Text -- Isaiah 42:8-25 (NET)

The Lord Intervenes

42:8 I am the Lord! That is my name! I will not share my glory with anyone else, or the praise due me with idols. 42:9 Look, my earlier predictive oracles have come to pass; now I announce new events. Before they begin to occur, I reveal them to you.” 42:10 Sing to the Lord a brand new song! Praise him from the horizon of the earth, you who go down to the sea, and everything that lives in it, you coastlands and those who live there! 42:11 Let the desert and its cities shout out, the towns where the nomads of Kedar live! Let the residents of Sela shout joyfully; let them shout loudly from the mountaintops. 42:12 Let them give the Lord the honor he deserves; let them praise his deeds in the coastlands. 42:13 The Lord emerges like a hero, like a warrior he inspires himself for battle; he shouts, yes, he yells, he shows his enemies his power. 42:14 “I have been inactive for a long time; I kept quiet and held back. Like a woman in labor I groan; I pant and gasp. 42:15 I will make the trees on the mountains and hills wither up; I will dry up all their vegetation. I will turn streams into islands, and dry up pools of water. 42:16 I will lead the blind along an unfamiliar way; I will guide them down paths they have never traveled. I will turn the darkness in front of them into light, and level out the rough ground. This is what I will do for them. I will not abandon them. 42:17 Those who trust in idols will turn back and be utterly humiliated, those who say to metal images, ‘You are our gods.’”

The Lord Reasons with His People

42:18 “Listen, you deaf ones! Take notice, you blind ones! 42:19 My servant is truly blind, my messenger is truly deaf. My covenant partner, the servant of the Lord, is truly blind. 42:20 You see many things, but don’t comprehend; their ears are open, but do not hear.” 42:21 The Lord wanted to exhibit his justice by magnifying his law and displaying it. 42:22 But these people are looted and plundered; all of them are trapped in pits and held captive in prisons. They were carried away as loot with no one to rescue them; they were carried away as plunder, and no one says, “Bring that back!” 42:23 Who among you will pay attention to this? Who will listen attentively in the future? 42:24 Who handed Jacob over to the robber? Who handed Israel over to the looters? Was it not the Lord, against whom we sinned? They refused to follow his commands; they disobeyed his law. 42:25 So he poured out his fierce anger on them, along with the devastation of war. Its flames encircled them, but they did not realize it; it burned against them, but they did notice.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 42:8

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.

Wesley: Isa 42:9

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

Wesley: Isa 42:10

Upon this new and great occasion, the salvation of the world by Christ.

Wesley: Isa 42:10

All nations from one end of the earth to another.

Wesley: Isa 42:10

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.

Wesley: Isa 42:11

Those parts of the world which are now desolate and forsaken of God, and barren of all good fruits.

Wesley: Isa 42:11

The Arabians: who were an Heathen and barbarous people, and are put for all nations.

Wesley: Isa 42:11

Who are commonly more savage and ignorant than others.

Wesley: Isa 42:12

In the remotest parts of the world, as well as in Arabia, which was near to them.

Wesley: Isa 42:13

To battle.

Wesley: Isa 42:13

He shall stir up his strength, and anger against the obstinate enemies of his Son and gospel.

Wesley: Isa 42:13

As a lion doth upon his prey, and as soldiers do when they begin the battle.

Wesley: Isa 42:14

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.

Wesley: Isa 42:15

My most lofty and flourishing enemies.

Wesley: Isa 42:15

I will remove all impediments out of the way.

Wesley: Isa 42:16

The Gentiles.

Wesley: Isa 42:16

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.

Wesley: Isa 42:18

O you, whosoever you are, who resist this clear light.

Wesley: Isa 42:19

The Jews, who will not receive their, Messiah.

Wesley: Isa 42:19

My messengers, the singular number being put for the plural, namely the priests and other teachers whom I have appointed to instruct my people.

Wesley: Isa 42:19

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.

Wesley: Isa 42:20

Thou dost not seriously consider the plain word, and the wonderful works of God.

Wesley: Isa 42:21

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.

Wesley: Isa 42:21

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.

Wesley: Isa 42:22

But not withstanding this respect which God hath to his people, he hath severely scourged you for your sins.

Wesley: Isa 42:22

They have been taken in snares made by their own hands, and by God's just judgment cast into dungeons and prisons.

Wesley: Isa 42:22

None afforded them help.

Wesley: Isa 42:25

Most grievous judgments.

Wesley: Isa 42:25

They were secure and stupid under God's judgments.

JFB: Isa 42:8

God turns from addressing Messiah to the people.

JFB: Isa 42:8

JEHOVAH: God's distinguishing and incommunicable name, indicating essential being and immutable faithfulness (compare Exo 6:3; Psa 83:18; Psa 96:5; Hos 12:5).

JFB: Isa 42:8

That is due to Me, and to Me alone.

JFB: Isa 42:9

Former predictions of God, which were now fulfilled, are here adduced as proof that they ought to trust in Him alone as God; namely, the predictions as to Israel's restoration from Babylon.

JFB: Isa 42:9

Namely, predictions as to Messiah, who is to bring all nations to the worship of Jehovah (Isa 42:1, Isa 42:4, Isa 42:6).

JFB: Isa 42:9

The same image from plants just beginning to germinate occurs in Isa 43:19; Isa 58:8. Before there is the slightest indication to enable a sagacious observer to infer the coming event, God foretells it.

JFB: Isa 42:10

Such as has never before been sung, called for by a new manifestation of God's grace, to express which no hymn for former mercies would be appropriate. The new song shall be sung when the Lord shall reign in Jerusalem, and all "nations shall flow unto it" (Isa 2:2; Isa 26:1; Rev 5:9; Rev 14:3).

JFB: Isa 42:10

Whose conversion will be the means of diffusing the Gospel to distant lands.

JFB: Isa 42:10

All the living creatures that fill the sea (Psa 96:11) [MAURER]. Or, all sailors and voyagers [GESENIUS]. But these were already mentioned in the previous clause: there he called on all who go upon the sea; in this clause all animals in the sea; so in Isa 42:11, he calls on the inanimate wilderness to lift up its voice. External nature shall be so renovated as to be in unison with the moral renovation.

JFB: Isa 42:11

In a region not wholly waste, but mainly so, with an oasis here and there.

JFB: Isa 42:11

In Arabia-Deserta (Isa 21:16; Gen 25:13). The Kedarenians led a nomadic, wandering life. So Kedar is here put in general for that class of men.

JFB: Isa 42:11

Sela, that is, Petra, the metropolis of Idumea and the Nabathoean Ishmaelites. Or it may refer in general to those in Arabia-Petræa, who had their dwellings cut out of the rock.

JFB: Isa 42:11

Namely, of Paran, south of Sinai, in Arabic Petræa [VITRINGA].

JFB: Isa 42:12

(Isa 24:15).

JFB: Isa 42:13-16

Jehovah will no longer restrain His wrath: He will go forth as a mighty warrior (Exo 15:3) to destroy His people's and His enemies, and to deliver Israel (compare Psa 45:3).

JFB: Isa 42:13-16

Rouse His indignation.

JFB: Isa 42:13-16

Image from the battle cry of a warrior.

JFB: Isa 42:14

Namely, during the desolation of Israel (Isa 32:14).

JFB: Isa 42:14

(Compare Psa 50:21; Hab 1:2).

JFB: Isa 42:14

Like a woman in parturition, who, after having restrained her breathing for a time, at last, overcome with labor pain, lets out her voice with a panting sigh; so Jehovah will give full vent to His long pent-up wrath. Translate, instead of "destroy . . . devour"; I will at once breathe hard and pant, namely, giving loose to My wrath.

JFB: Isa 42:15

I will destroy all My foes.

JFB: Isa 42:15

In Palestine usually planted with vines and olives in terraces, up to their tops.

JFB: Isa 42:15

Rather, "dry lands." God will destroy His foes, the heathen, and their idols, and "dry up" the fountains of their oracles, their doctrines and institutions, the symbol of which is water, and their schools which promoted idolatry [VITRINGA].

JFB: Isa 42:16

God's people, Israel, in captivity, needing a guide. In the ulterior sense the New Testament Church, which was about to be led and enlightened by the Son of God as its leader and shepherd in the wilderness of the Roman empire, until it should reach a city of habitation. "A way . . . they knew not," refers to the various means ployed by Providence for the establishment of the Church in the world, such as would never have occurred to the mind of mere man. "Blind," they are called, as not having heretofore seen God's ways in ordering His Church.

JFB: Isa 42:16

Implies that the glorious issue would only be known by the event itself [VITRINGA]. The same holds good of the individual believer (Isa 30:21; Psa 107:7; compare Hos 2:6, Hos 2:14; Eph 5:8; Heb 13:5).

JFB: Isa 42:17

Disappointed in their trust; the same phrase occurs in Psa 35:4.

JFB: Isa 42:18

Namely, to the voice of God.

JFB: Isa 42:18

To your duty and interest; wilfully so (Isa 42:20). In this they differ from "the blind" (Isa 42:16). The Jews are referred to. He had said, God would destroy the heathen idolatry; here he remembers that even Israel, His "servant" (Isa 42:19), from whom better things might have been expected, is tainted with this sin.

JFB: Isa 42:19

Namely, Israel. Who of the heathen is so blind? Considering Israel's high privileges, the heathen's blindness was as nothing compared with that of Israelite idolaters.

JFB: Isa 42:19

Israel was designed by God to be the herald of His truth to other nations.

JFB: Isa 42:19

Furnished with institutions, civil and religious, suited to their perfect well-being. Compare the title, "Jeshurun," the perfect one, applied to Israel (compare Isa 44:2), as the type of Messiah Or translate, the friend of God, which Israel was by virtue of descent from Abraham, who was so called (Isa 41:8), [GESENIUS]. The language, "my servant" (compare Isa 42:1), "messenger" (Mal 3:1), "perfect" (Rom 10:4; Heb 2:10; 1Pe 2:22), can, in the full antitypical sense, only apply to Christ. So Isa 42:21 plainly refers to Him. "Blind" and "deaf" in His case refer to His endurance of suffering and reproach, as though He neither saw nor heard (Psa 38:13-14). Thus there is a transition by contrast from the moral blindness of Israel (Isa 42:18) to the patient blindness and deafness of Messiah [HORSLEY].

