — The ignorant Gentiles, represented as blind, verse 7, and in many other parts of Scripture, and accounted blind by the Jews; by a way that they knew not — By the way of truth, which hitherto hath been hidden from them. I will make darkness light before them, &c. — I will enlighten their dark minds, rectify their perverse wills and affections, and direct them in the right way, until I have brought them, with safety and comfort, to the end of their journey. They shall be turned back, &c. — This may be understood, either, 1st, Of the converted Gentiles, turned back from their former sinful courses, and sincerely grieving, and being ashamed, that they should ever have been guilty of such folly and wickedness as to worship and trust in idols; or, 2d, Of those Gentiles who, when their brethren embraced the true religion, persisted obstinately in their idolatrous practices.

Ver. 15, 16. I will dry up the pools; will exhaust the power of Babylon, and of all hostile kingdoms. Here the prophet casts an intermediate glance at his captive countrymen in Babylon. They were blind, as to any future hopes of deliverance. Ezekiel 37:11. They had neither idea nor prospect of its being effected by such extraordinary means especially as the interference of a foreign prince like Cyrus. But the allseeing and allgracious Lord made darkness and afflictions light before them. The kings of Media became their protectors and fathers, and they came back loaded with all their once hallowed vessels of gold and silver.

16. And — Antithetic continuance, equivalent to but. The result of catastrophes in preceding verse is the redemption of God’s people, and of others not incorrigible. The blind — Such as have lost spiritual sight through sin are brought to the truth, though not in their own self-prescribed way. Jehovah alone knows the true way, and therein he leads them. This applies, not only to the blinded Gentiles, but also often to him who had been a better-instructed Hebrew.

Sec. 3. GOD’S CONTROVERSY WITH ISRAEL, Isaiah 42:17-44:5. The controversy with heathendom closed. Its period is from Abraham’s call ideally to the last triumph of Messiah. The message is now again to Israel. It began in Isaiah 1:2, and has been scatteringly resumed ever since.

Verses 16, 17. And I will bring the blind — The ignorant Gentiles, represented as blind, verse 7, and in many other parts of Scripture, and accounted blind by the Jews; by a way that they knew not — By the way of truth, which hitherto hath been hidden from them. I will make darkness light before them, &c. — I will enlighten their dark minds, rectify their perverse wills and affections, and direct them in the right way, until I have brought them, with safety and comfort, to the end of their journey. They shall be turned back, &c. — This may be understood, either, 1st, Of the converted Gentiles, turned back from their former sinful courses, and sincerely grieving, and being ashamed, that they should ever have been guilty of such folly and wickedness as to worship and trust in idols; or, 2d, Of those Gentiles who, when their brethren embraced the true religion, persisted obstinately in their idolatrous practices.

17. They shall be turned back — It is true, many of the heathen will remain blind, but those who are “turned back” to the truth as originally given to all shall be greatly ashamed; or, ashamed with shame; that is, utterly mortified at their stupidity in ever having worshipped idols.

V. 18. Hear-O you, whosoever you are, who resist this clear light.

Verses 18-20. Hear, ye deaf, &c. — O you, whosoever you are, whether Jews or Gentiles, who shall resist this clear light, and obstinately continue in your former errors, attend diligently to my words, and consider these mighty works of God. Who is blind but my servant? — But no people under heaven are so blind as the Jews, who call themselves my servants and people, who will not receive their Messiah, though he be recommended to them with such evident and illustrious signs and miraculous works as force belief from the formerly unbelieving and idolatrous Gentiles. Or deaf as my messenger that I sent — Or rather, as Bishop Lowth renders it, as he to whom I have sent my messengers. Thus the Vulgate and Chaldee, “ut ad quem nuncios meos misi.” Who is blind as he that is perfect — Or, perfectly instructed, as µlvm may be rendered, who has all the means of knowledge and spiritual improvement. Perhaps the prophet may chiefly intend the priests and other teachers of the Jews, who, as they were appointed to instruct the people in the right way of worshipping and serving God, so they had peculiar advantages for knowing that way themselves, having the oracles of God in their hands, and much leisure for reading and considering them. Or he may be understood as speaking sarcastically, and terming them perfect, or, perfectly instructed, because they pretended to greater knowledge and piety than others, to a more perfect acquaintance with, and conformity to, the divine will, proudly calling themselves rabbis and masters, and despising the people as cursed and not knowing the law, John 7:49; and deriding Christ for calling them blind, John 9:40. And blind as the Lord’s servant? — Which title, as it was given to the Jewish people in the first clause of the verse, may be here given to the priests, because they were called and obliged to be the Lord’s servants, in a special manner. Seeing many things, but thou observest not — Thou dost not seriously consider the plain word and wonderful works of God.

