Isaiah · Chapter 48

V. 1. Called-Who are Israelites in name, but not in truth. Are come-From the lineage of your progenitor, Judah, as waters flow from a fountain. Swear-Who profess the true religion; (one act of religion being put for all) and call themselves by his name.

Verse 1. Are come forth out of the waters of Judah— “Ye that flow from the fountain of Judah”] ymm mimmey, “from the waters.” Perhaps ממעי mimmeey, “from the bowels,” SO many others have conjectured, or hdwhy ynm meni yehudah, or hdwhym meyhudah, “from Judah.”—Secker. But see Michaelis in Prælect, not. 22. And we have bq[y ˆy[ eyn yaakob, “the fountain of Jacob,” Deuteronomy 33:28, and larvy rwqmm mimmekor yishrael, “from the fountain of Israel,” Psalms 68:27Psalm 68:27. Twenty-seven MSS. of Kennicott’s, six of Deuteronomy Rossi’s and two of my own, with six editions, have ymym meymey, “from the days;” which makes no good sense.

12-16.

(4,) He removes from himself the charge of those evils which had happened to the nation, as they might have enjoyed his favour, and the blessings consequent thereon, if they had conducted themselves otherwise, 17-19. (5,) Proclaims their release from Babylon, and enjoins them to declare everywhere the blessing of it, and the singular care of Providence over them in their return, 20, 21.

(6,) No peace to the wicked, 22.

NOTES ON CHAPTER 48.

Verses 1, 2. Hear ye this, O house of Jacob — For your conviction and humiliation; that, acknowledging God to be just, and even merciful, in what he has brought upon you, you may give glory to him, and take shame to yourselves; which are called by the name of Israel — Who are Israelites in name, but not in truth; and are come out of the waters of Judah — From the lineage of your progenitor, Judah, as waters flow from a fountain; which swear by the name of the Lord — Who profess the true religion, one act thereof being put for all; that own him to be the true God and your God, and give glory to him as the righteous judge of all. Or, that swear to the name of the Lord, as the words may be rendered; that take an oath of allegiance to him as your king, and join yourselves to him in covenant. And make mention of the God of Israel — In your prayers and praises, who often speak of, seem to glory in, and call yourselves by his name; but not in truth nor in righteousness — Which are the two chief ingredients of a lawful oath, and of a sincere profession of religion. Observe, reader, our religious professions avail nothing unless they be made in truth and righteousness. If we be not sincere in them, we do but take the name of the Lord our God in vain. For — Or, as the Hebrew particle often signifies, Though, they call themselves the holy city — Though they glory in this, that they are citizens of Jerusalem, a city sanctified by God himself to be the only place of his true worship and gracious presence, which, as it was a great privilege, so it laid a great obligation upon them to walk more holily than they did. And stay themselves upon the God of Israel — Not by a true and well-grounded faith, but by a vain and presumptuous confidence, flattering themselves, as that people commonly did, that they should enjoy peace and safety, notwithstanding all their wickedness, because they were the Lord’s people, and had his temple and ordinances among them; which disposition the prophets frequently notice, and sharply censure in them.

Verse 1. Which swear by the name of the Lord, who resents all false swearing to his covenant.

1, 2. Hear ye this — Not something new, but already reiterated truths. House of Jacob — “Jacob” is the natural name of Isaac’s second son. Called… Israel — “Israel” is the spiritual name of the same person. See Genesis 32:2; 35:10. Both together is a circumlocution for Israelites or members of the ancient Church. Waters of Judah — After the revolt of the ten tribes there were, as the result of labours by the prophets in the kingdom of Israel, doubtless not a few there who constituted the remnant of the true Israel. (Elijah thought it was not so till it was divinely told him there were seven thousand of them. 1 Kings 19:18.) From among these, large numbers must have mingled with the people of Judah, so that in the exile the whole twelve tribes were more or less represented. Though the main body were of Judah, yet all vied with each on their comparative reform in Babylon and in countries thereto belonging. Which swear by the name of the Lord — Because this “swearing” did happen without living faith, such as represents the standard of life called for by Jehovah through his prophet, and explains the words, not in truth, nor in righteousness, herein his people deserved rebuke and warning.

V. 2. Though-They glory that they are citizens of Jerusalem, a city sanctified by God, to be the place of his true worship, and gracious presence. And stay-Not by a true faith, but a vain confidence.

12-16.

(4,) He removes from himself the charge of those evils which had happened to the nation, as they might have enjoyed his favour, and the blessings consequent thereon, if they had conducted themselves otherwise, 17-19. (5,) Proclaims their release from Babylon, and enjoins them to declare everywhere the blessing of it, and the singular care of Providence over them in their return, 20, 21.

(6,) No peace to the wicked, 22.

NOTES ON CHAPTER 48.

Verses 1, 2. Hear ye this, O house of Jacob — For your conviction and humiliation; that, acknowledging God to be just, and even merciful, in what he has brought upon you, you may give glory to him, and take shame to yourselves; which are called by the name of Israel — Who are Israelites in name, but not in truth; and are come out of the waters of Judah — From the lineage of your progenitor, Judah, as waters flow from a fountain; which swear by the name of the Lord — Who profess the true religion, one act thereof being put for all; that own him to be the true God and your God, and give glory to him as the righteous judge of all. Or, that swear to the name of the Lord, as the words may be rendered; that take an oath of allegiance to him as your king, and join yourselves to him in covenant. And make mention of the God of Israel — In your prayers and praises, who often speak of, seem to glory in, and call yourselves by his name; but not in truth nor in righteousness — Which are the two chief ingredients of a lawful oath, and of a sincere profession of religion. Observe, reader, our religious professions avail nothing unless they be made in truth and righteousness. If we be not sincere in them, we do but take the name of the Lord our God in vain. For — Or, as the Hebrew particle often signifies, Though, they call themselves the holy city — Though they glory in this, that they are citizens of Jerusalem, a city sanctified by God himself to be the only place of his true worship and gracious presence, which, as it was a great privilege, so it laid a great obligation upon them to walk more holily than they did. And stay themselves upon the God of Israel — Not by a true and well-grounded faith, but by a vain and presumptuous confidence, flattering themselves, as that people commonly did, that they should enjoy peace and safety, notwithstanding all their wickedness, because they were the Lord’s people, and had his temple and ordinances among them; which disposition the prophets frequently notice, and sharply censure in them.

1, 2. Hear ye this — Not something new, but already reiterated truths. House of Jacob — “Jacob” is the natural name of Isaac’s second son. Called… Israel — “Israel” is the spiritual name of the same person. See Genesis 32:2; 35:10. Both together is a circumlocution for Israelites or members of the ancient Church. Waters of Judah — After the revolt of the ten tribes there were, as the result of labours by the prophets in the kingdom of Israel, doubtless not a few there who constituted the remnant of the true Israel. (Elijah thought it was not so till it was divinely told him there were seven thousand of them. 1 Kings 19:18.) From among these, large numbers must have mingled with the people of Judah, so that in the exile the whole twelve tribes were more or less represented. Though the main body were of Judah, yet all vied with each on their comparative reform in Babylon and in countries thereto belonging. Which swear by the name of the Lord — Because this “swearing” did happen without living faith, such as represents the standard of life called for by Jehovah through his prophet, and explains the words, not in truth, nor in righteousness, herein his people deserved rebuke and warning.

Verses 3-5. I have declared — That is, predicted; the former things — Those things which are already come to pass. These, opposed to new things, (verse 6,) seem to intend the events foretold by Isaiah in the former part of this book, relating to the two confederate kings of Syria and Israel, (chap. 7.,) and to Sennacherib, (chap. 10,) as the new things, and things to come, (Isaiah 41:22,) respect the Babylonian captivity, and their return from thence, as figures of gospel times. They went forth out of my mouth, and I did them suddenly — What my mouth foretold my hand effected, even when there was no likelihood of such events taking place, whereby I gave you full proof of my Godhead. Because I knew that thou art obstinate — Therefore I gave thee the more and clearer demonstrations of my nature and providence, because I knew thou wast an unbelieving and perverse nation, that would not easily nor willingly be convinced. And thy neck an iron sinew — Which would not bow down to receive my yoke. It is a metaphor taken from untamed and stubborn oxen. The sense is, I considered that thou wast unteachable and incorrigible. And thy brow brass — That thou wast impudent and insolent. Before it came to pass I showed it thee, lest, &c. — I foretold these things, that it might be evident that they were the effects of my counsel, and not of thine idols. “God ordained a succession of prophets to foretel the most remarkable events which should happen to the Jews, on purpose to prevent their ascribing them to their idols, which their infidelity and obstinacy might have prompted them to do.” — Lowth.

Ver. 3. I have declared the former things. The Messiah continues here to be the speaker, and the hopes of the church repose solely upon his word. In the next verses he declares the future; he puts his name to it; his favourite name with the Jews, the Lord of Hosts.

3-5. I have declared — Or, have announced. Former things — Former events, before they came to pass; or, as some suppose, “and they have come to pass” Isaiah 42:9; 44:7, 8. Suddenly — They came to pass so unexpectedly that the prophecy could not have been fulfilled through human means; at least, human sagacity could not have foretold them. The argument runs thus: Through my prophet I announced in former times a certain prediction — for example, the destruction of the Assyrian army — and it suddenly took place. Isaiah 37:36. Human sagacity could not have foretold that event, nor could human means have brought it about. Not long past I predicted, not an ideal fact — namely, the raising up of a deliverer, Cyrus, for my people at Babylon — it shall prove an actual fact. Other instances of prediction and fulfilment could be given. No idol system is equal to this. The facts of the past cannot be disputed. Because I knew, etc. — I made former predictions and fulfilled them, because I knew that thou art obstinate, unbelieving, not easily convinced, with neck stiff as if made of sinews of iron. Thy brow brass — As hard and insensible to spiritual influence as brass. The fifth verse recapitulates, in order to confirm, the argument of verse 3.