JFB: Isa 42:20

Thou dost not keep them. The "many things" are the many proofs which all along from the first God had given Israel of His goodness and His power (Deu 4:32-38; Deu 29:2-4; Psa. 78:1-72; Psa. 105:1-45).

JFB: Isa 42:20

Transition from the second to the third person. "Opening . . . ears," that is, though he (Israel) hath his ears open (see on Isa 6:10). This language, too (see on Isa 42:19), applies to Messiah as Jehovah's servant (Isa 50:5; Psa 40:6).

JFB: Isa 42:21

Not His people's, but His own; Isa 42:24 shows that they had no righteousness (Isa 45:24; Isa 59:16). God is well pleased with His Son ("in whom My soul delighteth," Isa 42:1), "who fulfils all righteousness" (Mat 3:15) for them, and with them for His sake (compare Isa 42:6; Psa 71:16, Psa 71:19; Mat 5:17; Rom 10:3-4; Phi 3:9). Perhaps in God's "righteousness" here is included His faithfulness to His promises given to Israel's forefathers [ROSENMULLER]; because of this He is well pleased with Israel, even though displeased with their sin, which He here reproves; but that promise could only be based on the righteousness of Messiah, the promised seed, which is God's righteousness.

JFB: Isa 42:22

Caught by their foes in the caverns where they had sought refuge [BARNES]. Or bound in subterranean dungeons [BARNES].

JFB: Isa 42:22

Either literal prisons, or their own houses, whence they dare not go forth for fear of the enemy. The connection is: Notwithstanding God's favor to His people for His righteousness' sake (Isa 42:21), they have fallen into misery (the Babylonish and Romish captivities and their present dispersion), owing to their disregard of the divine law: spiritual imprisonment is included (Isa 42:7).

JFB: Isa 42:22

There is no deliverer (Isa 63:5).

JFB: Isa 42:23

A call that they should be warned by the past judgments of God to obey Him for the time to come.

JFB: Isa 42:24

Their calamity was not the work of chance, but God's immediate act for their sins.

JFB: Isa 42:24

Change from the third to the first person; Isaiah first speaking to them as a prophet, distinct from them; then identifying himself with them, and acknowledging His share in the nation's sins (compare Jos 5:1).

JFB: Isa 42:25

Israel (Isa 42:24).

JFB: Isa 42:25

Violence of war.

JFB: Isa 42:25

The battle or war (compare Isa 10:16).

JFB: Isa 42:25

Knew not the lesson of repentance which the judgment was intended to teach (Isa 5:13; Isa 9:13; Jer 5:3).

Clarke: Isa 42:8

I am the Lord - אני יהוה ani Yehovah . This is the famous tetragrammaton, or name of four letters, which we write Jehovah Yehovah, Yehveh, Yeveh, Jhuh, Javah, etc. The letters are Y H U H. The Jews never pronounce it, and the true pronunciation is utterly unknown

Clarke: Isa 42:8

That is my name - A name peculiar to myself.

Clarke: Isa 42:10

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 fullness 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 Psa 107:23 verse of Psalm 107 running in his head, יורדי הים באניות yoredey haiyam booniyoth , and wrote in this place יורדי הים yoredey haiyam instead of ירעם הים yiram haiyam , or יריע yari , or ירן 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 יגידו yegidu , ut Isa 42:12; sed non favent Versiones . "I would propose to read יגידו yegidu , as in Isa 42:12; but this is not supported by the Versions."- Secker.

Clarke: Isa 42:11

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 Petraea; 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 Maedi, 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 3 lett. ii

Clarke: Isa 42:11

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

Clarke: Isa 42:11

The inhabitants of the rock - They who dwell on fortified places. The Vulgate has habitatores Petraeae , "the inhabitants of Arabia Petraea."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, "etc. 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.

Clarke: Isa 42:14

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 , εσιωπησα απ ’ αιωνος· Μη και αει σιωπησομαι· according to MSS. Pachom. and 50. D. 2 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 silences like that of Juvenal: Semper ego auditor tantum? Shall I always be a hearer only?

Clarke: Isa 42:15

I wilt make the rivers islands "I will make the rivers dry deserts"- Instead of איים iyim , islands, read ציים tsiim ; a very probable conjecture of Houbigant.

Clarke: Isa 42:16

In paths - The Septuagint, Syriac, Vulgate, and nine MSS., (two ancient), read ובנתיבות ubenotiboth

Clarke: Isa 42:16

Will I do unto them - עשיתם 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 י yod in the last syllable is absolutely necessary to distinguish the first person; and so it is written in forty MSS., עשיתים asithim

Jarchi, Kimchi, Sal. ben Melec, etc., agree that the past time is here put for the future, עשיתי asithi for אעשה ; and indeed the context necessarily requires that interpretation. Farther it is to be observed that עשיתים asithim is put for עשיתי להם asithi lahem , "I have done them,"for "I have done for them;"as עשיתני asitheni is for עשיתי לי asiti li , "I have made myself,"for "I have made for myself,"Eze 29:2; and in the celebrated passage of Jephthah’ s vow, Jdg 11:31, והעליתיהו עולה veheelitihu olah for העליתי לו עולה 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. 2:17. See also note on Isa 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.

Clarke: Isa 42:19

As my messenger that I sent "As he to whom I have sent my messengers"- כמלכי אשלח 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: כלאשר מלאכי אשלח kelaasher malachey eshlach ; "As he to whom I have sent my messengers.

As he that is perfect "As he who is perfectly instructed"- See note on Isa 44:2 (note)

And blind as the Lord’ s servant "And deaf, as the servant of Jehovah"- For ועור veivver , and blind, we must read וחרש vecheresh , and deaf: κωφος, Symmachus, and so a MS. The mistake is palpable, and the correction self-evident, and admissible though there had been no authority for it.

Clarke: Isa 42:20

Seeing many things "Thou hast seen indeed"- The text has ראית רבית raith rabith , which the Masoretes in the marginal Keri have corrected to ראות רבות 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: רבות rabboth , sic veteres; et tamen forte legendum , ראות reoth , vide cap. Isa 6:9."- Secker. That is, ראית ראות 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 ישמע yishma , read תשמע tishma , in the second person; so all the ancient Versions and forty MSS. of Kennicott’ s, (four of them ancient), and seventeen of De Rossi’ s, and perhaps five more. Two others have תשמעו tishmeu , second person plural.

Clarke: Isa 42:21

He win magnify the law "He hath exalted his own praise"- For תורה torah , the law, the Septuagint read תודה todah , praise.

Clarke: Isa 42:22

They are all of them snared in holes "All their chosen youths are taken in the toils"- For הפח hapheach read הופחו huphachu , in the plural number, hophal; as החבאו hochbau , which answers to it in the following member of the sentence. Le Clerc, Houbigant. הפח huppach , Secker.

Clarke: Isa 42:24

We have sinned "They have sinned"- For חטאנו chatanu , "we have sinned,"first person; the Septuagint and Chaldee read חטאו chateu , "they have sinned,"in the third person.

Clarke: Isa 42:25

The fury of his anger "The heat of his wrath"- For חמה chammah , the Bodl. MS. has חמת 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, etc., etc.? 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.

Calvin: Isa 42:8

8.I am Jehovah Hence infer what is the nature and extent of the disease of unbelief, since the Lord can hardly satisfy himself with any words to express the cure of it. By nature we are prone to distrust, and do not believe God when he speaks, till he entirely subdue our stubbornness. Besides, we continually fall back into the same fault through our levity, unless he employ many bridles to restrain us. Again, therefore, he returns to that confirmation of which we have spoken formerly, that his promises may remain unshaken.

This is my name הוא ( hu) is sometimes taken for a substantive, so as to be a proper name of God; ¹⁵⁴ but I explain it in a more simple manner, “It is my name,” that is, “Jehovah is my own name, and cannot lawfully be given to any other.” In a word, by this expression he seals all that was said about the office of Christ, and adds as it were a seal to the promise: “He who declareth these things testifieth that he alone is God, and that this name dwelleth in him alone.”

And I will not give my glory to another; that is, “I will not suffer my glory to be diminished, which it would be, if I were found to be false or fickle in my promises.” He therefore declares that he will abide by his promises, because he wishes to vindicate his glory and preserve it entire, that it may not be in any respect diminished.

This is a remarkable passage, by which we are taught that the glory of God is chiefly visible in his fulfillment of what he has promised. And hence we obtain a singular confirmation of our faith, that the Lord never deceives, never swerves from his promises, and nothing can hinder what he has once determined. But since Satan, by amazing arts, endeavors to obscure this glory of God, and to bestow it on men and on false gods, he therefore testifies that he will not permit himself to be regarded as fickle or deceitful in his promises.

Nor my praise to graven images A contrast is drawn between the only God and idols with reference to time; for, had not God been the Redeemer of his people, unbelievers would have boasted as if true religion had been false and useless. God therefore declares that he will not permit wicked men to triumph by oppressing the Church; and, beyond all doubt, God has hitherto spared us, and still deals so gently with us, in order that he may not expose his Gospel to the blasphemous reproaches of the Papists. We ought to draw from this a universal doctrine, namely, that the Lord wishes that his glory may remain unimpaired; for he defends and maintains it everywhere with the utmost zeal, in order to shew that he is exceedingly jealous of it, (Exo 20:5,) and does not permit the smallest part of it to be given to another.

Calvin: Isa 42:9

9.The former things He now recalls to remembrance the former predictions, by the fulfillment of which he shews that confidence ought to be placed in him for the future; for what we have known by actual experience ought to tend greatly to confirm our belief. It is as if he had said, “I have spoken so frequently to your fathers, and you have found me to be true in all things; and yet you cannot place confidence in me about future events: the experience of past transactions produces no effect upon you, and does not excite you to do better.” God’s favors, therefore, ought to be mentioned by us in such a manner that, whenever our salvation lies concealed in hope, we may rest on the word of God, and be confirmed by it during the whole course of our life.

Behold! they came ¹⁵⁵ By the adverb behold, he points out, as with the finger, that they had learned by experience, that God is not false, and did not; speak in vain by the prophets; because clear proofs openly testified and proclaimed the truth of God.

Before they spring forth ¹⁵⁶ He distinguishes God from idols by this mark, that he alone knows and predicts future events, but idols do not; know them. As to the greater part of the responses which were given by the gods of the Gentiles, we have formerly seen that they were either false or ambiguous; for they who relied on them were often shamefully deceived, and this is the reward which they richly deserved. And if at first sight the event corresponded, this plunged them deeper in eternal perdition; and by the righteous judgment of God it was brought about that Satan imposed upon them by such delusions. Far otherwise was it with the sacred oracles, by which the Church, for her own advantage and salvation, was at one time brought to repentance, and at another time encouraged to entertain favorable hope, that she might not sink under the burden of punishments. It remains a settled principle, that all that God has foretold is verified by the event; for he rules and directs all things by his providence.