18. General message. Hear, ye deaf… look, ye blind — The thoughts expressed in verses 17-25 are all coherent, though quick leaps are apparent, as is usual with Isaiah under excited emotion. The words “deaf,” “blind,” imply quite the same moral state. They apply to less instructed Gentiles, but more to the wayward Israelites — both yet confused by the pronounced utter failure of the idol system.

V. 19. My servant-The Jews, who will not receive their, Messiah. Messenger-My messengers, the singular number being put for the plural, namely the priests and other teachers whom I have appointed to instruct my people. The Lord’s servant-As the most eminent teachers and rulers of the Jews, who were called and obliged to be the Lord’s servants, in a special manner.

Verse 19. As my messenger that I sent— “As he to whom I have sent my messengers”] jlva yklmk kemalachey eshlach, ut ad quem nuncios meos misi. The Vulgate and Chaldee are almost the only interpreters who render it rightly, in consistence with the rest of the sentence, and in perfect agreement with the Hebrew idiom; according to which the ellipsis is to be thus supplied: jlva ykalm rvalk kelaasher malachey eshlach; “As he to whom I have sent my messengers.”

As he that is perfect— “As he who is perfectly instructed”] See Clarke’s note on “Isaiah 44:2”.

And blind as the Lord’s servant— “And deaf, as the servant of JEHOVAH”] For ועור veivver, and blind, we must read vrjw vecheresh, and deaf: kwfov, Symmachus, and so a MS. The mistake is palpable, and the correction self-evident, and admissible though there had been no authority for it.

Verses 18-20. Hear, ye deaf, &c. — O you, whosoever you are, whether Jews or Gentiles, who shall resist this clear light, and obstinately continue in your former errors, attend diligently to my words, and consider these mighty works of God. Who is blind but my servant? — But no people under heaven are so blind as the Jews, who call themselves my servants and people, who will not receive their Messiah, though he be recommended to them with such evident and illustrious signs and miraculous works as force belief from the formerly unbelieving and idolatrous Gentiles. Or deaf as my messenger that I sent — Or rather, as Bishop Lowth renders it, as he to whom I have sent my messengers. Thus the Vulgate and Chaldee, “ut ad quem nuncios meos misi.” Who is blind as he that is perfect — Or, perfectly instructed, as µlvm may be rendered, who has all the means of knowledge and spiritual improvement. Perhaps the prophet may chiefly intend the priests and other teachers of the Jews, who, as they were appointed to instruct the people in the right way of worshipping and serving God, so they had peculiar advantages for knowing that way themselves, having the oracles of God in their hands, and much leisure for reading and considering them. Or he may be understood as speaking sarcastically, and terming them perfect, or, perfectly instructed, because they pretended to greater knowledge and piety than others, to a more perfect acquaintance with, and conformity to, the divine will, proudly calling themselves rabbis and masters, and despising the people as cursed and not knowing the law, John 7:49; and deriding Christ for calling them blind, John 9:40. And blind as the Lord’s servant? — Which title, as it was given to the Jewish people in the first clause of the verse, may be here given to the priests, because they were called and obliged to be the Lord’s servants, in a special manner. Seeing many things, but thou observest not — Thou dost not seriously consider the plain word and wonderful works of God.

Ver. 19. Who is blind, but my servant? The grace and mercy manifested to the Jewish and Christian church is so great, that ministers are here reproved for being slow of heart to believe. The Jews were robbed and spoiled by the Chaldeans for their unbelief, as in ver. 24; and eventually by the Romans for their unbelieving rejection of Christ.