V. 4. I knew-Therefore I gave thee clearer demonstrations of my nature and providence, because I knew thou wast an unbelieving nation. Thy neck-Will not bow down to receive my yoke. Thy brow-Thou wast impudent.

Verses 3-5. I have declared — That is, predicted; the former things — Those things which are already come to pass. These, opposed to new things, (verse 6,) seem to intend the events foretold by Isaiah in the former part of this book, relating to the two confederate kings of Syria and Israel, (chap. 7.,) and to Sennacherib, (chap. 10,) as the new things, and things to come, (Isaiah 41:22,) respect the Babylonian captivity, and their return from thence, as figures of gospel times. They went forth out of my mouth, and I did them suddenly — What my mouth foretold my hand effected, even when there was no likelihood of such events taking place, whereby I gave you full proof of my Godhead. Because I knew that thou art obstinate — Therefore I gave thee the more and clearer demonstrations of my nature and providence, because I knew thou wast an unbelieving and perverse nation, that would not easily nor willingly be convinced. And thy neck an iron sinew — Which would not bow down to receive my yoke. It is a metaphor taken from untamed and stubborn oxen. The sense is, I considered that thou wast unteachable and incorrigible. And thy brow brass — That thou wast impudent and insolent. Before it came to pass I showed it thee, lest, &c. — I foretold these things, that it might be evident that they were the effects of my counsel, and not of thine idols. “God ordained a succession of prophets to foretel the most remarkable events which should happen to the Jews, on purpose to prevent their ascribing them to their idols, which their infidelity and obstinacy might have prompted them to do.” — Lowth.

3-5. I have declared — Or, have announced. Former things — Former events, before they came to pass; or, as some suppose, “and they have come to pass” Isaiah 42:9; 44:7, 8. Suddenly — They came to pass so unexpectedly that the prophecy could not have been fulfilled through human means; at least, human sagacity could not have foretold them. The argument runs thus: Through my prophet I announced in former times a certain prediction — for example, the destruction of the Assyrian army — and it suddenly took place. Isaiah 37:36. Human sagacity could not have foretold that event, nor could human means have brought it about. Not long past I predicted, not an ideal fact — namely, the raising up of a deliverer, Cyrus, for my people at Babylon — it shall prove an actual fact. Other instances of prediction and fulfilment could be given. No idol system is equal to this. The facts of the past cannot be disputed. Because I knew, etc. — I made former predictions and fulfilled them, because I knew that thou art obstinate, unbelieving, not easily convinced, with neck stiff as if made of sinews of iron. Thy brow brass — As hard and insensible to spiritual influence as brass. The fifth verse recapitulates, in order to confirm, the argument of verse 3.

Verses 3-5. I have declared — That is, predicted; the former things — Those things which are already come to pass. These, opposed to new things, (verse 6,) seem to intend the events foretold by Isaiah in the former part of this book, relating to the two confederate kings of Syria and Israel, (chap. 7.,) and to Sennacherib, (chap. 10,) as the new things, and things to come, (Isaiah 41:22,) respect the Babylonian captivity, and their return from thence, as figures of gospel times. They went forth out of my mouth, and I did them suddenly — What my mouth foretold my hand effected, even when there was no likelihood of such events taking place, whereby I gave you full proof of my Godhead. Because I knew that thou art obstinate — Therefore I gave thee the more and clearer demonstrations of my nature and providence, because I knew thou wast an unbelieving and perverse nation, that would not easily nor willingly be convinced. And thy neck an iron sinew — Which would not bow down to receive my yoke. It is a metaphor taken from untamed and stubborn oxen. The sense is, I considered that thou wast unteachable and incorrigible. And thy brow brass — That thou wast impudent and insolent. Before it came to pass I showed it thee, lest, &c. — I foretold these things, that it might be evident that they were the effects of my counsel, and not of thine idols. “God ordained a succession of prophets to foretel the most remarkable events which should happen to the Jews, on purpose to prevent their ascribing them to their idols, which their infidelity and obstinacy might have prompted them to do.” — Lowth.

Ver. 5. I have even from the beginning declared the fall of Babylon, and all other important circumstances connected with it, lest thou shouldst say, my idol hath showed it.

3-5. I have declared — Or, have announced. Former things — Former events, before they came to pass; or, as some suppose, “and they have come to pass” Isaiah 42:9; 44:7, 8. Suddenly — They came to pass so unexpectedly that the prophecy could not have been fulfilled through human means; at least, human sagacity could not have foretold them. The argument runs thus: Through my prophet I announced in former times a certain prediction — for example, the destruction of the Assyrian army — and it suddenly took place. Isaiah 37:36. Human sagacity could not have foretold that event, nor could human means have brought it about. Not long past I predicted, not an ideal fact — namely, the raising up of a deliverer, Cyrus, for my people at Babylon — it shall prove an actual fact. Other instances of prediction and fulfilment could be given. No idol system is equal to this. The facts of the past cannot be disputed. Because I knew, etc. — I made former predictions and fulfilled them, because I knew that thou art obstinate, unbelieving, not easily convinced, with neck stiff as if made of sinews of iron. Thy brow brass — As hard and insensible to spiritual influence as brass. The fifth verse recapitulates, in order to confirm, the argument of verse 3.

V. 6. See-As thou hast heard all these things, from time to time, seriously consider them. Declare-I call you to witness: must you not be forced to acknowledge the truth of what I say? Shewed-And I have now given thee new predictions of secret things, such as ‘till this time were wholly unknown to thee, concerning thy deliverance out of Babylon by Cyrus.

Verse 6. Thou hast heard, see all this— “Thou didst hear it beforehand; behold, the whole is accomplished”] For hzj chazeh, see, a MS. has hzh hazzeh, this; thou hast heard the whole of this: the Syriac has tyzjw vechazith, “thou hast heard, and thou hast seen, the whole.” Perhaps it should be hnh hinneh, behold. In order to express the full sense, I have rendered it somewhat paraphrastically.

Verses 6-8. Thou hast heard, see all this — As thou hast heard all these things, from time to time, seriously consider them. And will not ye declare it — I call you to witness: must you not be forced to acknowledge the truth of what I say? I have showed thee new things from this time — And I have now given thee new predictions of secret things, such as till this time were wholly unknown to thee, concerning thy deliverance out of Babylon by Cyrus. They are created now — Revealed to thee by me; brought to light, as things are by creation. The idea is elegant; for what is revealed exists by the word that proceeds from the mouth of God, which is the character of creation. And not from the beginning — Hebrew, zam alw, not from thence, not from these ancient times when other things were revealed to thee. Even before the day — Hebrew, and, or, or before this day. This day answers to now in the first clause, and seems to be added as an exposition of it; when thou heardest them not — Hebrew, And thou didst not hear them, namely, before this time in which God hath revealed them to thee by my ministry. Lest thou shouldest say, Behold, I knew them — Either by thine own sagacity, or by the help of thine idols. Yea, thou knewest not — The same thing is repeated, because this was so illustrious a proof of the infinite power and providence of God, and so clear and full a discovery of the vanity of idols. Yea, from that time — Hebrew, from then, as in the foregoing verse; thine ear was not opened — That is, thou didst not hear; I did not reveal these things unto thee: for so this phrase of opening the ear is understood, 1 Samuel 9:15. For I knew that thou wouldest deal treacherously — I knew all these cautions were necessary to cure thine infidelity. And wast called — Namely, justly and truly; a transgressor from the womb — Thou wast indeed such from thy very origin as a people. The contents of this verse, therefore, are not only to be considered as a confirmation of what was said in the preceding verse, namely, that the Jews had no knowledge of these new things, (as they are called verse 6,) before the revelation of them made by Isaiah; but as “containing a conviction of the inconsideration, incredulity, and prejudices of the Jewish people; who, notwithstanding the prophecies so clearly fulfilled among them, had neither duly attended to them, nor become obedient to God, which he observes was nothing strange, since, from the first time of their adoption as a people, from their deliverance out of Egypt, which was, as it were, their birth, they had been full of perfidy and transgression.” See Vitringa.

6, 7. Thou hast heard, etc. — The words are addressed to the Jews as if in Babylon. They have already heard enough from Jehovah. They have no need of more concerning the prediction of their deliverance through Cyrus. See all this — In God’s eye it is all fulfilled: see you the fact likewise. That is, believe Jehovah, the same as if its accomplishment were before your eyes. And will not ye declare it — Cause it to be known, testify to its certainty from perfect knowledge of God’s veracity? New things… hidden things — Perhaps among them Israel’s deliverances from Babylon, and their restoration to their own land and to God’s worship; not yet accomplished, but as certain as if they were. They are created now — Hence, they are the same as if already accomplished, and the Jews are to treat the prediction accordingly. The fulfilment is ideal but real. Babylon is to be destroyed, and Israel is to be delivered. Take these facts as made known by Jehovah, not by idol oracles or by human sagacity. No excuse for you to do otherwise. God’s veracity has often enough been proved to you. It is mockery of Jehovah to say, Behold, I knew them before.