Calvin: Isa 42:10

10.Sing to Jehovah He now exhorts the people to gratitude; for God’s favors ought always to excite us, by the remembrance of them, to give thanks and to celebrate his praises. Besides, by that exhortation he calls believers to behold the prophecy as actually accomplished, and confirms those promises of which he spoke. We ought to observe this as the design of the Prophet, that there is no reason why believers, though they are severely oppressed, should give way to sorrow, but that good hope ought to encourage them to gladness, that they may now prepare to render thanksgiving.

The subject of this song is, that Christ has been revealed to the world, and sent by the Father, in order to relieve the miseries of his Church, and to restore her to perfect order, and indeed, as it were, to renew the whole world. As it was difficult to believe this, the Prophet wished to remove every doubt, in order to fix these predictions more deeply in their hearts. Nor ought we to wonder that the Prophet labors so hard to arouse them when they were reduced to the greatest straits, and had no longer any hope of safety. The mere aspect of things might shake their faith, and even produce suspicion that all that the prophets had foretold was unfounded and absurd. The object, of this exhortation therefore is, that when affairs are utterly desperate, they should be cheerful and rely on these promises.

A new song By new he means an excellent, beautiful, and elegant song, not one that is ordinary or common, but a song which may arouse men to admiration, as relating to the extraordinary grace of God, of which there had never been so remarkable an example. In this sense it is also used in Psa 33:3, and Psa 96:1 New is here contrasted with what is Ordinary, and thus he extols the infinite mercy of God, which was to be revealed in Christ, and which ought therefore to be celebrated and sung with the highest praises. Hence we infer that each of us ought to be the more zealous in proclaiming the praises of God, in proportion to the greater number of favors which we have received. It is indeed the duty of all men to sing praise to God, for there is no person who is not bound to it by the strongest obligations; but more lofty praises ought to proceed from those on whom more valuable gifts have been bestowed. Now, since God has laid open the fountain of all blessings in Christ, and has displayed all spiritual riches, we need not wonder if he demand that we offer to him an unwonted and excellent sacrifice of praise.

It ought to be observed that this song cannot be sung but by renewed men; for it ought to proceed from the deepest feeling of the heart, and therefore we need the direction and influence of the Spirit, that we may sing those praises in a proper manner. Besides, he does not exhort one or a few nations to do this, but all the nations in the world; for to all of them Christ was sent.

Calvin: Isa 42:11

11.Let the desert and it’s cities cry aloud While the Prophet includes all the parts of the world, he mentions particularly those which were better known to the Jews; for on the west Judea had the sea, and on the east the desert and Arabia. When he speaks of the tents of Kedar, the desert, and the rocks, he means Arabia; but it is a figure of speech by which a part is taken for the whole, for it includes the whole of the east. It is as if he had said, that from the rising to the setting of the sun these praises shall be heard; for God shall be worshipped everywhere, though formerly he was worshipped in Judea alone; and thus the state of affairs shall be changed, and that praise shall be beard in the most distant parts of the earth. ¹⁵⁷

The towns where Kedar dwells He mentions Kedar, because the Scenite ¹⁵⁸ Arabians, as is well known, dwelt in tents. But he employs the word towns, while he is speaking of a desert; and therefore it ought to be remarked, that desert denotes not only the vast wilderness which lay between Judea and Arabia, but the more distant countries which were commonly designated from that part which was adjoining to them, as some people give the name of “mountainous” to those plains which lie beyond the mountains; for the common people have their attention so much directed to what they see close at hand, that they suppose them to resemble other places that are more distant. Yet the Prophet here exalts and magnifies the greatness of the grace of God, in reaching even rude and barbarous nations, whose savage cruelty was well known.

Calvin: Isa 42:12

12.Let them give glory to Jehovah He explains what the nature of that shouting will be, that is, to celebrate the praises of God; for his goodness and mercy shall be everywhere seen; and therefore he enjoins them to celebrate this redemption with a cheerful voice, because the blessed consequences of it shall be shared by all the nations. And thus we are reminded to cry aloud in the present day with the greatest earnestness when we proclaim the praises of God, that we ourselves may be inflamed, and may excite others by our example to act in the same manner; for to be lukewarm, or to mutter, or to sing, as the saying is, to themselves and to the muses, is impossible for those who have actually tasted the grace of God.

Calvin: Isa 42:13

13.Jehovah like a giant What Isaiah now adds is intended to surmount the temptations of believers. He ascribes to God strength and power, that they may know that they shall find in him a sure defense; for in adversity we are perplexed, because we doubt whether or not God will be able to render us assistance, especially when by delaying he appears in some measure to reject our prayers; and therefore the Prophet loudly extols the power of God, that all may learn to rely and place their confidence in him.

Will go forth The going forth that is here mentioned must be taken metaphorically; for God seemed to be concealed at the time when he permitted his people to be affiicted and oppressed without any appearance of aid; and therefore the word means “to come forth publicly for the sake of giving assistance.” This is confirmed by what follows.

And as a warrior When he attributes to God burning indignation, with which he rushes forth “like a warrior” against his enemies, the comparisons are drawn from human feelings, and declare to us the powerful assistance of God, which would not otherwise make a sufficiently powerful impression on our minds. He therefore accommodates himself to our capacity, as we have often said, that we may know how ardently he desires to preserve us, and how much he is distressed by the affliction and oppression of believers, and likewise how terrible is his anger, whenever he girds himself for battle.

We ought always to observe that peculiar season which the Prophet had in his eye, to which these predictions must be applied; for while the enemies were becoming more and more fierce, and were taunting a wretched people, it was the duty of believers to look at something quite different from what they beheld with their eyes, and to believe that God is sufficiently powerful to subdue their enemies, and rescue them out of their hands. Nor was it only during the captivity that it was of importance for them to have their sorrow alleviated by this promise, but almost till the coming of Christ; for they were continually and painfully constrained to encounter severe distresses, as is evident from history.

Calvin: Isa 42:14

14.I have kept silence The Prophet meets the temptations which commonly give us great uneasiness, when God delays his aid. We are tempted by impatience, and dread that his promises are false. We reckon it unreasonable that God should be silent, and fall asleep, so to speak, while the wicked carry themselves high; that he should be cool, while they burn with eagerness to do mischief; and that he should wink at their crimes, while they keenly pursue every kind of cruelty. When their minds were distressed and almost overwhelmed, the Prophet wished to comfort them, that they might not think that God had forsaken them, though everything appeared to be desperate.

For a long time He expressly mentions “the great length of time,” that their hearts might not languish through the tedious delay; for when they had been broken down by almost incessant calamities since the death of Jehoshaphat, it was very hard and distressing to spend seventy years in captivity. Nor was even this the end of their afflictions, and therefore they needed to be carefully admonished, that although God do not immediately send relief, still believers will suffer nothing by the delay, provided that they wait with patience. By these words he also rebukes unbelievers, who, trusting to his forbearance, freely indulged in every kind of wickedness; and therefore God declares that, although he has refrained and been a silent spectator, he is not on that account deprived of his power.

Like a woman in labor By this metaphor he expresses astonishing warmth of love and tenderness of affection; for he compares himself to a mother who singularly loves her child, though she brought him forth with extreme pain. It may be thought that these things are not applicable to God; but in no other way than by such figures of speech can his ardent love towards us be expressed. He must therefore borrow comparisons from known objects, in order to enable us to understand those which are unknown to us; for God loves very differently from men, that is, more fully and perfectly, and, although he surpasses all human affections, yet nothing that is disorderly belongs to him.

Besides, he intended also to intimate that the redemption of his people would be a kind of birth, that the Jews might know that the grave would serve them for a womb, and that thus, in the midst of corruption, they might entertain the hope of salvation. Although he produced a new Church for himself without pain or effort, yet, in order to exhibit more fully the excellence of his grace in this new birth, he not inappropriately attributes to himself the cry of “a woman in labor.”

I will destroy and swallow at once Because that comparison of a travailing woman might somewhat degrade the majesty and power of God, the Prophet determined to add here a different feeling. So far then as relates to love, he says that God resembles a mother; so far as relates to power, he says that he resembles a lion or a giant.

Calvin: Isa 42:15

15.=== I === will reduce mountains and hills to a wilderness. The Prophet means that all the defences and military forces on which the wicked plume themselves shall not prevent God from setting his people at liberty. It was necessary that this should be added to the former statements; for when we see enemies exceedingly powerful, and almost invincible, we tremble, and do not look for God’s assistance, which would be necessary to keep our faith strong. On this point, therefore, the Prophet dwells, in order to shew that no power or army whatsoever can resist the Lord when he wishes to deliver his people. In short, he shews that there shall be such a revolution, that they who formerly were most powerful shall be crushed, and shall gain nothing by all their attempts against him.

Such appears to me to be the plain meaning of this passage, and there is no necessity for entering into ingenious speculations, as some have done, who, in an allegorical interpretation of these words, pronounce that by “mountains and hills” are meant cities, and by herbage the men who inhabit them. But there is no necessity for pursuing such refinements; for he simply declares that God is sufficiently powerful to fulfill his promises and deliver his Church, because he will easily surmount all the difficulties which present themselves to our eyes. This statement corresponds also to other predictions which we have formerly seen, in which the Prophet taught that as soon as God has determined to assist his people, his power is not limited to natural means, but miraculously breaks through every obstruction that appears to hinder his passage.

Calvin: Isa 42:16

16.And I will lead the blind After having shewn that the strength of the enemies cannot prevent God from delivering his people, he proceeds with that consolation to which he had formerly adverted. He describes by the word blind those whose affairs are so difficult, and intricate, and disordered, that they know not to what hand to turn, or in what direction to flee, and, in short, who see no means of escape, but deep gulfs on every hand. When our affairs proceed smoothly enough, a plain and easy path is placed before our eyes; and, in like manner, when our affairs are painful and distressing, and especially when they hold out no hope of relief, but threaten destruction to us, and are covered with deep and melancholy darkness, we are blinded. When we have thus no means of escape, the Prophet tells us that at that very time we ought, especially to hope and to look for assistance from the Lord.