19. Who is blind, but my servant? — Gentiles are now out of the account. The “servant” is Israel, still so stupid that Jehovah can scarcely think of the blindness elsewhere. “What could I have done to my vineyard that I have not done?” Isaiah 5:4. Still beloved, but still under discipline, is Israel. Not yet clarified to the degree required in the “servant” — the one embodied, accepted, co-working Israel, who has his highest antitype in the individualized Messiah. See notes on verse 1.

V. 20. Heareth not-Thou dost not seriously consider the plain word, and the wonderful works of God.

Verse 20. Seeing many things— “Thou hast seen indeed”] The text has tybr tyar raith rabith, which the Masoretes in the marginal Keri have corrected to twbr twar reoth rabboth; as indeed one hundred and seven MSS., and five editions, now have it in the text. This was probably the reading of most of the MSS. of their time; which, though they approved of it, out of some superstition they would not admit into their standard text. But these wretched critics, though they perceived there was some fault, yet did not know where the fault lay, nor consequently how to amend it; and yet it was open enough to a judicious eye: twbr rabboth, sic veteres; et tamen forte legendum, twar reoth, vide cap. Isaiah 6:9.” -Secker. That is, twar tyar raith, reoth, seeing, thou shalt see. I believe no one will doubt of admitting this as the true reading.

But he heareth not— “Yet thou wilt not hear”] For [mvy yishma, read [mvt tishma, in the second person; so all the ancient Versions and forty MSS. of Kennicott’s, (four of them ancient,) and seventeen of Deuteronomy Rossi’s, and perhaps five more. Two others have תשמעו tishmeu, second person plural.

Verses 18-20. Hear, ye deaf, &c. — O you, whosoever you are, whether Jews or Gentiles, who shall resist this clear light, and obstinately continue in your former errors, attend diligently to my words, and consider these mighty works of God. Who is blind but my servant? — But no people under heaven are so blind as the Jews, who call themselves my servants and people, who will not receive their Messiah, though he be recommended to them with such evident and illustrious signs and miraculous works as force belief from the formerly unbelieving and idolatrous Gentiles. Or deaf as my messenger that I sent — Or rather, as Bishop Lowth renders it, as he to whom I have sent my messengers. Thus the Vulgate and Chaldee, “ut ad quem nuncios meos misi.” Who is blind as he that is perfect — Or, perfectly instructed, as µlvm may be rendered, who has all the means of knowledge and spiritual improvement. Perhaps the prophet may chiefly intend the priests and other teachers of the Jews, who, as they were appointed to instruct the people in the right way of worshipping and serving God, so they had peculiar advantages for knowing that way themselves, having the oracles of God in their hands, and much leisure for reading and considering them. Or he may be understood as speaking sarcastically, and terming them perfect, or, perfectly instructed, because they pretended to greater knowledge and piety than others, to a more perfect acquaintance with, and conformity to, the divine will, proudly calling themselves rabbis and masters, and despising the people as cursed and not knowing the law, John 7:49; and deriding Christ for calling them blind, John 9:40. And blind as the Lord’s servant? — Which title, as it was given to the Jewish people in the first clause of the verse, may be here given to the priests, because they were called and obliged to be the Lord’s servants, in a special manner. Seeing many things, but thou observest not — Thou dost not seriously consider the plain word and wonderful works of God.

20. Seeing many things — Not, therefore, left in entire darkness. Observest not — Because neglectful of using his sight. Opening the ears, but he heareth not — And this, too, at a time when the “ears” of the deaf heathen are being attent. Israel is thus keenly reproved. The prophet’s emotions become tumultuous; the proverb recurs: “Having eyes, they see not,” etc. The prophet, no doubt, thinks that by this time the great things done for Israel should have made him perfect.

V. 21. Well pleased-Altho’ God might justly destroy thee suddenly, yet he will patiently wait for thy repentance, that he may be gracious; and that not for thy sake, but for the glory of his own faithfulness, in fulfilling that covenant, which he made with thy pious progenitors. Magnify-He will maintain the honour of his law, and therefore is not forward to destroy you, who profess the true religion, lest his law should upon that occasion be exposed to contempt.