V. 7. Created-Revealed to thee by me; brought to light, as things are by creation. Not-Heb. not from thence, not from these ancient times when other things were revealed to thee. Or-Heb. and (or, or, as this particle is frequently used) before this day. This day answers to now in the first clause: and seems to be added as an exposition of it. Before this time in which God hath revealed them to thee by my ministry. I knew-Either by thine own sagacity: or by the help of thine idols.

Verses 6-8. Thou hast heard, see all this — As thou hast heard all these things, from time to time, seriously consider them. And will not ye declare it — I call you to witness: must you not be forced to acknowledge the truth of what I say? I have showed thee new things from this time — And I have now given thee new predictions of secret things, such as till this time were wholly unknown to thee, concerning thy deliverance out of Babylon by Cyrus. They are created now — Revealed to thee by me; brought to light, as things are by creation. The idea is elegant; for what is revealed exists by the word that proceeds from the mouth of God, which is the character of creation. And not from the beginning — Hebrew, zam alw, not from thence, not from these ancient times when other things were revealed to thee. Even before the day — Hebrew, and, or, or before this day. This day answers to now in the first clause, and seems to be added as an exposition of it; when thou heardest them not — Hebrew, And thou didst not hear them, namely, before this time in which God hath revealed them to thee by my ministry. Lest thou shouldest say, Behold, I knew them — Either by thine own sagacity, or by the help of thine idols. Yea, thou knewest not — The same thing is repeated, because this was so illustrious a proof of the infinite power and providence of God, and so clear and full a discovery of the vanity of idols. Yea, from that time — Hebrew, from then, as in the foregoing verse; thine ear was not opened — That is, thou didst not hear; I did not reveal these things unto thee: for so this phrase of opening the ear is understood, 1 Samuel 9:15. For I knew that thou wouldest deal treacherously — I knew all these cautions were necessary to cure thine infidelity. And wast called — Namely, justly and truly; a transgressor from the womb — Thou wast indeed such from thy very origin as a people. The contents of this verse, therefore, are not only to be considered as a confirmation of what was said in the preceding verse, namely, that the Jews had no knowledge of these new things, (as they are called verse 6,) before the revelation of them made by Isaiah; but as “containing a conviction of the inconsideration, incredulity, and prejudices of the Jewish people; who, notwithstanding the prophecies so clearly fulfilled among them, had neither duly attended to them, nor become obedient to God, which he observes was nothing strange, since, from the first time of their adoption as a people, from their deliverance out of Egypt, which was, as it were, their birth, they had been full of perfidy and transgression.” See Vitringa.

6, 7. Thou hast heard, etc. — The words are addressed to the Jews as if in Babylon. They have already heard enough from Jehovah. They have no need of more concerning the prediction of their deliverance through Cyrus. See all this — In God’s eye it is all fulfilled: see you the fact likewise. That is, believe Jehovah, the same as if its accomplishment were before your eyes. And will not ye declare it — Cause it to be known, testify to its certainty from perfect knowledge of God’s veracity? New things… hidden things — Perhaps among them Israel’s deliverances from Babylon, and their restoration to their own land and to God’s worship; not yet accomplished, but as certain as if they were. They are created now — Hence, they are the same as if already accomplished, and the Jews are to treat the prediction accordingly. The fulfilment is ideal but real. Babylon is to be destroyed, and Israel is to be delivered. Take these facts as made known by Jehovah, not by idol oracles or by human sagacity. No excuse for you to do otherwise. God’s veracity has often enough been proved to you. It is mockery of Jehovah to say, Behold, I knew them before.

V. 8. Yea-The same thing is repeated, because this was so illustrious a proof of the infinite power and providence of God. Thine ear-Thou didst not hear, I did not reveal these things unto thee: for so this phrase of opening the ear is understood, 1 Samuel 9:15. I knew-I knew all these cautions were necessary to cure thine infidelity. Called-Justly, thou wast indeed such.

Verses 6-8. Thou hast heard, see all this — As thou hast heard all these things, from time to time, seriously consider them. And will not ye declare it — I call you to witness: must you not be forced to acknowledge the truth of what I say? I have showed thee new things from this time — And I have now given thee new predictions of secret things, such as till this time were wholly unknown to thee, concerning thy deliverance out of Babylon by Cyrus. They are created now — Revealed to thee by me; brought to light, as things are by creation. The idea is elegant; for what is revealed exists by the word that proceeds from the mouth of God, which is the character of creation. And not from the beginning — Hebrew, zam alw, not from thence, not from these ancient times when other things were revealed to thee. Even before the day — Hebrew, and, or, or before this day. This day answers to now in the first clause, and seems to be added as an exposition of it; when thou heardest them not — Hebrew, And thou didst not hear them, namely, before this time in which God hath revealed them to thee by my ministry. Lest thou shouldest say, Behold, I knew them — Either by thine own sagacity, or by the help of thine idols. Yea, thou knewest not — The same thing is repeated, because this was so illustrious a proof of the infinite power and providence of God, and so clear and full a discovery of the vanity of idols. Yea, from that time — Hebrew, from then, as in the foregoing verse; thine ear was not opened — That is, thou didst not hear; I did not reveal these things unto thee: for so this phrase of opening the ear is understood, 1 Samuel 9:15. For I knew that thou wouldest deal treacherously — I knew all these cautions were necessary to cure thine infidelity. And wast called — Namely, justly and truly; a transgressor from the womb — Thou wast indeed such from thy very origin as a people. The contents of this verse, therefore, are not only to be considered as a confirmation of what was said in the preceding verse, namely, that the Jews had no knowledge of these new things, (as they are called verse 6,) before the revelation of them made by Isaiah; but as “containing a conviction of the inconsideration, incredulity, and prejudices of the Jewish people; who, notwithstanding the prophecies so clearly fulfilled among them, had neither duly attended to them, nor become obedient to God, which he observes was nothing strange, since, from the first time of their adoption as a people, from their deliverance out of Egypt, which was, as it were, their birth, they had been full of perfidy and transgression.” See Vitringa.

Ver. 8. I knew that thou wouldest deal very treacherously. How lamentable it is to find this text cited by the antinomians of our own age, to promise pardon and eternal glory to the elect, even before they commit the grossest acts of apostasy; and that because the Lord is here supposed to promise the Hebrews a plenary pardon before they killed the prophets, before they gave their children to Moloch, and before they danced at Baal’s feasts! Is this treating the secret things of Moses, and the unsearchable depths of St. Paul with becoming reverence? Is this dealing honestly with the loose professors of the age, who live in full conformity to the world? Is it not far safer for ministers, like Isaiah, to threaten the gross apostates with the fire of Tophet. The false prophets among the Jews never cried, peace, peace, as those teachers do, and altogether without the authority of ancient comments. The text refers to the riches of grace promised to the church in the gospel, as the elder critics agree with common consent.

8. Thou knewest not — The phrases in this verse are each and all of them denials of the boast, “Behold, I knew them.” Tried all his life by the subtle and culpable habit of un-faith in the Jews, the prophet foresees the same habit in them when they are just on the eve of actual deliverance from Babylon. He says: I knew that thou wouldest deal… treacherously… a transgressor. All evidence possible from the doings of the Almighty God does not fully convince you. You will still be doubters.

V. 9. For my sake-I will spare thee, and deliver thee out of captivity, not for thy sake, but merely for my own sake, and for the vindication of my name, that I may be praised for my power, faithfulness, and goodness.

Verse 9. And for my praise— “And for the sake of my praise”] I read ytlht ולמענ ulemaan tehillathi. The word למענ lemaan, though not absolutely necessary here, for it may be understood as supplied from the preceding member, yet seems to have been removed from hence to Isaiah 48:11; where it is redundant, and where it is not repeated in the Septuagint, Syriac, and a MS. I have therefore omitted it in the latter place, and added it here.

Verses 9-11. For my name’s sake will I defer mine anger — Although thou dost justly deserve my hottest anger and most dreadful judgments, which also, if thou repentest not, I will in due time inflict, yet at present I will spare thee, and deliver thee out of captivity, not for thy sake, but merely for my own sake, and for the vindication of my name, that I may be praised for my power, faithfulness, and goodness. Behold, I have refined thee — Although I will not cut thee off, yet I will put thee into the furnace, not to consume, but to purify thee, and purge away thy dross. Not with silver — Not with such a furious heat, nor for so long a time, as is required to melt down silver; I will not deal so rigorously with thee, for then I should wholly consume thee. In judgment I will remember mercy. It must be observed, that silver is the most difficult to be refined, and requires a hotter and clearer fire than gold and other metals. I have chosen thee in the furnace of affliction — I have taken this method to purge thee from thy dross, and render thee a chosen people to myself. For mine own sake will I do it — Namely, this great work of delivering my people out of Babylon. For how should my name be polluted — If I should not deliver my people, my name would be profaned and blasphemed, as if I were either impotent, or implacable to them. I will not give my glory unto another — I will not give any colour to idolaters, to ascribe the divine nature and properties to idols, as they would do if I did not rescue my people out of their hands, in spite of their idols.

9-11. But if so perverse, why desire to restore them to Jerusalem and Judah? The answer is, For my name’s sake. I forbear with all the world: I forbear with the Jews especially, that in them, whom I have chosen morally to train the world, my name — my honour, compassion, method of severe and kindly discipline — may be shown to all. They are my people, the medium I have appointed through which the Redeemer and his salvation are to come to the whole world. Israel is of no account in himself. Silver is silver, though mixed with dross, which is easily purified by fire. But Israel, having more dross in his nature, I purify in the fiery furnace of affliction. The figure is taken from the ancient refiners, who subjected bullion more or less encumbered with dross to heats of varied degrees in the furnace. (Grotius.) The subjection of Israel to the fiercer heats was the more perfectly to purify them, for He cannot tolerate the slightest impurity in his own. He compounds not with an infinitesimal degree thereof. He is no compromiser.