It is often advantageous to us also to have no way open to us, to be straitened and hemmed in on every hand, and even to be blinded, that we may learn to depend solely on God’s assistance and to rely on him; for, so long as a plank is left on which we think that we can seize, we turn to it with our whole heart. While we are driven about in all directions, the consequence is, that the remembrance of heavenly grace fades from our memory. If, therefore, we desire that God should assist us and relieve our adversity, we must be blind, we must turn away our eyes from the present condition of things, and restrain our judgment, that we may entirely rely on his promises. Although this blindness is far from being pleasant, and shews the weakness of our mind, yet, if we judge from the good effects which it produces, we ought not greatly to shun it; for it is better to be “blind” persons guided by the hand of God, than, by excessive sagacity, to form labyrinths for ourselves.

And will turn darkness before them into light When he promises that he will give “light” instead of “darkness,” he confirms what has been already said; and therefore, although we see not even a ray of light in adversity, yet we ought not to despair of God’s assistance, but at that very time we ought especially to embrace his promises; for the Lord will easily change darkness into light, make straight the crooked windings, and lead us into the path, that we may walk with safety. Yet let us perceive that these things are promised to believers alone, who intrust themselves to God, and allow themselves to be governed by him; and, in short, who have known their blindness, and willingly follow him as their leader, and amidst the darkness of afflictions patiently wait for the dawn of grace. To those only who abide by his promises does he stretch out his hand, and not to the wise men ¹⁵⁹ who wish to see in spite of him, or who are carried headlong by unlawful schemes.

Calvin: Isa 42:17

17.They shall be driven back This enables us to see more clearly to whom the former doctrine relates, for it distinguishes between the worshippers of God and the worshippers of idols. The Lord will be a leader to his own people, but, on the other hand, they who worship idols shall be ashamed As if he had said, that here the Lord gives us a choice, either to be saved by his grace, or to perish miserably; for all that place their hope of salvation in idols shall perish, but they who trust in the word of God are certain of salvation; because, though they often are heavily afflicted, yet he will not allow their hope to be put to shame in the end, but by the result will prove that he did not in vain lay down this distinction.

And say to a molten image, Ye are our gods It is certain that by these two marks are described all idolaters who place their hope in any one else than in God alone; for, although idolaters do not bow down before their idols, yet, by attaching divinity to them, they offer blasphemy to the only and true God; for the chief part of the worship of God consists in faith and calling upon him, both of which the Prophet here describes. It may be asked, Were they so stupid as to say to an image, “Thou art my god?” for all superstitious persons confessed that God is in heaven, and did not openly ascribe divinity to wood or stone. I reply, all idolaters ascribe to images the power of God, though they acknowledge that he is in heaven; for, when they flee to statues and images, when they make and perform vows to them, they undoubtedly ascribe to them what belongs to God. It is in vain for them, therefore, to cloak their ignorance under plausible excuses, for they reckon wood and stone to be gods, and offer the highest insult to God; and consequently, the Prophet did not employ exaggerated language, or falsely accuse them of being idolaters; for it is plainly testified by their words and speeches, when they call their idols and images gods. Even though they did not utter a word, their madness is openly manifested by their imagining that they cannot reach the hand or the ear of God without bowing down before images to utter their prayers. The object of these statements is, that all may understand that no man will be saved but, he who trusts in God alone.

Calvin: Isa 42:18

18.O ye deaf, hear, and ye blind He now employs these words, “blind” and “deaf,” in a sense different from that in which he formerly employed them, (verse 16,) when he metaphorically described those who had no understanding, and who were overwhelmed by such a mass of afflictions that they were blinded by their sorrow; for here he gives the name of blind to those who shut their eyes in the midst of light, and do not behold the works of God; and the name of deaf to those who refuse to hear him, and sink down into stupidity and slothfulness amidst the dregs of their ignorance. He therefore condemns the Jews for “blindness,” or rather, in my own opinion, he condemns all men; for, while he directly reproaches the Jews because “in hearing they do not hear, and in seeing they do not see,” (Isa 6:9; Mat 13:13,) yet this applies in some measure to the Gentiles, to whom God revealed himself by his creatures, on whose hearts and consciences also he impressed the knowledge of him, and to whom he had made and would still make known his wonderful works. By demanding attention, he pronounces that there is nothing that hinders them from comprehending the truth and power of God, except that they are “deaf and blind.” Nor is this unaccompanied by malice and ingratitude; for he openly instructs them concerning his power, and gives them very striking proofs of it; but no one gives attention to his doctrine or to his wonderful actions, and the consequence is, that they are willingly “blind.” Thus the Prophet shews that the fault lies wholly with men in not perceiving the power of God.

Calvin: Isa 42:19

19.Who is blind but my servant? There are some who interpret this verse as if the Prophet were describing the reproaches which wicked men are accustomed to throw out against the prophets; for they retort on the Lord’s servants those reproofs and accusations which they cannot endure. “Whom dost thou accuse of blindness? Whom dost thou call deaf? Take that to thyself. Who is blind but thou?” They think, therefore, that it is as if the Lord expostulated with the Jews in this manner; “I see that you reckon my prophets to be blind and deaf.” But we shall immediately see that this interpretation does not agree with the context, for the Prophet afterwards explains (verse 20) why he calls them “blind.” It is because, while they see many things, they pay no attention to them. Indeed, this does not at all apply to the prophets, and therefore let us follow the plain and natural meaning.

Isaiah had accused all men of blindness, but especially the Jews, because they ought to have seen more clearly than all the rest; for they had not only some ordinary light and understanding, but enjoyed the word, by which the Lord abundantly revealed himself to them. Although, therefore, all the rest were blind, yet the Jews ought to have seen and known God, seeing that they were illuminated by his Law and doctrine, as by a very bright lamp. Besides, Isaiah afterwards addresses the Jews in this manner,

“Arise, O Jerusalem, and be illuminated; for darkness shall be on all the earth, but the Lord shall shine on thee.” (Isa 60:1.)

Because the Jews shut their eyes amidst such clear light, that is the reason why he addresses to them this special reproof. As if he had said, “In vain do I debate with those who are alienated from me, and it is not so wonderful that they are blind; but it is monstrous that this should have happened to my servants (before whose eyes light has been placed) to be deaf to the doctrine which sounds continually in their ears. For these things are so clear that the blind might see them, and so loud that the deaf might hear them; but in vain do I speak to them, for nothing can be more dull or stupid; and, instead of seeing and hearing better than all others, as they ought to have done, none can be found either more deaf or more blind.”

My messenger whom I send From the human race universally the Prophet gradually descends to the Jews, and next to the priests, who were leading persons, and might be regarded as occupying the highest rank. It belonged to their once to interpret the Law, and to set a good example before others, and, in short, to point out the way of salvation. It was from “the priest’s mouth” that they were commanded to “seek the Law.” (Mal 2:7.) The Prophet complains, therefore, that they who ought to have led the way to others were themselves blind.

Some view the word servant as relating to Isaiah, and others to Christ, and think that he, as well as Isaiah, is accused of blindness; but this has nothing to do with the Prophet’s meaning. Thus, he magnifies by comparison the complaint which he lately made about the slothfulness of the Jews; for they were more deeply in fault than others, but the heaviest blame lay on the priests who were their leaders. Let us therefore learn, that the nearer we approach to God, and the higher the rank to which we are elevated, we shall be the less excusable. For the same reason he applies the term perfect to those who ought to have been perfect; for he mentions reproachfully that perfection from which they had fallen by wicked revolt, and thus had basely profaned a most excellent gift of God. Having possessed a “perfect” rule of righteousness, it lay with themselves alone to follow it.

Calvin: Isa 42:20

20.Seeing many things The Prophet himself explains what is the nature of this blindness of which he spoke, and shews that it is double; and this shews clearly that he spoke of the Jews, who by wicked contempt had quenched God’s light. Our guilt will be double when we shall come to the judgment-seat of God, if we shut our eyes when he exhibits the light, and shut our ears when he teaches by his word. The heathen nations will indeed be without excuse; but the Jews and others to whom the Lord revealed himself in so many ways, will deserve double condemnation for having refused to see or hear God. We, therefore, who have so many and so illustrious examples set before us at the present day, ought to dread this judgment; for in many persons there will now be found not less blindness or obduracy than formerly existed among the Jews, and not more excusable.

Calvin: Isa 42:21

21.The Lord is well pleased In order to aggravate still more the guilt of the Jews, he now shews that it was not God who prevented them from leading a prosperous and happy life. He had already said that the distresses and afflictions which they endure are the punishment of their blindness, which they have voluntarily brought upon themselves; and now he brings forward as an addition and crowning point of the accusation, that by their obstinacy they reject all relief.

This passage is interpreted in various ways. Some render it, “The Lord hath so willed it;” others, “He is merciful;” but, for my own part, I have translated it, “The Lord is willing,” that is, disposed and inclined to deliver his people, and that for the purpose of magnifying his Law and extolling his righteousness. Thus God assigns the reason why he is ready to aid those who are unworthy, that he wishes to spread his glory in their salvation, that in this manner his righteousness may be illustriously displayed, and that his Law may prevail and flourish. As to the heavy calamities that have come on the Jews, the reason is, that of their own accord they have resolved to be blind, and to bring afflictions on themselves, instead of obeying God; for otherwise the Lord would have wished to enrich and exalt them. Others view it thus, “The Lord wishes to magnify his Law, because he wishes to appear to be faithful in punishing the Jews, as he had threatened them by his Law;” and thus they consider “righteousness” to denote the punishment and vengeance which God inflicts on a wicked people.

Others render it, “For his righteous one,” and refer it to Christ; but they mistake the meaning of the word צדקו , (tzidko,) and unquestionably he speaks of righteousness, and means that the Lord would willingly have displayed the magnificence of his promises:, and would have given proofs of his righteousness in preserving his people, if they had not shewn themselves to be ungrateful and unworthy. Some think that the Lord here offers an excuse for himself, because, when the people whom he had adopted were exposed to so many evils, it appeared as if his truth were shaken, and that the Prophet intended to meet this calumny, for they were seized and became a prey, not because the Lord delights in their miseries, but because he prefers his righteousness to everything else.