Verse 21. He will magnify the law— “He hath exalted his own praise”] For hrwt torah, the law, the Septuagint read hdwt todah, praise.

Verse 21. The Lord is well pleased, &c. — Although thou art a wicked people, that rebellest against the clearest light, and therefore God might justly destroy thee suddenly, yet he will patiently wait for thy repentance, that he may be gracious; and that not for thy sake, but for the glory of his own faithfulness, in fulfilling that covenant which he made with thy pious progenitors. He will magnify the law — He will maintain the honour of his law, and therefore is not forward to destroy you, who profess the true religion, lest his law should, upon that occasion, be exposed to contempt. Thus the verse may be interpreted according to the present translation. But it may be rendered differently, as it is by Vitringa and Dr. Waterland, thus: “The Lord took delight in him for his righteousness’ sake; he hath magnified him by his law, and made him honourable.” God liberally provided for his people whatever was needful or useful, in order to their salvation and the stability of their state. “He had given them excellent laws; he had increased and honoured them; had made, and was willing to make them glorious among their neighbours. But they had been wanting to themselves, had despised his laws, and incurred his just vengeance.” — Dodd.

21. This verse shows what those great things are. For his righteousness’ sake — That is, for the sake of his righteous cause, he will still be propitious to this swerving people. On Mount Sinai he gave the glorious law, the true religion, and he will still keep it so; he will not relax an iota of its claims; he will hold it over men as unremittingly exacting in its claims. The latter clause of this text is misapplied when made to refer directly and dogmatically to the atoning work of Christ. It should be so used only in the most incidentally illustrative way. It is entangled too much in a thicket of words — words, too, of censure — to be of service as a proof-text for such an important doctrine.

V. 22. But-But not withstanding this respect which God hath to his people, he hath severely scourged you for your sins. Hid-They have been taken in snares made by their own hands, and by God’s just judgment cast into dungeons and prisons. None-None afforded them help.

Verse 22. They are all of them snared in holes— “All their chosen youths are taken in the toils”] For jph hapheach read wjpwh huphachu, in the plural number, hophal; as wabjh hochbau, which answers to it in the following member of the sentence. Le Clerc, Houbigant. jph huppach, Secker.

Verses 22-24. But this is a people robbed and spoiled — Notwithstanding the great respect which God hath had, and still hath, for his people, it is evident he hath severely scourged them for their sins. They are all of them snared in holes, &c. — They have been taken in snares made by their own hands, and, by God’s just judgment, delivered into the hands of their enemies, and by them cast into pits, or dungeons, and prisons. And none saith, Restore — None afforded them either pity or help in their extremities. Who will give ear to this — O that you would learn from your former and dear-bought experience to be wiser for the future, and not to provoke God to your own total and final ruin. Who gave Jacob for a spoil? Did not the Lord? — Do not flatter yourselves with a conceit of impunity, because you are a people whom God hath favoured with many and great privileges; for as God hath punished you formerly, be assured, if you continue to sin, he will punish you more and more. “It was reasonably to be expected that the Jews, blessed with such great privileges, would have been greatly honoured and respected; but, abusing those privileges, their case and situation have been, in various periods, what the prophet describes in these verses; broken, plundered, spoiled, despised by other nations, subject to the insolence of conquerors, shut up in prison, trod upon, abused and punished in such a manner as may justly raise the greatest commiseration. Their history, since the crucifixion of the Redeemer, supplies us with one continued detail of their miseries and afflictions; yet, which is most astonishing, who among them giveth ear? who heareth for the time to come? — Who among them considereth the cause of their sufferings, and becometh obedient to the law of Christ?” — Dodd.

22. But — Better, notwithstanding. This is a people robbed and spoiled — They leave the worship of Jehovah; then enemies are sent among them, who unwittingly are God’s instruments of chastisement. All this is in glaring contrast with that condition which Jehovah’s mercies were intended to produce. Snared in holes — Possibly caves, whither, when pursued, fugitives fled. In prison houses — Perhaps they were often kept in their own houses by a besieging enemy. None saith, Restore — No one who can interfere says this; in other words there is no deliverer.