V. 10. Behold-Although I will not cut thee off, yet I will put thee into the furnace. Silver-Which is kept in the furnace so long ‘till all the dross be purged away, I will not deal so rigorously with thee; for then I should wholly consume thee. I will chuse-God had in a manner rejected Israel, and therefore it was necessary he should chuse and try this people a second time.

Verse 10. I have chosen thee— “I have tried thee”] For Ëytrjb becharticha, “I have chosen thee,” a MS. has Ëytnjb bechanticha, “I have tried thee.” And so perhaps read the Syriac and Chaldee interpreters; they retain the same word Ëtrjb bechartach; but in those languages it signifies, I have tried thee. ãskk kecheseph, quasi argentum, “as silver.” Vulgate.

I cannot think ãskb becheseph, WITH silver, is the true reading. ãskk kecheseph, LIKE silver, as the Vulgate evidently read it, I suppose to have been the original reading, though no MS. yet found supports this word; the similarity of the two letters, b beth and k caph, might have easily led to the mistake in the first instance; and it has been but too faithfully copied ever since. rwk cur, which we translate furnace, should be rendered crucible, the vessel in which the silver is melted. The meaning of the verse seems to be this: I have purified you, but not as silver is purified; for when it is purified, no dross of any kind is left behind. Had I done this with you, I should have consumed you altogether; but I have put you in the crucible of affliction, in captivity, that you may acknowledge your sins, and turn unto me.

Verses 9-11. For my name’s sake will I defer mine anger — Although thou dost justly deserve my hottest anger and most dreadful judgments, which also, if thou repentest not, I will in due time inflict, yet at present I will spare thee, and deliver thee out of captivity, not for thy sake, but merely for my own sake, and for the vindication of my name, that I may be praised for my power, faithfulness, and goodness. Behold, I have refined thee — Although I will not cut thee off, yet I will put thee into the furnace, not to consume, but to purify thee, and purge away thy dross. Not with silver — Not with such a furious heat, nor for so long a time, as is required to melt down silver; I will not deal so rigorously with thee, for then I should wholly consume thee. In judgment I will remember mercy. It must be observed, that silver is the most difficult to be refined, and requires a hotter and clearer fire than gold and other metals. I have chosen thee in the furnace of affliction — I have taken this method to purge thee from thy dross, and render thee a chosen people to myself. For mine own sake will I do it — Namely, this great work of delivering my people out of Babylon. For how should my name be polluted — If I should not deliver my people, my name would be profaned and blasphemed, as if I were either impotent, or implacable to them. I will not give my glory unto another — I will not give any colour to idolaters, to ascribe the divine nature and properties to idols, as they would do if I did not rescue my people out of their hands, in spite of their idols.

Ver. 10. I have refined thee, but not with silver. The LXX read, I have sold thee, but not for silver. This however is an obvious deviation from the Hebrew, which seems to import that God had refined them as silver, but had not made them pure like silver.

9-11. But if so perverse, why desire to restore them to Jerusalem and Judah? The answer is, For my name’s sake. I forbear with all the world: I forbear with the Jews especially, that in them, whom I have chosen morally to train the world, my name — my honour, compassion, method of severe and kindly discipline — may be shown to all. They are my people, the medium I have appointed through which the Redeemer and his salvation are to come to the whole world. Israel is of no account in himself. Silver is silver, though mixed with dross, which is easily purified by fire. But Israel, having more dross in his nature, I purify in the fiery furnace of affliction. The figure is taken from the ancient refiners, who subjected bullion more or less encumbered with dross to heats of varied degrees in the furnace. (Grotius.) The subjection of Israel to the fiercer heats was the more perfectly to purify them, for He cannot tolerate the slightest impurity in his own. He compounds not with an infinitesimal degree thereof. He is no compromiser.

V. 11. It-This great work of delivering my people out of Babylon. Name-If I should not deliver my people, my name would be profaned and blasphemed. Glory-I will not give any colour to idolaters, to ascribe the divine nature and properties, to idols, as they would do if I did not rescue my people out of their hands in spite of their idols.

Verse 11. For how should my name be polluted— “For how would my name be blasphemed”] The word ymv shemi, my name, is dropped out of the text; it is supplied by a MS. which has ymv shemi; and by the Septuagint, oti to emon onoma bebhloutai. The Syriac and Vulgate get over the difficulty, by making the verb in the first person; that I may not be blasphemed.

Verses 9-11. For my name’s sake will I defer mine anger — Although thou dost justly deserve my hottest anger and most dreadful judgments, which also, if thou repentest not, I will in due time inflict, yet at present I will spare thee, and deliver thee out of captivity, not for thy sake, but merely for my own sake, and for the vindication of my name, that I may be praised for my power, faithfulness, and goodness. Behold, I have refined thee — Although I will not cut thee off, yet I will put thee into the furnace, not to consume, but to purify thee, and purge away thy dross. Not with silver — Not with such a furious heat, nor for so long a time, as is required to melt down silver; I will not deal so rigorously with thee, for then I should wholly consume thee. In judgment I will remember mercy. It must be observed, that silver is the most difficult to be refined, and requires a hotter and clearer fire than gold and other metals. I have chosen thee in the furnace of affliction — I have taken this method to purge thee from thy dross, and render thee a chosen people to myself. For mine own sake will I do it — Namely, this great work of delivering my people out of Babylon. For how should my name be polluted — If I should not deliver my people, my name would be profaned and blasphemed, as if I were either impotent, or implacable to them. I will not give my glory unto another — I will not give any colour to idolaters, to ascribe the divine nature and properties to idols, as they would do if I did not rescue my people out of their hands, in spite of their idols.

9-11. But if so perverse, why desire to restore them to Jerusalem and Judah? The answer is, For my name’s sake. I forbear with all the world: I forbear with the Jews especially, that in them, whom I have chosen morally to train the world, my name — my honour, compassion, method of severe and kindly discipline — may be shown to all. They are my people, the medium I have appointed through which the Redeemer and his salvation are to come to the whole world. Israel is of no account in himself. Silver is silver, though mixed with dross, which is easily purified by fire. But Israel, having more dross in his nature, I purify in the fiery furnace of affliction. The figure is taken from the ancient refiners, who subjected bullion more or less encumbered with dross to heats of varied degrees in the furnace. (Grotius.) The subjection of Israel to the fiercer heats was the more perfectly to purify them, for He cannot tolerate the slightest impurity in his own. He compounds not with an infinitesimal degree thereof. He is no compromiser.

V. 12. O Israel-Whom I have called out of the world to be my peculiar people.

Verse 12. O Jacob— “O Jacob, my servant”] After bq[y yaakob, a MS. of Kennicott’s, two of Deuteronomy Rossi’s, and the two old editions of 1486 and 1488, add the word ydb[ abdi, “my servant,” which is lost out of the present text; and there is a rasure in its place in another ancient MS. The Jerusalem Talmud has the same word.

I also am the last— “I am the last”] For yna ãa aph ani, “even I,” two ancient MSS. and the ancient Versions, read ynaw veani, “and I;” more properly.

Verses 12, 13. Hearken unto me, Israel, my called — Whom I have called out of the world to be my peculiar people, to serve, and glorify, and enjoy me; and therefore you, of all others, have least cause to forsake me, or to follow after idols. My right hand hath spanned, or doth span, the heavens — Or, hath meted them out with a span, as the phrase is, Isaiah 40:12; hath stretched them out by an exact measure, as the workman sometimes metes out his work by spans. See also the margin. When I call them, they stand up together — “Nothing can give us a more sublime idea of God than this passage. The idea is taken from servants, who, at the voice of their masters, instantly rise up, and stand ready to execute their commands. The whole creation, at the call of God, arises with prompt obedience, and is ready to execute his sovereign will.” — Dodd.

12, 13. Hearken unto me — Renewal of the consolation. The second and brighter part of the message begins here. The chief elements compiled from chapters xl to xlvii, are brought together in these verses, and addressed to Israel with emphasis. My called — The double-called: from Chaldean Abram, first; the spiritual offspring from Abraham, next. The promise is re-settled by the oath several times before stated in terms. See Isaiah 41:4; 42:8; 43:11, etc. Mine hand… laid the foundation — The prophet urgently impresses on the people God’s eternity, omniscience, and omnipotence, as evidence the highest possible that what he predicts or announces through his prophet is entitled to confidence. The oath can be made by none higher. The greater includes the less. Ability to create certainly implies the lesser ability to foretell. No words can characterize the absurdity and stupidity of doubting divine predictions.

V. 13. Stand up-They are still continually in readiness to execute my commands.

Verses 12, 13. Hearken unto me, Israel, my called — Whom I have called out of the world to be my peculiar people, to serve, and glorify, and enjoy me; and therefore you, of all others, have least cause to forsake me, or to follow after idols. My right hand hath spanned, or doth span, the heavens — Or, hath meted them out with a span, as the phrase is, Isaiah 40:12; hath stretched them out by an exact measure, as the workman sometimes metes out his work by spans. See also the margin. When I call them, they stand up together — “Nothing can give us a more sublime idea of God than this passage. The idea is taken from servants, who, at the voice of their masters, instantly rise up, and stand ready to execute their commands. The whole creation, at the call of God, arises with prompt obedience, and is ready to execute his sovereign will.” — Dodd.