For my own part, I explain it simply to mean, “The Lord, for the sake of doing honor to his Law, was inclined to do good to his people, in order that his glory and righteousness might shine forth in it; but his people shewed themselves to be unworthy of so great a favor; and, therefore, by their own obduracy they made their wounds incurable.” Besides, we ought to learn from this passage the reason why the Lord bestows so many favors on his Church. It is, that he may promote his Law, that is, that he may bring men to honor his majesty, and that his truth may shine more and more. When he says that the Lord is willing and inclined; he shews plainly that he is not induced to it by any one else than by himself; but he expresses it more fully, when he adds, on account of his righteousness; for he excludes everything that men could bring. Nor is the Lord prompted by any other consideration to do good, than because he is righteous; for no merit or worth will be found among men. But this reason applied especially to the Jews, whom alone he deigned to adopt.

Calvin: Isa 42:22

22.But this people Isaiah now declares that it is through their own fault that the people are miserable and appointed to destruction, because they reject God, who would otherwise have been inclined to do good to them, and because they deliberately set aside all remedies, and wish for death, as is commonly the case with men who are past hope. Thus he excuses God in such a manner as to bring a heavy accusation against the people, because they have rejected him by their ingratitude, and have abused his fatherly kindness. Yet, as I remarked a little before, he mentions these things, not so much for the sake of excusing God, as of bringing a bitter complaint, that his countrymen have leagued to their destruction; because, as if on set purpose, they have precipitated themselves into many calamities. If, then, we see the Church, at the present day, in a ruinous and revolting condition, we ought to ascribe it to our iniquities and transgressions, by which we do not suffer God to do good to us.

The copulative ו (vau) is rendered by some therefore; but I have preferred to translate it but; for it states a contrast to that desire by which the Lord declared that he was prompted to defend his people, if they had permitted it. I choose to interpret הפח (hapheach) as a gerundial participle, about to be snared; for he speaks of a nation which was about to be led into captivity. As to בהורים , ( bahurim,) I think that two words, instead of one, are here used to signify in dens; for to translate the word young men, appears to me to be at variance with the context.

They shall be made a spoil They who interpret this as relating to the whole human race, who have no Savior but Christ, (Joh 8:36,) adduce nothing that corresponds to the Prophet’s meaning; for he simply declares that the people shall perish without hope of deliverance, because they rejected the grace of God. Let us infer from this what must befall us, if we do not in due time embrace the grace of God offered to us. We shall certainly deserve to be deprived of all aid, to be exposed as a prey and a spoil, and utterly to perish.

Calvin: Isa 42:23

23.Who is there among you? Isaiah continues the same subject; for he means that the Jews are and will be so stupid, that they will not see, even when they are warned; and he expressly addresses them, because, while they ought to have been better educated and taught than others, yet they understood nothing, and did not observe the judgments of God, even though they were exceedingly manifest.

Who shall hearken for the time to come? That is, who, being at length subdued by afflictions, repents, though it be late. We see, then, how this astonishment aggravates the criminality of their madness, because they will always refuse to be taught. Yet let us learn what is the use of threatenings and punishments; for God does not reprove our crimes, or punish us for them, as if he delighted in taking vengeance, or demanded some recompense, but that we may be on our guard “for the time to come.”

Calvin: Isa 42:24

24.Who gave Jacob for a prey? These are the matters which Isaiah complains that the Jews did not observe; for they thought either that the sufferings which they endured happened by chance, or that they had not the same strength to resist as their fathers had, and that this was the reason why they were conquered by their enemies. In short, having their minds fully occupied with external causes, they did not at the same time observe the threatenings which had been so frequently denounced by the prophets, nor attend to the judgments of God; and therefore the Prophet drags them before the heavenly throne, by declaring that God is the author of these judgments.

Hath not Jehovah? They could not believe that the calamities which they suffered proceeded from God, as the just punishment of their sins; and we know that there is nothing which men can now be with more difficulty persuaded to believe. Everybody acknowledges that God is the author of all things, but if you ask whether or not all adverse events are God’s chastisements, they will be ashamed to confess it; for men are distracted by a variety of thoughts, and, being prejudiced by their opinion of fortune, turn their minds and hearts to this or that cause rather than to God.

Because we have sinned against him Isaiah next points out the cause of so grievous destruction, the sins of the people, which the Lord justly punished. In like manner, Moses had also shewn,

“How would a thousand flee from the face of one? Doth not the Lord pursue you, and shut you up in the hands of the enemy?” (Deu 32:30.)

We wonder every day at many things which happen contrary to our expectation, and yet we do not acknowledge that the cause lies with ourselves. It is therefore necessary that we be hard pressed and constrained by violence to confess our fault, and consequently this doctrine must be often stated and repeated.

That men may not accuse God of cruelty, the Prophet adds, that he does it for a just cause; for he does not rush forward ¹⁶⁰ to inflict punishment, if he be not constrained by necessity, and he takes no pleasure in our afflictions; and, therefore, we must here observe two separate things. First, no evil happens to us, but from the Lord, so that we must not think that anything happens either by chance or by any external cause. Secondly, we suffer no evil whatever, but for a just cause, because we have sinned against God. In vain, therefore, do men accuse God of cruelty; for we ought to acknowledge his righteous judgments in the chastisements which he deservedly inflicts.

And they would not walk in his ways Here the Prophet aggravates the guilt of the Jews, but changes the person, because he formerly included himself along with others, as being a member of that body, and confessed his guilt. Not that he resembled the great body of the people, or approved of their crimes; but because, amidst such a huge mass of vices, he could not be free from being in some degree infected by the contagion, like other parts of the body. Because he was widely different from the great body of the people, he changes the person, and adds, “They would not;” by which he declares that such deep-rooted obduracy is offensive to him, so that he cannot in any way either conceal it or express his approbation of it; for the subject now in hand is not ordinary vices, but contempt and rejection of God, manifested by fiercely and haughtily shaking off his yoke. This is the reason why Isaiah excludes himself from their number.

If these things justly befell the Jews, let us know that the same punishment hangs over us and the whole world, if we do not take warning and repent. We see how kindly the Lord invites us to himself, in how many ways he expresses his good-will towards us, how graciously he testifies that he will be reconciled, though he has been offended. Having now been so often and so kindly invited by God, and having experienced his mercy, if we refuse to listen to him, we shall undoubtedly feel that the ruin which they experienced belongs equally to all rebels.

Calvin: Isa 42:25

25.Therefore he hath poured upon him Because the chastisements by which the Lord had begun, and would afterwards continue, to punish the Jews, were very severe, the Prophet employs metaphorical language to express their vehemence. He says that the Lord poureth out his fury, as if a thunderbolt were discharged with violence, or as if waters burst forth, to spread devastation far and wide on the surrounding country; just as, at the deluge, when

“the flood-gates of the deep were broken up, and the windows of heaven were opened,” (Gen 7:11,)

the waters burst forth with prodigious force and violence.

And the strength of war He next employs a different figure, that God assembles his forces to make war, that he may attack the people with unrelenting hostility. If this be supposed to mean the enemies whom the Lord raised up against the Jews, I do not greatly object to the interpretation; for it is certain that they were raised up by the judgment of God. What else was Nebuchadnezzar than God’s scourge? (Jer 51:20.) But, for my own part, I think that this also ought to be viewed as metaphorical language, meaning that “God rushes forth violently, like an armed enemy, and pours out his fury on the people.” He has various ways of making war; for he chastises his people sometimes by famine, sometimes by war, and sometimes by pestilence; and therefore I think that he includes here scourges of every kind by which the Lord strikes his people. If we sometimes think that they are too harsh and severe, let us consider how heinous our sins are; for we shall not find that he is immoderate or excessively severe in inflicting punishment.

And he gave no heed to it Again the Prophet exclaims against that gross stupidity with which the Jews were struck, so that they did not perceive their affliction, nor raise their eyes to heaven, so as to acknowledge that the Lord was the avenger and author of it. ¹⁶¹

And he laid it not to heart To “lay a thing to heart” is to consider attentively and diligently; for if this thought came into our minds, and were deeply engraven on our hearts, “God is judge, and hath justly punished us,” we should immediately repent. At present the whole world is oppressed by so many calamities, that there is scarcely a spot that is free from the wrath of God; yet no person gives heed to it, but all fiercely and rebelliously contend with him; and therefore we need not wonder that he inflicts on men such dreadful punishment, and pours out his wrath on all sides, when the world opposes him with inveterate rebellion.

Defender: Isa 42:9

Only God, who created time and is therefore independent of time, can predict future events with certainty. The Bible is unique in all literature, with hundreds of fulfilled prophecies given hundreds and thousands of years before their fulfillment. This is a certain mark of divine inspiration."

TSK: Isa 42:8

that is : Exo 3:13-15, Exo 4:5; Psa 83:18; Joh 8:58

my glory : Isa 48:11; Exo 20:3-5, Exo 34:14; Joh 5:23

TSK: Isa 42:9

the former : Gen 15:12-16; Jos 21:45, Jos 23:14, Jos 23:15; 1Ki 8:15-20, 1Ki 11:36

new things : Isa 41:22, Isa 41:23, Isa 43:19, Isa 44:7, Isa 44:8, Isa 46:9, Isa 46:10; Joh 13:19; Act 15:18; 1Pe 1:10-12; 2Pe 1:19-21

TSK: Isa 42:10

Sing : Isa 24:14-16, Isa 44:23, Isa 49:13, Isa 65:14; Psa 33:3, Psa 40:3, Psa 96:1-3, Psa 98:1-4, Psa 117:1, Psa 117:2; Rom 15:9-11; Rev 5:9, Rev 14:3

ye that go : Psa 107:23-32, Psa 148:1-14, Psa 150:6

all that is therein : Heb. the fulness thereof

the isles : Isa 42:4, Isa 51:5, Isa 60:9; Psa 97:1; Zep 2:11

TSK: Isa 42:11

Let the wilderness : Isa 32:16, Isa 35:1, Isa 35:6, Isa 40:3, Isa 41:18, Isa 41:19, Isa 43:19; Psa 72:8-10

Kedar : Isa 60:7; Gen 25:23; Psa 120:5

let the inhabitants : Jer 21:13, Jer 48:28, Jer 49:16; Oba 1:3

TSK: Isa 42:12

Isa 24:15, Isa 24:16, Isa 66:18, Isa 66:19; Psa 22:27, Psa 96:3-10, Psa 117:1, Psa 117:2; Rom 15:9-11; Rev 5:9, Rev 5:10, Rev 7:9-12