Verses 22-24. But this is a people robbed and spoiled — Notwithstanding the great respect which God hath had, and still hath, for his people, it is evident he hath severely scourged them for their sins. They are all of them snared in holes, &c. — They have been taken in snares made by their own hands, and, by God’s just judgment, delivered into the hands of their enemies, and by them cast into pits, or dungeons, and prisons. And none saith, Restore — None afforded them either pity or help in their extremities. Who will give ear to this — O that you would learn from your former and dear-bought experience to be wiser for the future, and not to provoke God to your own total and final ruin. Who gave Jacob for a spoil? Did not the Lord? — Do not flatter yourselves with a conceit of impunity, because you are a people whom God hath favoured with many and great privileges; for as God hath punished you formerly, be assured, if you continue to sin, he will punish you more and more. “It was reasonably to be expected that the Jews, blessed with such great privileges, would have been greatly honoured and respected; but, abusing those privileges, their case and situation have been, in various periods, what the prophet describes in these verses; broken, plundered, spoiled, despised by other nations, subject to the insolence of conquerors, shut up in prison, trod upon, abused and punished in such a manner as may justly raise the greatest commiseration. Their history, since the crucifixion of the Redeemer, supplies us with one continued detail of their miseries and afflictions; yet, which is most astonishing, who among them giveth ear? who heareth for the time to come? — Who among them considereth the cause of their sufferings, and becometh obedient to the law of Christ?” — Dodd.

23-25 Who will… give ear to this? Who… hearken — Calvin and Stier explain this clause as a reproachful exclamation; but Birks, with much truth, says: “It is rather a wondering search after the small remnant who will lay the message to heart amidst the general unbelief.” Who gave Jacob for a spoil… did not the Lord? — Jacob, having splendid opportunities, and using them properly, could have saved himself, but he did not so use them, and has himself wrought the “spoil and the plunder.” In retribution the Lord has sent the Chaldean as his instrument. The masses of Israel, down to and even through the Captivity, have suffered fury of God’s anger. The nation is overturned; temple and city are destroyed; exile and its mortifications are gloomily endured; but these have been a purifying fire to the remnant few only, while the masses still heed not the desolations thus made upon them as a whole people. In verses 19-25 Israel is still the servant of Jehovah, chosen, yet unfaithful to his trust; instructed, yet dark minded; and at best improving but imperfectly the divine lessons given.

Verse 24. We have sinned— “They have sinned”] For wnacj chatanu, “we have sinned,” first person; the Septuagint and Chaldee read wacj chateu, “they have sinned,” in the third person.

Verses 22-24. But this is a people robbed and spoiled — Notwithstanding the great respect which God hath had, and still hath, for his people, it is evident he hath severely scourged them for their sins. They are all of them snared in holes, &c. — They have been taken in snares made by their own hands, and, by God’s just judgment, delivered into the hands of their enemies, and by them cast into pits, or dungeons, and prisons. And none saith, Restore — None afforded them either pity or help in their extremities. Who will give ear to this — O that you would learn from your former and dear-bought experience to be wiser for the future, and not to provoke God to your own total and final ruin. Who gave Jacob for a spoil? Did not the Lord? — Do not flatter yourselves with a conceit of impunity, because you are a people whom God hath favoured with many and great privileges; for as God hath punished you formerly, be assured, if you continue to sin, he will punish you more and more. “It was reasonably to be expected that the Jews, blessed with such great privileges, would have been greatly honoured and respected; but, abusing those privileges, their case and situation have been, in various periods, what the prophet describes in these verses; broken, plundered, spoiled, despised by other nations, subject to the insolence of conquerors, shut up in prison, trod upon, abused and punished in such a manner as may justly raise the greatest commiseration. Their history, since the crucifixion of the Redeemer, supplies us with one continued detail of their miseries and afflictions; yet, which is most astonishing, who among them giveth ear? who heareth for the time to come? — Who among them considereth the cause of their sufferings, and becometh obedient to the law of Christ?” — Dodd.