Ver. 13. My hand also hath laid the foundation of the earth. The Messiah is here introduced as the speaker. I, even I have spoken. The Lord God, and his Spirit, hath sent me: ver. 16. Here then is the doctrine of the adorable Trinity, or of a plurality in the Godhead; and the same ineffable mystery is declared in other passages of this enlightened and evangelical prophet. Isaiah 63:7-10. 49:4-6.

12, 13. Hearken unto me — Renewal of the consolation. The second and brighter part of the message begins here. The chief elements compiled from chapters xl to xlvii, are brought together in these verses, and addressed to Israel with emphasis. My called — The double-called: from Chaldean Abram, first; the spiritual offspring from Abraham, next. The promise is re-settled by the oath several times before stated in terms. See Isaiah 41:4; 42:8; 43:11, etc. Mine hand… laid the foundation — The prophet urgently impresses on the people God’s eternity, omniscience, and omnipotence, as evidence the highest possible that what he predicts or announces through his prophet is entitled to confidence. The oath can be made by none higher. The greater includes the less. Ability to create certainly implies the lesser ability to foretell. No words can characterize the absurdity and stupidity of doubting divine predictions.

V. 14. Which-Which of the gods whom any of you serve. Him-Cyrus.

Verse 14. Which among them hath declared these things— “Who among you hath predicted these things”] For בהם bahem, “among them,” twenty-one MSS., nine ancient, and two editions, one of them that of the year 1488, fourteen of Deuteronomy Rossi’s, and one ancient of my own, have בכם bachem, “among you;” and so the Syriac.

The Lord hath loved him: he will do his pleasure on Babylon— “He, whom JEHOVAH hath loved, will execute his will on Babylon”] That is, Cyrus; so Symmachus has well rendered it: ~On o Kuriov hgaphse poihsei to qelhma autou, “He whom the Lord hath loved will perform his will.”

On the Chaldeans.] The preposition is lost; it is supplied in the edition of 1486, which has µydckb bechasdim, and so the Chaldee and Vulgate.

Verses 14, 15. All ye assemble yourselves and hear — Ye Jews, to whom he addressed his speech, (verse 12,) and to whom he continues to speak; which among them hath declared these things — Which of the gods, whom any of you have served, or do now serve? The prophet gives a general challenge to the idols and their worshippers, to bring proof that ever such a remarkable turn of providence as that of the Jews’ restoration was foretold by any of the heathen oracles. The Lord hath loved him — Namely, Cyrus; that is, he hath done him this favour, this honour, to make him an instrument of the redemption of his people, and therein a type of the great Redeemer, God’s beloved Son. He will do his pleasure on Babylon — Cyrus shall execute what the Lord hath appointed for the destruction of Babylon, and the deliverance of God’s people. And his arm shall be on the Chaldeans — He shall smite and subdue them. I, even I, have spoken, &c. — Both the prediction and the execution of this great work are to be ascribed to me only. The idols had no hand therein. He shall make his way prosperous — I will give him good success in his undertaking.

14. Assemble yourselves, and hear — A call to the people — most probably the heathen — to convene, and to consider the subject to be brought before them. Which among them — Among the idol deities, with whom is the controversy. Hath declared these things — The “things” heretofore predicted of Jehovah — the coming deliverance of Israel through Cyrus, and the destruction he should bring on Israel’s oppressors, the Babylonians. He will do his pleasure — The “he” we take to refer to Cyrus, God’s agent in this work; the “his” to God himself. His arm — That of Cyrus. Shall be on the Chaldeans — To punish and subdue them.

Verses 14, 15. All ye assemble yourselves and hear — Ye Jews, to whom he addressed his speech, (verse 12,) and to whom he continues to speak; which among them hath declared these things — Which of the gods, whom any of you have served, or do now serve? The prophet gives a general challenge to the idols and their worshippers, to bring proof that ever such a remarkable turn of providence as that of the Jews’ restoration was foretold by any of the heathen oracles. The Lord hath loved him — Namely, Cyrus; that is, he hath done him this favour, this honour, to make him an instrument of the redemption of his people, and therein a type of the great Redeemer, God’s beloved Son. He will do his pleasure on Babylon — Cyrus shall execute what the Lord hath appointed for the destruction of Babylon, and the deliverance of God’s people. And his arm shall be on the Chaldeans — He shall smite and subdue them. I, even I, have spoken, &c. — Both the prediction and the execution of this great work are to be ascribed to me only. The idols had no hand therein. He shall make his way prosperous — I will give him good success in his undertaking.

15. I, even I, have spoken… I have called — The Lord is here the speaker. The thrice-repeated “I” denotes the strength of purpose — the certainty of the fulfilment of the prediction.

V. 16. In secret-I have openly revealed my mind to you. The beginning-Either from the first time that I began to prophecy until this time: or from the beginning of my taking you to be my people, and of revealing my mind unto you. From the time-From the time that I first spoke of it, I am or was there, to effect what I had foretold. The Lord-God by his Spirit. Me-The prophet Isaiah; who was a type of Christ, and so this may have a respect to him also.

Verse 16. Come ye near unto me] After the word wbrq kirbu, “draw near,” a MS. adds גוים goyim, “O ye nations;” which, as this and the two preceding verses are plainly addressed to the idolatrous nations, reproaching their gods as unable to predict future events, is probably genuine.

Hear ye this— “And hear ye this”] A MS. adds the conjunction, ושמעו vashimu; and so the Septuagint, Syriac, and Vulgate.

I have not spoken in secret] The Alexandrine copy of the Septuagint adds here, oude en topw ghv skoteinw, “nor in a dark place of the earth,” as in Isaiah 45:19. That it stands rightly, or at least stood very early, in this place of the Version of the Septuagint, is highly probable, because it is acknowledged by the Arabic Version, and by the Coptic MS. St. Germain de Prez, Paris, translated likewise from the Septuagint. But whether it should be inserted, as of right belonging to the Hebrew text, may be doubted; for a transcriber of the Greek Version might easily add it by memory from the parallel place; and it is not necessary to the sense. From the time that it was— “Before the time when it began to exist”] An ancient MS. has היותם heyotham, “they began to exist;” and so another had it at first. From the time that the expedition of Cyrus was planned, there was God managing the whole by the economy of his providence. There am I— “I had decreed it”] I take שם sham for a verb, not an adverb.

And now the Lord God, and his Spirit, hath sent me— “And now the Lord JEHOVAH hath sent me, and his Spirit”] Tiv estin o en tw Hsaiw legwn, Kai nun Kuriov apesteile me kai to Pneuma autouÇ en w, amfibolou ontov tou rhtou, poteron o Pathr kai to ~Agion Pneuma apesteilan tou Ihsoun, h o Pathr apesteile ton te Criston kai to ~Agion Pneuma, to deuteron estin alhqev. “Who is it that saith in Isaiah, And now the Lord hath sent me and his Spirit? in which, as the expression is ambiguous, is it the Father and the Holy Spirit who have sent Jesus; or the Father, who hath sent both Christ and the Holy Spirit. The latter is the true interpretation.”—Origen cont. Cels. lib. i. I have kept to the order of the words of the original, on purpose that the ambiguity, which Origen remarks in the Version of the Septuagint, and which is the same in the Hebrew might still remain; and the sense which he gives to it, be offered to the reader’s judgment, which is wholly excluded in our translation.

Verse 16. Come ye near unto me, &c. — That you may the better hear me. Here, as in verse 14, Jacob and Israel are summoned to hearken to the prophet speaking in God’s name, and as a type of the great prophet, by whom God has in these last days spoken unto us. I have not spoken in secret — I have not suppressed, concealed, or kept back the counsel and word of God, or any part thereof, but have declared it openly and publicly. See note on Isaiah 45:19, where these very words are spoken by God in his own name, as they are here by the prophet in God’s name. From the beginning — From the first time that I began to prophesy until now: or, if the prophet be considered as uttering God’s words, the meaning is, From the beginning of my taking you to be my people, and revealing my mind to you. From the time that it was, there am, or rather, was, I — These words also, as well as the former, are the words either, 1st, Of the prophet; and so the sense is, From the time that I was first called to be a prophet, I have been there, that is, I have diligently pursued my prophetical function; I have hearkened, from time to time, to hear what God would speak to me, that I might impart it to you: or, 2d, Of God; and then the sense may be this: From the time that I first foretold it, I was there to take care to effect what I predicted. And now — This is opposed to the foregoing words, from the beginning; the Lord God and his Spirit — God, by his Spirit, or God, even the Spirit, namely, the Holy Ghost, to whom the sending and inspiring of God’s prophets is ascribed, 2 Peter 1:21; hath sent me — Namely, the prophet, who yet was a type of Christ, and so this may have a respect to him also.

Ver. 16. Come ye near to me, hear ye this. I have not spoken in secret from the beginning, from the time that I said, Let there be light, and there was light. I spake to your fathers; my covenant was open and clear. My ministry, says the Messiah, has no disguise, nothing of ambiguity in it, like the pretended oracles of the heathen. I speak in my Father’s name: I speak by his Spirit. All these epithets, characteristic of the Messiah’s ministry, prepare the mind for something great and decisive, with regard to the longsuffering of God towards a rebellious people.