TSK: Isa 42:13

as a mighty : Isa 59:16-19, Isa 63:1-4; Exo 15:1-3; Psa 78:65, Psa 110:5, Psa 110:6; Jer 25:30

jealousy : Nah 1:2; Zep 1:18, Zep 3:8

shall cry : Isa 31:4; Hos 11:10; Joe 3:16; Amo 1:2

prevail : or, behave himself mightily, Psa 118:16

TSK: Isa 42:14

long time : Job 32:18, Job 32:20; Psa 50:2, Psa 83:1, Psa 83:2; Ecc 8:11, Ecc 8:12; Jer 15:6, Jer 44:22; Luk 18:7; 2Pe 3:9, 2Pe 3:10,2Pe 3:15

devour : Heb. swallow, or sup up

TSK: Isa 42:15

Isa 2:12-16, Isa 11:15, Isa 11:16, Isa 44:27, Isa 49:11, Isa 50:2; Psa 18:7, Psa 107:33, Psa 107:34, Psa 114:3-7; Jer 4:24; Nah 1:4-6; Hab 3:6-10; Hag 2:6; Zec 10:11; Rev 6:12-17; Rev 8:7-12, Rev 11:13, Rev 16:12, Rev 16:18, Rev 20:11

TSK: Isa 42:16

I will bring : Isa 29:18, Isa 29:24, Isa 30:21, Isa 32:3, Isa 35:5, Isa 35:8, Isa 48:17, Isa 54:13, Isa 60:1, Isa 60:2, Isa 60:19, Isa 60:20; Jer 31:8, Jer 31:9; Hos 2:14; Luk 1:78, Luk 1:79; Eph 5:8

lead : Isa 41:3; Jos 3:4; Hos 2:6

crooked : Isa 40:4, Isa 45:2; Ecc 1:15, Ecc 7:13; Luk 3:5

straight : Heb. into straightness

and not : Psa 94:14; Jer 32:39-41; Eze 14:23; Rom 5:8-10, Rom 8:29-31; 2Th 2:13, 2Th 2:14; 1Pe 1:3-5; Heb 13:5

TSK: Isa 42:17

be greatly : Isa 1:29, Isa 44:11, Isa 45:16, Isa 45:17; Psa 97:7; Jer 2:26, Jer 2:27; Hab 2:18-20

say to : Isa 44:17; Exo 32:4, Exo 32:8

TSK: Isa 42:18

ye deaf : Isa 29:18, Isa 43:8; Exo 4:11; Pro 20:12; Mar 7:34-37; Luk 7:22; Rev 3:17, Rev 3:18

TSK: Isa 42:19

Who is blind : Isa 6:9, Isa 29:9-14, Isa 56:10; Jer 4:22, Jer 5:21; Eze 12:2; Mat 13:14, Mat 13:15, Mat 15:14-16; Mat 23:16-24; Mar 8:17, Mar 8:18; Joh 7:47-49, Joh 9:39, Joh 9:41, Joh 12:40; Rom 2:17-23; Rom 11:7-10,Rom 11:25; 2Co 3:14, 2Co 3:15, 2Co 4:4

TSK: Isa 42:20

Seeing : Isa 1:3, Isa 48:6-8; Num 14:22; Deu 4:9, Deu 29:2-4; Neh 9:10-17; Psa 106:7-13; Psa 107:43; Joh 9:37-40, Joh 11:37-50

opening : Isa 58:2; Jer 42:2-5; Eze 33:31; Mar 6:19, Mar 6:20; Act 28:22-27

TSK: Isa 42:21

well : Isa 1:24-27, Isa 46:12, Isa 46:13; Psa 71:16, Psa 71:19, Psa 85:9-12; Dan 9:24-27; Mat 3:17, Mat 5:17; Mat 17:5; Joh 8:29, Joh 15:10; Rom 3:25, Rom 3:26; 2Co 5:19-21; Phi 3:9

he will : Psa 40:8; Mat 3:15, Mat 5:17-20; Rom 3:31, Rom 7:12, Rom 8:3, Rom 8:4, Rom 10:4; Gal 3:13, Gal 3:21; Gal 5:22, Gal 5:23; Heb 8:10; 1Jo 3:4, 1Jo 3:5

it : Heb. or, him, Joh 13:31, Joh 13:32, Joh 17:4, Joh 17:5

TSK: Isa 42:22

a people : Isa 1:7, Isa 18:2, Isa 36:1, Isa 52:4, Isa 52:5, Isa 56:9; Jer 50:17, Jer 51:34, Jer 51:35, Jer 52:4-11; Luk 19:41-44, Luk 21:20-24

they are all of them snared : or, in snaring all the young men of them

are hid : Isa 42:7, Isa 14:17, Isa 45:13; Psa 102:20; Jer 52:31

a spoil : Heb. a treading, Isa 51:23; Deu 28:29-33; Psa 50:22

TSK: Isa 42:23

will give : Isa 1:18-20, Isa 48:18; Lev 26:40-42; Deu 4:29-31, Deu 32:29; Pro 1:22, Pro 1:23; Jer 3:4-7, Jer 3:13; Mic 6:9; Mat 21:28-31; Act 3:19, Act 3:22, Act 3:23; 1Pe 4:2, 1Pe 4:3

time to come : Heb. after-time

TSK: Isa 42:24

Isa 10:5, Isa 10:6, Isa 45:7, Isa 47:6, Isa 50:1, Isa 50:2, Isa 59:1, Isa 59:2, Isa 63:10; Deu 28:49, Deu 32:30; Jdg 2:14; Jdg 3:8, Jdg 10:7; 2Ch 15:6, 2Ch 36:17; Neh 9:26, Neh 9:27; Psa 106:40-42; Jer 5:15; Jer 25:8, Jer 25:9; Lam 1:14, Lam 1:18; Amo 3:6; Mat 22:7

TSK: Isa 42:25

he hath poured : Lev. 26:15-46; Deu 32:22; Psa 79:5, Psa 79:6; Eze 7:8, Eze 7:9, Eze 20:34, Eze 22:21, Eze 22:22; Nah 1:6; Rev. 16:1-21

and it hath : 2Ki 25:9

he knew : Isa 9:13; Jer 5:3; Hos 7:9; Rev 9:18-21, Rev 16:9

yet he laid : Isa 57:11; Mal 2:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 42:8

I am the Lord - I am Yahweh. Here is also a change in the address. In the previous verses, God had addressed the Messiah. Here he turns to the people, and assures them that he is the only true God, and that he will not suffer the praise that is due to him to be given to any other, or to any graven image. The name Yahweh signifies being, or essential existence (see the note at Isa 1:9). It is a name which is given to none but the true God, and which is everywhere in the Scriptures used to distinguish him from all others.

That is my name - That is the name which I have chosen by which to distinguish myself from all idols, and which I regard as appropriately expressive of my existence and perfections. Thus it is used in Psa 83:18 (compare Psa 96:5). "And my glory."The glory, honor, or praise that is due to me.

Will I not give - I will not allow it to ascribed to another; I will not allow another to assume or receive the honor which is due to me.

To another - To any other; whether it be man, or whether it be an idol. God claims that all appropriate honors should be rendered to him, and that men should cherish no opinions, maintain no doctrines, indulge in no feelings, that would be derogatory to the honor of his name. This declaration is designed to counteract the propensity everywhere manifest to attribute to man that which belongs to God, or to ascribe to our own wisdom, skill, or power, that which he alone can accomplish.

Neither my praise - The praise which is due to me. He would not permit graven images to receive the praise of having done that which he himself had accomplished.

Barnes: Isa 42:9

Behold, the former things are come to pass - That is, the former things which he had foretold. This is the evidence to which he appeals in proof that he alone was God, and this is the basis on which he calls upon them to believe that what he had predicted in regard to future things would also come to pass. He had by his prophets foretold events which had now been fulfilled, and this should lead them to confide in him alone as the true God.

And new things do I declare - Things pertaining to future events, relating to the coming of the Messiah, and to the universal prevalence of his religion in the world.

Before they spring forth - There is here a beautiful image. The metaphor is taken from plants and flowers, the word צמח tsâmach properly referring to the springing up of plants, or to their sending out shoots, buds, or flowers. The phrase literally means, ‘ before they begin to germinate,’ that is, before there are any indications of life, or growth in the plant. The sense is, that God predicted the future events before there was anything by which it might be inferred that such occurrences would take place. It was not done by mere sagacity - as men like Burke and Canning may sometimes predict future events with great probability by marking certain political indications or developments. God did this when there were no such indications, and when it must have been done by mere omniscience. In this respect, all his predictions differ from the conjectures of man, and from all the reasonings which are founded on mere sagacity.

Barnes: Isa 42:10

Sing unto the Lord a new song - It is common, as we have seen, to celebrate the goodness of God in a hymn of praise on the manifestation of any special act of mercy (see the notes at Isa 12:1-6; Isa 25:1-12; 26) Here the prophet calls upon all people to celebrate the divine mercy in a song of praise in view of his goodness in providing a Redeemer. The sentiment is, that God’ s goodness in providing a Saviour demands the thanksgiving of all the world.

A new song - A song hitherto unsung; one that shall be expressive of the goodness of God in this new manifestation of his mercy. None of the hymns of praise that had been employed to express his former acts of goodness would appropriately express this. The mercy was so great that it demanded a song expressly made for the occasion.

And his praise frown the end of the earth - From all parts of the earth. Let the most distant nations who are to be interested in this great

Ye that go down to the sea - That is, traders, navigators, merchants, seamen; such as do business in the great waters. The sense is, that they would be interested in the plan of mercy through a Redeemer; and hence, they are called on to celebrate the goodness of God (compare the notes at Isa 60:5). This is referred to by the prophet, first, because of the great multitude who thus go down to the sea; and, secondly, because their conversion will have so important an influence in diffusing the true religion to distant nations.

And all that is therein - Margin, as Hebrew, ‘ The fullness thereof.’ All that fill it; that is, either in ships, or by dwelling on the islands and coasts. The meaning is, that all who were upon the sea - the completeness, the wholeness of the maritime population, being equally interested with all others in the great salvation, should join in celebrating the goodness of God.

The isles - A large portion of the inhabitants of the world are dwellers upon islands. In modern times, some of the most signal displays of the divine mercy, and some of the most remarkable conversions to Christianity, have been there. In the Sandwich Islands, and in Ceylon, God has poured out his Spirit, and their inhabitants have been among the first in the pagan world to embrace the gospel.