Ver. 24. Who gave Jacob for a spoil. The Lord sent the Assyrians against the Hebrews, because of their idolatries, their unbelief, and contempt of his prophets: Isaiah 10:5.

23-25 Who will… give ear to this? Who… hearken — Calvin and Stier explain this clause as a reproachful exclamation; but Birks, with much truth, says: “It is rather a wondering search after the small remnant who will lay the message to heart amidst the general unbelief.” Who gave Jacob for a spoil… did not the Lord? — Jacob, having splendid opportunities, and using them properly, could have saved himself, but he did not so use them, and has himself wrought the “spoil and the plunder.” In retribution the Lord has sent the Chaldean as his instrument. The masses of Israel, down to and even through the Captivity, have suffered fury of God’s anger. The nation is overturned; temple and city are destroyed; exile and its mortifications are gloomily endured; but these have been a purifying fire to the remnant few only, while the masses still heed not the desolations thus made upon them as a whole people. In verses 19-25 Israel is still the servant of Jehovah, chosen, yet unfaithful to his trust; instructed, yet dark minded; and at best improving but imperfectly the divine lessons given.

V. 25. Fury-Most grievous judgments. Yet-They were secure and stupid under God’s judgments.

Verse 25. The fury of his anger— “The heat of his wrath”] For hmj chammah, the Bodl. MS. has tmj chammath, in regimine, more regularly. It hath set him on fire round about] So thoroughly hardened are the Jewish people, that they are represented as being in a house on fire, and even scorched with the flames, without perceiving their danger, or feeling that they are hurt! What a picture of mental induration! and this is their state to the present day. But by whom shall Jacob arise? for in this sense he is small indeed. Many efforts have been made to Christianize them, but without effect; and is this to be wondered at, while we tell them how great they are, how learned, how wise, how much we owe to them, that they are still the peculiar people of God, &c., &c.? If all this be true, what can they gain by becoming Christians? Whereas a more stupid, proud, hardened, ignorant people can scarcely be found in the civilized world, and they are most grossly ignorant of their own Scriptures.

ISAIAH

Verse 25. Therefore he hath poured upon him the fury, &c. — Most grievous judgments. It hath set him on fire round about — This was literally fulfilled when the Chaldean army took their city, and burned both it and their temple. Yet he knew it not — Considered it not: they were secure and stupid under God’s judgments; neither fearing them when threatened, nor truly sensible of God’s hand in them, of the causes of God’s displeasure, or of the means of cure. The reader will easily observe, that “the force and elegance of the metaphor in this verse are very great. Of all natural evils which affect the human mind, which arouse and awaken it, none do so with greater quickness than fire, than a mighty flame encompassing a man on every side. No sleep, no lethargy is so great, which this will not shake off; and yet the stupor and insensibility of the Jews are here represented to be so great, that in the midst of the fire and flame, which they might and ought to think kindled by God, they inquired not into the causes of this judgment. They knew them not, nor considered them; but, persisting in their impenitence and stupidity, applied not to God in faith and repentance, nor humbled themselves before him.” See Vitringa.

23-25 Who will… give ear to this? Who… hearken — Calvin and Stier explain this clause as a reproachful exclamation; but Birks, with much truth, says: “It is rather a wondering search after the small remnant who will lay the message to heart amidst the general unbelief.” Who gave Jacob for a spoil… did not the Lord? — Jacob, having splendid opportunities, and using them properly, could have saved himself, but he did not so use them, and has himself wrought the “spoil and the plunder.” In retribution the Lord has sent the Chaldean as his instrument. The masses of Israel, down to and even through the Captivity, have suffered fury of God’s anger. The nation is overturned; temple and city are destroyed; exile and its mortifications are gloomily endured; but these have been a purifying fire to the remnant few only, while the masses still heed not the desolations thus made upon them as a whole people. In verses 19-25 Israel is still the servant of Jehovah, chosen, yet unfaithful to his trust; instructed, yet dark minded; and at best improving but imperfectly the divine lessons given.