What can be more preposterous, and in the face of all ancient theology, than for the Arians to make Isaiah the speaker here? Was Isaiah a prophet from the beginning of the world, as in the ninth verse? Did Isaiah call Jacob and Israel, as in ver. 12. Was he the first and the last? Lowth is perfectly silent here, as in all other places, about the real Godhead of Christ. There is nothing for the soul in all our new versions of the prophets. The traitors are better paid in this world than Judas; but how it will be in the next, the Lord himself only is the judge.

16. This verse is hard to understand from ambiguity. Come ye near unto me, hear ye this — It is scarcely to be doubted that the party summoned is Israel, and that the subject to be communicated is, what follows to the latter member of the verse. But who is the speaker? Some hold it to be the prophet in behalf of Jehovah; but most of the commentators think it is Jehovah himself, summoning his nation to hear still further concerning himself. Moreover, from the interactions of personality in the Godhead of Jehovah in trinity, and from the well-settled facts as deduced from the two Testaments, that the transacting divinity, or the Jehovah of the Old Testament, is the Son of God of the New Testament, not a small number of expositors find a satisfying explanation of the verse in supposing the Second Person of the Trinity to be here the speaker. Among these may be named Basil, Augustine, Vitringa, Alexander, Henderson, Stier, Delitzsch, Birks, Nagelsbach, etc. I have not spoken in secret — The coincidence of resembling verbiage in texts known to bespoken by or applying to Christ, is taken as evidence of the truth of this theory, as in Christ’s words. John 18:20. From the time that it was, there am I — See Proverbs 8:27, and Christ’s words, “Before Abraham was, I am:” — “I am hath sent me,” etc.: language quite coincident in expression with passages appertaining to facts and features of Christ. And now — Antithetic to the previous “from the beginning.” From the foundation of the earth (Proverbs viii) I was present through human history, as the Wisdom of God, aiding the plan looking to man’s redemption. And (or but) now the Lord God, and his Spirit, hath sent me — The prophet is the mouthpiece in these antithetic sentences, but for whom does he speak in this? For himself, as not a few hold, or for Christ, or Messiah, yet unincarnated, as the majority of expositors hold? Evidently, from lack of the conditions required, not for the prophet. The conditions are something more than being the recorder of these statements. The prophet elsewhere (Isaiah 6:8) speaks of and for the three Persons, and most probably here for the Second Person. See, for the same reference, Exodus 23:20; Isaiah 61:1; Malachi 3:1; John 3:34; 7:16; 17:18, and 20:21. From these citations the clause is by most settled as meaning Christ here, and should read, for this meaning: “The Lord God hath sent me, with his Spirit.” Sent me to Israel, with the Spirit’s aid, to enlarge in Israel’s mind (now about to close his exile) the great consolation, and (as Logos, or Word) also the revelation. Christ’s mission here, then, is not the incarnation, but the signal providence of the return from Babylon. By this interpretation the predicates of the Jehovah of the Old Testament are in nowise changed, who is throughout the divine Regent, the divine Wisdom and Revealer. Co-acting with Jehovah the Father, the source of all divine counsels, and with the Spirit who inspires leadership and prophecy, He, Jehovah the Son, administers, disciplines, consoles, and instructs.

Some of the old reformed theologians have stoutly claimed, in this view of the Old Testament tenor and purport, that strong proofs of the doctrine of the Trinity can be made out. It is to be observed, however, that Calvin, the great exegete of the Reformation, was gravely conservative on this passage. He says: “This verse interpreters explain in various ways. Many refer it to Christ, but the prophet designs no such thing. Such forced and violent interpretations are to be avoided.” Barnes also says, with emphasis: “It would require more time, and toil, and ingenuity, to demonstrate that this passage had reference to Messiah, than it would to demonstrate the doctrines of the Trinity and Divinity of the Redeemer from unequivocal declarations of the New Testament.” No doubt this caution is extreme. In pursuance of a proper caution, this much may be admitted: In so far as the prophet speaks and sets in prophecy as the speaker and writer for Jehovah, who, in the New Testament, by various indications and proofs, appears in the incarnated divinity of Jesus Christ, so far only are these words to be regarded in a Messianic point of view. Further, whether the prophet himself apprehended this dogmatic view of the words is far from certain. The action of the Revealer upon the old prophetic minds in their deliverances was doubtless in proportion to their power at the time to apprehend. See Zechariah 2:7-9.

V. 17. Teacheth-Who from time to time have made known to thee, all necessary doctrines; which, if observed by thee, would have been infinitely profitable to thee, both for this life and that to come. So that it is not my fault, but thine own, if thou dost not profit. Leadeth-Who acquainteth thee with thy duty in all the concerns of thy life; so that thou canst not pretend ignorance.

Verses 17-19. I am the Lord, which teacheth thee to profit — Who from time to time has made known to thee all necessary and useful doctrines, which, if observed by thee, would have been infinitely profitable to thee, both for this life and that to come; so that it is not my fault, but thine own, if thou dost not profit: which leadeth thee, &c. — Who acquainteth thee with thy duty in all the concerns of thy life, so that thou canst not pretend ignorance. O that thou hadst hearkened, &c. — This failure hath not been on my part, but on thine: I gave thee my counsels and commands, but thou hast neglected and disobeyed them, and that to thy own great disadvantage. Concerning such wishes as these, when ascribed to God, see note on Deuteronomy 5:29, and 32:29, and especially on Psalms 81:13Psalm 81:13. Then had thy peace been as a river — Which runs pleasantly, strongly, plentifully, and constantly. Thou shouldst have enjoyed a series of mercies, one continually following another, as the waters of a river, which always last, and not like the waters of a land-flood, which are soon gone; and thy righteousness — The fruit of thy righteousness, thy peace and prosperity; as the waves of the sea — Numberless and abundant. Or the meaning may be, Thou wouldest have been as remarkable for virtue and holiness as for peace and happiness. Thy seed also had been as the sand — Namely, for multitude, according to my promise made to Abraham; whereas now, for thy sins, I have greatly diminished thy numbers by invasions, captivities, and other judgments. His name — The name of thy seed, or offspring, mentioned in the former clauses; should not have been cut off — As now it hath been in a great measure, namely, from the land of Israel, which is either desolate, or inhabited by strangers; nor destroyed from before me — Or, out of my sight, from the place of my special presence and residence.

Ver. 17. Thus saith the Lord thy Redeemer; thy Goel, as in Job 19:25. The Lord who says, I have found a ransom. “Jehovah hath made his soul an offering for sin.”—The Holy One of Israel: Isaiah 12:6. The Holy One of God. The Just and Holy One, as St. Peter calls him, that teacheth thee by his word, and by all the leadings of his providence, ever delighting, oh Israel, to do thee good.

17-19. The exhortation continues. The Lord, thy Redeemer — As compared with any other, he is the right and rightful leader of Israel. He is comprehensively the Redeemer of accepted Israel, especially accompanying his deliverances first to last, from Egypt, from foes in Canaan, from Babylon, and from the powers of evil in all time. He is Redeemer and Deliverer of all God’s Israel. Did this Israel but know and act upon the knowledge that God truly is his Redeemer, present at all times for his deliverances, what peace would be his, or, as the original (shalom) means, what prosperity, soundness, wholeness, health! As a river — Full flowing, and, like the Nile, overflowing, bringing glory of verdure in a parched land. Righteousness — The “righteousness” of Israel means its utter freedom from idolatry; its purity and holiness, and many fruits of religion as their result; and these becoming more and more in abundance and power, like the waves of the sea! What an image is this! Isaiah could know the easy use of such a figure. The Mediterranean was, as it were, in his presence. Did “the Great Unknown” of the neologists see much of the waves of the sea in Mesopotamia? The figure is that of measureless abundance of righteousness. Thy seed — Posterity. Blessings physical are of great account with the Semitic peoples. The thought here is, of a holy and enduring nation, headed by Messiah, moving forward to victory till triumph is reached in the heavenly Jerusalem.

V. 18. As the waves-Infinite and continual.

Verse 18. As a river— “Like the river”] That is, the Euphrates.

Verses 17-19. I am the Lord, which teacheth thee to profit — Who from time to time has made known to thee all necessary and useful doctrines, which, if observed by thee, would have been infinitely profitable to thee, both for this life and that to come; so that it is not my fault, but thine own, if thou dost not profit: which leadeth thee, &c. — Who acquainteth thee with thy duty in all the concerns of thy life, so that thou canst not pretend ignorance. O that thou hadst hearkened, &c. — This failure hath not been on my part, but on thine: I gave thee my counsels and commands, but thou hast neglected and disobeyed them, and that to thy own great disadvantage. Concerning such wishes as these, when ascribed to God, see note on Deuteronomy 5:29, and 32:29, and especially on Psalms 81:13Psalm 81:13. Then had thy peace been as a river — Which runs pleasantly, strongly, plentifully, and constantly. Thou shouldst have enjoyed a series of mercies, one continually following another, as the waters of a river, which always last, and not like the waters of a land-flood, which are soon gone; and thy righteousness — The fruit of thy righteousness, thy peace and prosperity; as the waves of the sea — Numberless and abundant. Or the meaning may be, Thou wouldest have been as remarkable for virtue and holiness as for peace and happiness. Thy seed also had been as the sand — Namely, for multitude, according to my promise made to Abraham; whereas now, for thy sins, I have greatly diminished thy numbers by invasions, captivities, and other judgments. His name — The name of thy seed, or offspring, mentioned in the former clauses; should not have been cut off — As now it hath been in a great measure, namely, from the land of Israel, which is either desolate, or inhabited by strangers; nor destroyed from before me — Or, out of my sight, from the place of my special presence and residence.