Barnes: Isa 42:11

Let the wilderness - (See the note at Isa 35:1). The word here denotes the most uncultivated countries, intimating that even the most rude and barbarous people would have occasion to rejoin, and would be interested in the mercy of God.

And the cities thereof - To us there seems to be something incongruous in speaking of the ‘ cities’ in a ‘ wilderness.’ But we are to remember that the Hebrews gave the name wilderness or desert to those regions that were mostly uncultivated, or sparsely inhabited. They were places that were chiefly devoted to pasturage, and not cultivated by the plow, or regions of vast plains of sand and far-extended barrenness, with here and there an oasis on which a city might be built. Josephus, speaking of the desert or wilderness lying between Jerusalem and Jericho enumerates several villages or towns in it, showing that though it was mainly a waste, yet that it was not wholly without towns or inhabitants. We are to remember also that large towns or cities for commercial purposes, or thorough fares, were often built in the few fertile or advantageous places which were found in the midst of desert wastes. Thus we are told of Solomon 2Ch 8:4, that ‘ he built Tadmor in the wilderness;’ and we know that Palmyra, and Bozrah, and Sela, were large cities that were built in the midst of regions that were generally to be regarded as deserts, or wastes.

The villages that Kedar doth inhabit - Where the inhabitants of Kedar dwell. Kedar was a son of Ishmael Gen 25:13, the father of the Kedarenians or Cedrei, mentioned by Pliny (Nat. Hist. v. 2), who dwell in the vicinity of the Nabathaeans in Arabia Deserta. They often changed their place, though it would seem that they usually dwelt in the neighborhood of Petra, or Sela. The name Kedar is often given to Arabia Deserta, and the word may in some instances denote Arabia in general. The inhabitants of those countries usually dwell in tents, and lead a nomadic and wandering life.

Let the inhabitants of the rock sing - It is uncertain whether the word ‘ rock’ here (Hebrew, סלע sela‛ , Greek Πέτραν Petran , ‘ Petra’ or ‘ rock’ ) is to be regarded as a proper name, or to denote in a general sense those who dwell in the rocky part of Arabia. Sela, or Petra, was the name of the celebrated city that was the capital of Idumea (see the notes at Isa 16:1); and the connection here would rather lead us to suppose that this city was intended here, and that the inhabitants of the capital were called upon to join with the dwellers in the surrounding cities and villages in celebrating the goodness of God. But it may denote in general those who inhabited the desolate and stony region of Arabia Petrea, or whose home was among the cliffs of the rocks. If so, it is a call upon Arabia in general to rejoice in the mercy of God, and to give glory to him for providing a plan of redemption - an intimation that to the descendants of Ishmael the blessings of the gospel would be extended.

Let them shout from the top of the mountains - They who had taken refuge there, or who had made their permanent abode there. Vitringa supposes that the mountains of Paran are meant, which are situated on the north of Mount Sinai. The idea in the verse is, that all the dwellers in Arabia would celebrate the goodness of God, and join in praising him for his mercy in giving a deliverer. They were yet to partake of the benefits of his coming, and to have occasion of joy at his advent. It is possible that Cowper may have had this passage in his eye in the following description of the final and universal prevalence of the gospel:

The dwellers in the vales and on the rocks,

Shout to each other, sad the mountain-tops,

From distant mountains catch the flying joy:

Till nation after nation taught the strain,

Earth rolls the rapturous hosannas round.

Task.

Barnes: Isa 42:12

Let them give glory ... in the islands - (see the note at Isa 41:1). Let the distant regions praise God.

Barnes: Isa 42:13

The Lord shall go forth - This and the following verses give the reasons why they should praise Yahweh. He would go forth in his might to overcome and subdue his foes, and to deliver his people. In his conquests, and in the establishment of his kingdom, all people would have occasion to rejoice and be glad.

As a mighty man - As a hero, as a warrior. Yahweh is often in the Scriptures represented as a hero, or a man of war:

Yahweh is a man of war:

Yahweh is his name. - Exo 15:3.

Who is this King of glory?

Yahweh, strong and mighty;

Yahweh mighty in battle. - Psa 24:8.

Compare Psa 45:3; Isa 27:1; Isa 30:30,

He shall stir up jealousy - He shall rouse his vengeance, or his indignation. The word קנאה qin'âh means vengeance, or indignation, as well as jealousy. The image here is that of a warrior who rushes on impetuously to take vengeance on his foes.

He shall cry - He shall give a shout, or a loud clamor. Warriors usually entered a battle with a loud shout, designed to stimulate their own courage, and to intimidate their foes. All this language is taken from such an entrance on an engagement, and denotes the fixed determination of God to overthrow all his enemies.

Barnes: Isa 42:14

I have long time holden my peace - This is the language of Yahweh, and it means that he had for a long time been patient and forbearing; but that now he would go forth as a warrior to overpower and destroy his foes.

I will destroy - The word used here (from נשׁם nâsham ) denotes properly to breathe hard, to pant, as a woman in travail; and then to breathe hard in any manner. It here denotes the hard breathing which is indicative of anger, or a purpose to execute vengeance.

And devour at once - Margin, ‘ Swallow,’ or ‘ Sup up.’ The word שׁאף sha'aph means rather "to breathe hard, to pant, to blow, as in anger, or in the haste of pursuit."The idea in the verse is, that Yahweh had for a long time restrained his anger against his foes, and had refrained from executing vengeance on them. But now he would rouse his righteous indignation, and go forth to accomplish his purposes in their destruction. All this language is descriptive of a hero or warrior; and is, of course, not to be regarded as applicable literally to God. He often uses the language of people, and speaks of his purposes under the image of human passions. But we are not to infer that the language is literally applicable to him, nor is it to be interpreted too strictly. It means, in general, that God would go forth with a fixed and settled purpose to destroy his foes.

Barnes: Isa 42:15

I will make waste mountains - This verse denotes the utter desolation which God would bring upon his foes in his anger. The meaning of this part of the verse is, that he would spread desolation over the hills and mountains that were well watered and laid out in gardens and orchards. It was common to plant vineyards on the sides of hills and mountains; and indeed most of the mountains of Palestine and adjacent regions were cultivated nearly to the top. They were favorable to the culture of the vine and the olive; and by making terraces, the greater portion of the hills were thus rescued for purposes of agriculture. Yet an enemy or warrior marching through a land would seek to spread desolation through all its cultivated parts, and lay waste all its fields. God, therefore, represents himself as a conqueror, laying waste the cultivated portions of the country of his foes.

And dry up all their herbs - He would destroy all the grain and fruits on which they were depending for support.

And I will make the rivers islands - Or rather, dry land, or deserts. I will, in the heat of my anger, dry up the streams, so that the bottoms of those streams shall be dry land. The word rendered here ‘ islands,’ from אי 'ı̂y , properly denotes dry land, habitable ground, as opposed to water, the sea, rivers, etc., and the signification ‘ islands’ is a secondary signification.

And I will dry up the pools - The pools on which they have been dependent for water for their flocks and herds. The sense of the whole passage is, I will bring to desolation those who worship idols, and the idols themselves. I will produce an entire change among them, as great as if I were to spread desolation over their cultivated hills, and to dry up all their streams. The reference is probably to the great changes which God would make in the pagan world. All that flourished on Pagan ground; all that was nurtured by idolatry; all their temples, fanes, altars, shrines, should be overturned and demolished; and in all these things great and permanent changes would be produced. The time would have come when God could no longer bear with the growing abominations of the pagan nations, and when he would go forth as a conqueror to subdue all to himself.

Barnes: Isa 42:16

And I will lead the blind - Having said in the previous verses what he would do to his enemies, God now speaks of his people. He would conduct them to their own land, as a blind people that needed a guide, and would remove whatever obstacle there was in their way. By the ‘ blind’ here, he refers doubtless to his own people. The term is applied originally to his people in captivity, as being ignorant, after their seventy years’ exile, of the way of return to their own land. It is possible that it may have a reference to the fact, so often charged on them, that they were characteristically a stupid and spiritually blind people. But it is more probable that it is the language of tenderness rather than that of objurgation; and denotes their ignorance of the way of return, and their need of a guide, rather than their guilt, and hardness of heart. If applied to the people of God under the New Testament - as the entire strain of the prophecy seems to lead ns to conclude - then it denotes that Christians will feel their need of a leader, counselor, and guide; and that Yahweh, as a military leader, will conduct them all in a way which they did not know, and remove all obstacles from their path.

By a way that they knew not - When they were ignorant what course to take; or in a path which they did not contemplate or design. It is true of all the friends of God that they have been led in a way which they knew not. They did not mark out this course for themselves; they did not at first form the plans of life which they came ultimately to pursue; they have been led, by the providence of God, in a different path, and by the Spirit of God they have been inclined to a course which they themselves would never have chosen (compare the note at Isa 30:21).

I will make darkness light before them - Darkness, in the Scriptures, is the emblem of ignorance, sin, adversity, and calamity. Here it seems to be the emblem of adverse and opposing events; of calamities, persecutions, and trials. The meaning is, that God would make those events which seemed to be adverse and calamitous, the means of furthering his cause, and promoting the spirit of the true religion, and the happiness of his people. This has been eminently the case with the persecutions which rite church has endured. The events which have been apparently most adverse, have been ultimately overruled to the best interests of the true religion. Such was the case with the persecutions under the Roman emperors, and in general such has been the case in all the persecutions which the church has been called to suffer.

And crooked things straight - Things which seem to be adverse and opposing - the persecutions and trials which the people of God would be called to endure.

And not forsake them - (See Isa 41:10, note, Isa 41:13, note).

Barnes: Isa 42:17

They shall be turned back - The phrases, to be turned back, and to be suffused with shame, are frequently used in the Scriptures to denote a state of disappointment in regard to an object of trust or confidence, and especially of those who had trusted in idols (see Psa 35:4; Psa 70:3; Psa 97:7; compare the notes at Isa 1:29; Isa 19:9; Isa 37:27; see also Eze 16:52). The sense here is, that they should find no such protection in their idol-gods as they had hoped, and that they should be covered with conscious guilt forever, having trusted in them and given to them the homage which was due to the true God.