Ver. 18. Oh that thou hadst hearkened to my commandments, to the whole of my will, and the requirements of my righteous law, as stated at large in the beginning of the hundred and nineteenth psalm.

Then had thy peace been as a river, overflowing like the Euphrates, or more still, like the Tigris in the time of the new fruits. Ecclus. 24:25. How full of tenderness is the commiseration of God towards his sinful and erring people, mourning over their departures from him, and the irreparable loss their backsliding had occasioned. Oh that thou hadst hearkened unto me. And thy righteousness as the waves of the sea. By righteousness may be understood covenant blessings, as in Psalm 72. He shall come down as rain upon the mown grass. Also Isaiah 45:8: Drop down, ye heavens from above, and let the skies pour down righteousness. On the deliverance from Babylon, specially referred to in this chapter, the Lord loaded the Jews with righteousness. To these texts we may add, the righteousness and the salvation of the Lord, which shall never be abolished: Isaiah 51:6. The nation also, walking in the paths of holy obedience, shall become dense in population; shall be blessed with luxuriant harvests, and vintages flowing with the richest wine, like rivers abounding with water.

17-19. The exhortation continues. The Lord, thy Redeemer — As compared with any other, he is the right and rightful leader of Israel. He is comprehensively the Redeemer of accepted Israel, especially accompanying his deliverances first to last, from Egypt, from foes in Canaan, from Babylon, and from the powers of evil in all time. He is Redeemer and Deliverer of all God’s Israel. Did this Israel but know and act upon the knowledge that God truly is his Redeemer, present at all times for his deliverances, what peace would be his, or, as the original (shalom) means, what prosperity, soundness, wholeness, health! As a river — Full flowing, and, like the Nile, overflowing, bringing glory of verdure in a parched land. Righteousness — The “righteousness” of Israel means its utter freedom from idolatry; its purity and holiness, and many fruits of religion as their result; and these becoming more and more in abundance and power, like the waves of the sea! What an image is this! Isaiah could know the easy use of such a figure. The Mediterranean was, as it were, in his presence. Did “the Great Unknown” of the neologists see much of the waves of the sea in Mesopotamia? The figure is that of measureless abundance of righteousness. Thy seed — Posterity. Blessings physical are of great account with the Semitic peoples. The thought here is, of a holy and enduring nation, headed by Messiah, moving forward to victory till triumph is reached in the heavenly Jerusalem.

Verse 19. Like the gravel thereof— “Like that of the bowels thereof”] הדגים והם הים מעי yaxaxb betseetsaey meey haiyam vehem haddagim; “As the issue of the bowels of the sea; that is, fishes.”—Salom. ben Melec. And so likewise Aben Ezra, Jarchi, Kimchi, &c. His name— “Thy name”] For wmv shemo, “his name,” the Septuagint had in the copy from which they translated Ëmv shimcha, “thy name.”

Verses 17-19. I am the Lord, which teacheth thee to profit — Who from time to time has made known to thee all necessary and useful doctrines, which, if observed by thee, would have been infinitely profitable to thee, both for this life and that to come; so that it is not my fault, but thine own, if thou dost not profit: which leadeth thee, &c. — Who acquainteth thee with thy duty in all the concerns of thy life, so that thou canst not pretend ignorance. O that thou hadst hearkened, &c. — This failure hath not been on my part, but on thine: I gave thee my counsels and commands, but thou hast neglected and disobeyed them, and that to thy own great disadvantage. Concerning such wishes as these, when ascribed to God, see note on Deuteronomy 5:29, and 32:29, and especially on Psalms 81:13Psalm 81:13. Then had thy peace been as a river — Which runs pleasantly, strongly, plentifully, and constantly. Thou shouldst have enjoyed a series of mercies, one continually following another, as the waters of a river, which always last, and not like the waters of a land-flood, which are soon gone; and thy righteousness — The fruit of thy righteousness, thy peace and prosperity; as the waves of the sea — Numberless and abundant. Or the meaning may be, Thou wouldest have been as remarkable for virtue and holiness as for peace and happiness. Thy seed also had been as the sand — Namely, for multitude, according to my promise made to Abraham; whereas now, for thy sins, I have greatly diminished thy numbers by invasions, captivities, and other judgments. His name — The name of thy seed, or offspring, mentioned in the former clauses; should not have been cut off — As now it hath been in a great measure, namely, from the land of Israel, which is either desolate, or inhabited by strangers; nor destroyed from before me — Or, out of my sight, from the place of my special presence and residence.

17-19. The exhortation continues. The Lord, thy Redeemer — As compared with any other, he is the right and rightful leader of Israel. He is comprehensively the Redeemer of accepted Israel, especially accompanying his deliverances first to last, from Egypt, from foes in Canaan, from Babylon, and from the powers of evil in all time. He is Redeemer and Deliverer of all God’s Israel. Did this Israel but know and act upon the knowledge that God truly is his Redeemer, present at all times for his deliverances, what peace would be his, or, as the original (shalom) means, what prosperity, soundness, wholeness, health! As a river — Full flowing, and, like the Nile, overflowing, bringing glory of verdure in a parched land. Righteousness — The “righteousness” of Israel means its utter freedom from idolatry; its purity and holiness, and many fruits of religion as their result; and these becoming more and more in abundance and power, like the waves of the sea! What an image is this! Isaiah could know the easy use of such a figure. The Mediterranean was, as it were, in his presence. Did “the Great Unknown” of the neologists see much of the waves of the sea in Mesopotamia? The figure is that of measureless abundance of righteousness. Thy seed — Posterity. Blessings physical are of great account with the Semitic peoples. The thought here is, of a holy and enduring nation, headed by Messiah, moving forward to victory till triumph is reached in the heavenly Jerusalem.

V. 20. Singing-With joy and songs of praise. Declare-Publish God’s wonderful works.

Verse 20. Tell this— “Make it heard”] Twenty-seven MSS. of Kennicott’s, (ten ancient,) many of Deuteronomy Rossi’s, and two ancient, of my own, with the Septuagint, Syriac, Chaldee, and Arabic, and one edition, prefix to the verb the conjunction w vau, והשמיעו vehashmiu.

Verses 20, 21. Go ye forth of Babylon — The imperative is here, as it is very frequently, put for the future, ye shall go forth, &c. For the words do not so much contain a command as a promise. This form of speaking, however, may be the rather used to intimate, that it was their duty to go forth, as well as God’s promise to carry them forth. Flee ye from the Chaldeans — Not silently and sorrowfully, but with a voice of singing — With joy, and songs of praise to the Lord. Declare ye, &c., even to the end of the earth — Publish God’s wonderful works on your behalf to all nations. A figure this of the publishing of the gospel to all the world. And they thirsted not, &c. — This is part of the matter which the Jews are here commanded to declare to all people, as they had opportunity, namely, that God took the same care of them in their return from Babylon to Canaan, which was through many dry and desolate places, as he did of their forefathers, in their march from Egypt to Canaan. They thirsted not, &c. — That is, They shall not thirst. He speaks of things to come, as if they were already present or past, as the prophets commonly did. He caused the waters to flow out of the rock, &c. — “If this prophecy,” says Kimchi, “relate to the return from the Babylonish captivity, as it seems to do, it is to be wondered how it comes to pass, that in the book of Ezra, in which he gives an account of their return, no mention is made, that such miracles were wrought for them; as, for instance, that God clave the rock for them in the desert.” On this strange observation of the learned rabbi, Bishop Lowth remarks as follows: “It is really much to be wondered, that one of the most learned and judicious Jewish expositors of the Old Testament, having advanced so far in a large comment on Isaiah, should appear to be totally ignorant of the prophet’s manner of writing; of the parabolic style which prevails in the writings of all the prophets, and more particularly in the prophecy of Isaiah, which abounds throughout in parabolic images, from the beginning to the end: from Hear, O heavens, and give ear, O earth, to the worm and the fire in the last verse. And how came he to keep his wonderment to himself so long? Why did he not expect, that the historian should have related how, as they passed through the desert, cedars, pines, and olive-trees shot up at once on the side of the way to shade them; and that, instead of briers and brambles, the acacia and the myrtle sprang up under their feet, according to God’s promises, Isaiah 41:19, and 55:13? These, and a multitude of the like parabolical or poetical images, were never intended to be understood literally. All that the prophet designed in this place, and which he has executed in the most elegant manner, was an amplification and illustration of the gracious care and protection of God, vouchsafed to his people in their return from Babylon, by an allusion to the miraculous exodus from Egypt.”

20-22. Go ye forth of Babylon — The message closes here. The exiled but redeemed ones get orders for a march to Zion. The word flee is not a note of alarm; the speed and joy of coming deliverance is the idea; or possibly Jeremiah 51:45, tallying with the idea in Revelation 18:4, may explain this part of the message. But the call is for the voice of song loud enough for the end of the earth to hear. The redemption of Jacob is the subject of the singing. Thirsted not… the deserts — The exodus memorial is called to mind afresh by this later deliverance; or, that is made the type of this, in that, wonderful as was the provision and supply of that departure across deserts, this shall be greatly more wonderful in these regards. All is spiritual; waters of salvation flowed forth from the smitten rock, and that rock was Christ, accompanying them with ever-living abundance of grace and prosperity. The section closes with a contrast. No peace… unto the wicked — No shalom — no sound health, no

prosperity, to the loose, irregular, undevout sons of Israel, holding adherence half with Jehovah and half with idol or world worship. No peace — no joyful, solid hope — is pronounced to such in this final remonstrance.

Thus the thrilling section ends. God is all, man in himself is nothing, idols are utter nothingness. With these truths divinely established this first series of the three concludes. It began with comfort ye, emphasized. No peace unto the wicked is its last word. Throughout, the struggle with idolatry and its effects has been a travail. This subject has been turned over and over, and viewed from every point with remonstrance and expostulation. It is now exhausted; it comes no more to the foreground. The prophet is also done with Babylon. Nor do we hear any more of Cyrus. From this on, the messages are of hope, not to redeemed sons of Jacob merely, but to all the world.

V. 21. They thirsted not-They shall not thirst. He speaks of things to come, as if they were already past.

Verse 21. They thirsted not—through the deserts] Kimchi has a surprising observation upon this place: “If the prophecy,’ says he, “relates to the return from the Babylonish captivity, as it seems to do, it is to be wondered how it comes to pass, that in the Book of Ezra, in which he gives an account of their return, no mention is made that such miracles were wrought for them; as, for instance, that God clave the rock for them in the desert.” It is really much to be wondered, that one of the most learned and judicious of the Jewish expositors of the Old Testament, having advanced so far in a large Comment on Isaiah, should appear to be totally ignorant of the prophet’s manner of writing; of the parabolic style, which prevails in the writings of all the prophets, and more particularly in the prophecy of Isaiah, which abounds throughout in parabolical images from the beginning to the end; from “Hear, O heavens, and give ear, O earth,” to “the worm and the fire” in the last verse. And how came he to keep his wonderment to himself so long? Why did he not expect that the historian should have related how, as they passed through the desert, cedars, pines, and olive-trees shot up at once on the side of the way to shade them; and that instead of briers and brambles the acacia and the myrtle sprung up under their feet, according to God’s promises, Isaiah 41:19; 55:13? These and a multitude of the like parabolical or poetical images, were never intended to be understood literally. All that the prophet designed in this place, and which he has executed in the most elegant manner, was an amplification and illustration of the gracious care and protection of God vouchsafed to his people in their return from Babylon, by an allusion to the miraculous exodus from Egypt. See Deuteronomy S. Pœsi, Hebr. Præl. ix.

Verses 20, 21. Go ye forth of Babylon — The imperative is here, as it is very frequently, put for the future, ye shall go forth, &c. For the words do not so much contain a command as a promise. This form of speaking, however, may be the rather used to intimate, that it was their duty to go forth, as well as God’s promise to carry them forth. Flee ye from the Chaldeans — Not silently and sorrowfully, but with a voice of singing — With joy, and songs of praise to the Lord. Declare ye, &c., even to the end of the earth — Publish God’s wonderful works on your behalf to all nations. A figure this of the publishing of the gospel to all the world. And they thirsted not, &c. — This is part of the matter which the Jews are here commanded to declare to all people, as they had opportunity, namely, that God took the same care of them in their return from Babylon to Canaan, which was through many dry and desolate places, as he did of their forefathers, in their march from Egypt to Canaan. They thirsted not, &c. — That is, They shall not thirst. He speaks of things to come, as if they were already present or past, as the prophets commonly did. He caused the waters to flow out of the rock, &c. — “If this prophecy,” says Kimchi, “relate to the return from the Babylonish captivity, as it seems to do, it is to be wondered how it comes to pass, that in the book of Ezra, in which he gives an account of their return, no mention is made, that such miracles were wrought for them; as, for instance, that God clave the rock for them in the desert.” On this strange observation of the learned rabbi, Bishop Lowth remarks as follows: “It is really much to be wondered, that one of the most learned and judicious Jewish expositors of the Old Testament, having advanced so far in a large comment on Isaiah, should appear to be totally ignorant of the prophet’s manner of writing; of the parabolic style which prevails in the writings of all the prophets, and more particularly in the prophecy of Isaiah, which abounds throughout in parabolic images, from the beginning to the end: from Hear, O heavens, and give ear, O earth, to the worm and the fire in the last verse. And how came he to keep his wonderment to himself so long? Why did he not expect, that the historian should have related how, as they passed through the desert, cedars, pines, and olive-trees shot up at once on the side of the way to shade them; and that, instead of briers and brambles, the acacia and the myrtle sprang up under their feet, according to God’s promises, Isaiah 41:19, and 55:13? These, and a multitude of the like parabolical or poetical images, were never intended to be understood literally. All that the prophet designed in this place, and which he has executed in the most elegant manner, was an amplification and illustration of the gracious care and protection of God, vouchsafed to his people in their return from Babylon, by an allusion to the miraculous exodus from Egypt.”

20-22. Go ye forth of Babylon — The message closes here. The exiled but redeemed ones get orders for a march to Zion. The word flee is not a note of alarm; the speed and joy of coming deliverance is the idea; or possibly Jeremiah 51:45, tallying with the idea in Revelation 18:4, may explain this part of the message. But the call is for the voice of song loud enough for the end of the earth to hear. The redemption of Jacob is the subject of the singing. Thirsted not… the deserts — The exodus memorial is called to mind afresh by this later deliverance; or, that is made the type of this, in that, wonderful as was the provision and supply of that departure across deserts, this shall be greatly more wonderful in these regards. All is spiritual; waters of salvation flowed forth from the smitten rock, and that rock was Christ, accompanying them with ever-living abundance of grace and prosperity. The section closes with a contrast. No peace… unto the wicked — No shalom — no sound health, no

prosperity, to the loose, irregular, undevout sons of Israel, holding adherence half with Jehovah and half with idol or world worship. No peace — no joyful, solid hope — is pronounced to such in this final remonstrance.

Thus the thrilling section ends. God is all, man in himself is nothing, idols are utter nothingness. With these truths divinely established this first series of the three concludes. It began with comfort ye, emphasized. No peace unto the wicked is its last word. Throughout, the struggle with idolatry and its effects has been a travail. This subject has been turned over and over, and viewed from every point with remonstrance and expostulation. It is now exhausted; it comes no more to the foreground. The prophet is also done with Babylon. Nor do we hear any more of Cyrus. From this on, the messages are of hope, not to redeemed sons of Jacob merely, but to all the world.

V. 22. No peace-God having foretold that peace which he would give to his servant Jacob, adds an explication; and declares, that wicked men should not enjoy the benefit of this mercy.

Verse 22. There is no peace, saith the Lord, unto the wicked.] See below, Clarke’s note on “Isaiah 57:21”. As the destruction of Babylon was determined, God commands his people to hasten out of it; for, saith the Lord, there is no peace (prosperity) to the wicked; ouk esti cairein toiv asebesin, legei kuriov.—Sept. “There is no rejoicing or prosperity to the wicked saith the Lord.” Their is not pese to unrytous men seith the Lord.—Old MS. Bible.

ISAIAH

Verse 22. There is no peace unto the wicked — God having, in the foregoing verses, foretold that blessed deliverance which he would give to his servant Jacob, (verse 20,) here adds an explication and limitation of the blessing, and declares that wicked men should not enjoy the benefit of this mercy. And by the wicked, he means the unbelieving and ungodly Jews; of whom these very words are used again, (Isaiah 57:21,) and for whom such a denunciation was very proper and necessary, because they were exceeding prone to cry, Peace, Peace, to themselves, when there was no solid ground of peace. This, therefore, was a very seasonable caution to the Jews in Babylon, to take heed to themselves, and prepare for this mercy. For those of them who should either wickedly tarry in Babylon, when God invited and required them to go out of it, and return to their own land; or who should continue in wickedness when they had returned, should not enjoy the tranquillity and comfort which they promised themselves. “There is no peace,” says Vitringa, “no serenity of mind and conscience; more desirable than all blessings, superior to all conception; there is no durable prosperity on earth, no eternal salvation or hope of salvation to hypocrites, unbelievers, and profane persons; to despisers of God and his prophetic word; to those who honour him with their lips, but in mind and affection are alienated and removed to a great distance from him, remaining in a state of impenitence. But why? Because they have no part in the righteousness and favour of God, which is not obtained without faith, reverence for the divine word, and an humble obedience to the divine commands.”

20-22. Go ye forth of Babylon — The message closes here. The exiled but redeemed ones get orders for a march to Zion. The word flee is not a note of alarm; the speed and joy of coming deliverance is the idea; or possibly Jeremiah 51:45, tallying with the idea in Revelation 18:4, may explain this part of the message. But the call is for the voice of song loud enough for the end of the earth to hear. The redemption of Jacob is the subject of the singing. Thirsted not… the deserts — The exodus memorial is called to mind afresh by this later deliverance; or, that is made the type of this, in that, wonderful as was the provision and supply of that departure across deserts, this shall be greatly more wonderful in these regards. All is spiritual; waters of salvation flowed forth from the smitten rock, and that rock was Christ, accompanying them with ever-living abundance of grace and prosperity. The section closes with a contrast. No peace… unto the wicked — No shalom — no sound health, no

prosperity, to the loose, irregular, undevout sons of Israel, holding adherence half with Jehovah and half with idol or world worship. No peace — no joyful, solid hope — is pronounced to such in this final remonstrance.

Thus the thrilling section ends. God is all, man in himself is nothing, idols are utter nothingness. With these truths divinely established this first series of the three concludes. It began with comfort ye, emphasized. No peace unto the wicked is its last word. Throughout, the struggle with idolatry and its effects has been a travail. This subject has been turned over and over, and viewed from every point with remonstrance and expostulation. It is now exhausted; it comes no more to the foreground. The prophet is also done with Babylon. Nor do we hear any more of Cyrus. From this on, the messages are of hope, not to redeemed sons of Jacob merely, but to all the world.