Barnes: Isa 42:18

Hear, ye deaf - This is evidently an address to the Jews, and probably to the Jews of the time of the prophet. He had been predicting the coming of the Messiah, and the influence of his religion on the Gentile world. He had said that God would go forth to destroy the idolatry of the pagan nations, and to convince them of the folly of the worship of images, and to confound them for putting their trust in them. He seems here to have recollected that this was the easily-besetting sin of his own countrymen, and perhaps especially of the times when he penned this portion of the prophecy - under the reign of Manasseh; that that generation was stupid, blind, deaf to the calls of God, and sunk in the deepest debasement of idolatry. In view of this, and of the great truths which he had uttered, he calls on them to hear, to be alarmed, to return to God, and assures them that for these sins they exposed themselves to, and must experience, his sore displeasure. The statement of these truths, and the denouncing of these judgments, occupy the remainder of this chapter. A similar instance occurs in Isa. 2, where the prophet, having foretold the coming of the Messiah, and the fact that his religion would be extended among the Gentiles, turns and reproves the Jews for their idolatry and crimes (see the notes at that chapter). The Jewish people are often described as ‘ deaf’ to the voice of God, and ‘ blind’ to their duty and their interests (see Isa 29:18; Isa 42:8).

And look ... that ye may see - This phrase denotes an attentive, careful, and anxious search, in order that there may be a clear view of the object. The prophet calls them to an attentive contemplation of the object, that they might have a clear and distinct view of it. They had hitherto looked at the subject of religion in a careless, inattentive, and thoughtless manner.

Barnes: Isa 42:19

Who is blind, but my servant? - Some of the Jewish expositors suppose that by ‘ servant’ here, the prophet himself is intended, who, they suppose is here called blind and deaf by the impious Jews who rejected his message. But it is evident, that by ‘ servant’ here, the Jewish people themselves are intended, the singular being used for the plural, in a sense similar to that where they are so often called ‘ Jacob’ and ‘ Israel.’ The phrase ‘ servants of God’ is often given to his people, and is used to denote true worshippers. The word is used here to denote those who professed to be the true worshippers of Yahweh. The prophet had, in the previous verses, spoken of the blindness and stupidity of the Gentile world. He here turns to his own countrymen, and addresses them as more blind, and deaf, and stupid than they. ‘ Who,’ he asks, ‘ is as blind as they are?’ Where are any of the pagan nations so insensible to the appeals of God, and so hard-hearted? The idea of the prophet is, that the Jews had had far greater advantages, and yet they were so sunk in sin that it might be said that comparatively none were blind but they. Even the degradation of the pagan nations, under the circumstances of the case, could not be compared with theirs.

As my messenger that I sent - Lowth renders this, ‘ And deaf, as he to whom I have sent my messengers.’ The Septuagint renders it, ‘ And deaf but those that rule over them;’ by a slight change in the Hebrew text. The Vulgate reads it as Lowth has rendered it. The Chaldee renders it,’ If the wicked are converted, shall they not be called my servants? And the sinners to whom I sent my prophets?’ But the sense seems to be this: The Jewish people were regarded as a people selected and preserved by God for the purpose of preserving and extending the true religion. They might be spoken of as sent for the great purpose of enlightening the world, as God’ s messengers in the midst of the deep darkness of benighted nations, and as appointed to be the agents by which the true religion was to be perpetuated and propagated on earth. Or perhaps, the word ‘ messenger’ here may denote collectively the Jewish leaders, teachers, and priests, who had been sent as the messengers of God to that people, and who were, with the people, sunk in deep debasement and sin.

As he that is perfect - ( כמשׁלם kı̂m^e shullâm ). A great variety of interpretations has been offered on this word - arising from the difficulty of giving the appellation ‘ perfect’ to a people so corrupt as were the Jews in the time of Isaiah. Jerome renders it, Qui venundatus est - ‘ He that is sold.’ The Syriac renders it, ‘ Who is blind as the prince?’ Symmachus renders it, Ὡς ὁ τέλειος hōs ho teleios ; and Kimchi in a similar manner by תמים tâmı̂ym - ‘ perfect.’ The verb שׁלם shālam means properly "to be whole, sound, safe"; to be completed, finished, ended: and then, to be at peace or friendship with anyone. And it may he applied to the Jews, to whom it undoubtedly refers here, in one of the following senses; either

(1) ironically, as claiming to be perfect; or

(2) as those who professed to be perfect; or

(3) as being favored with rites and laws, and a civil and sacred constitution that were complete (Vitringa); or

(4) as being in friendship with God, as Grotius and Gesenius suppose.

It most probably refers to the fact that they were richly endowed by Yahweh with complete and happy institutions adapted to their entire welfare, and such as, in comparison with other nations, were suited to make them perfect.

As the Lord’ s servant - The Jewish people, professing to serve and obey God.

Barnes: Isa 42:20

Seeing many things - That is, the people, the Jews, spoken of here as the servants of God. They had had an opportunity of observing many things pertaining to the law, the government, and the dealing of Yahweh. They had often witnessed his interposition in the days of calamity, and he often rescued them from peril. These things they could not but have observed, much as they had chosen to disregard the lessons which they were calculated to convey.

But thou observest not - Thou dost not keep them ( תשׁמר tı̂shmor ); thou dost not regard them.

Opening the ears - Thou hast thine ears open. They heard the words of the law, and the instructions conveyed by tradition from their fathers, but they did not lay them to heart, or give heed to them (see the note at Isa 6:10).

Barnes: Isa 42:21

The Lord is well pleased for his righteousness’ sake - There is great variety in the translation and interpretation of this verse. Lowth renders it:

Yet Yahweh was gracious unto him for his truth’ s sake;

He hath exalted his own praise, and made it glorious.

Noyes renders it:

It pleased Yahweh for his goodness’ sake

To give him a law great and glorious;

And yet it is a robbed and plundered people.

The Septuagint renders it, ‘ The Lord God determined that he should be justified, and magnify his praise.’ The Chaldee renders it, ‘ Yahweh willed that Israel should be justified; he magnified the doers of his law, and comforted them.’ The Syriac, ‘ The Lord willed on account of his righteousness to magnify his law, and to commend it.’ Vitringa explains it, ‘ God has embraced the Jewish people in his love and favor, and regards them as acceptable to himself, not indeed on account of any merit of theirs, or on account of any external advantages, but on account of his own truth, fidelity, and equity, that he might fulfill the promises which he made to their fathers.’ This seems to express the sense of the passage. According to this, it refers solely to the Jewish people, and not, as is often supposed, to the Messiah. The phrase, ‘ is well pleased,’ means that Yahweh takes delight in his people, or looks upon them with an eye of tenderness and affection. He finds pleasure in contemplating them as his people, and in regarding and treating thorn as such.

For his righteousness’ sake - Not for the righteousness of his people, but on account of his own righteousness; that is, his own goodness, clemency, mercy, and forbearance. It is not because he sees in them anything that should win his love, or excite his favor, for he says Isa 42:22 that they are robbed, and plundered, and hid, and bound in prison. But Yahweh had selected their fathers as his own people. He had made them precious promises. He had designs of mercy toward them. He had given them a holy law. He had promised to be their protector and their God. On this accouter he was pleased with them still; and it was on account of his own fidelity and plighted protection, that he was delighted in them as his people. The word ‘ righteousness,’ therefore ( צדק tsedeq ), is used to denote God’ s purpose to do right; that is, to adhere to his promises, and to maintain a character of fidelity and integrity. He would not fail, or violate his own pledges to his people.

He will magnify the law - The word ‘ law’ bore is used to denote the entire series of statutes, or legislative acts of God, in regard to the Jewish people - including all his promises and pledges to them. And the meaning is, that he would so deal with them as to make that law important in their view; so as to show that he regarded it as of infinite moment. He would adhere strictly himself to all his own covenant pledges in that law, so as to show that he regarded it as sacred and of binding obligation; and all his dealings with them under that law would be such as to magnify its importance and purity in their view. The Hebrew is, ‘ he will make the law great;’ that is, he will make it of great importance.

And make it honorable - Or, make it glorious, by himself showing a constant regard for it, and by so dealing with them that they should be brought to see and feel its importance. According to this, which is the obvious interpretation, the passage has no reference particularly to the Messiah. It is true, however, that the language hero used is such as would appropriately describe the work of the Redeemer; and that a large part of what he did in his public ministry, and by his atonement, was ‘ to magnify the law and make it honorable;’ - to vindicate its equity - to urge its binding obligation - to sustain its claims - to show that it could not be violated with impunity - and to demonstrate that its penalty was just. The whole effect of the Redeemer’ s work is to do honor to the law of God, nor has anything occurred in the history of our world that has done so much to maintain its authority and binding obligation, as his death on the cross, in the place of sinners.

Barnes: Isa 42:22

But this is a people robbed and spoiled - The Jewish people, though highly favored, have been so unmindful of the goodness of God to them, that he has given them into the hand of their enemies to plunder them. This is to be conceived as spoken after the captivity, and while the Jews were in exile. Their being robbed and spoiled, therefore, refers to the invasion of the Chaldeans, and is to be regarded as spoken propheticly of the exiled and oppressed Jews while in Babylon.

They are all of them snared in holes - This passage has been variously rendered. Lowth renders it, ‘ All their chosen youth are taken in the toils;’ following in this the translation of Jerome, and rendering it as Le Clerc and Houbigant do. The Septuagint read it, ‘ And I saw, and the people were plundered and scattered, and the snare was in all their private chambers, and in their houses where they hid themselves;’ - meaning, evidently, that they had been taken by their invaders from the places where they had secreted themselves in their own city and country. The Chaldee renders it, ‘ All their youth were covered with confusion, and shut up in prison.’ The Syriac, ‘ All their youth are snared, and they have hid them bound in their houses.’ This variety of interpretation has arisen in part, because the Hebrew which is rendered in our version, ‘ in holes’ ( בחוּרים bachûrı̂ym ) may be either the plural form of the word בצוּר bachûr ("chosen, selected"); and thence "youths"- selected for their beauty or strength; or it may be the plural form of the word חוּר chûr , "a hole"or "cavern,"with the preposition בּ ( b )prefixed. Our translation prefers the latter; and this is probably the correct interpretation, as the parallel expression, ‘ they are hid in prison-houses,’ seems to demand this. The literal interpretation of the passage is, therefore, that they were snared, or secured in the caverns, holes, or places of refuge where they sought security.

And they are hid in prison-houses - They were concealed in their houses as in prisons, so that they could not go out with safety, or without exposing themselves to the danger of being taken captive. The land was filled with their enemies, and they were obliged to conceal themselves, if possible, from their foes.

And none saith, Restore - There is no deliverer - no one who can interpose, and compel the foe to give up his captives. The sense is, the Jewish captives were so strictly confined in Babylon, and under a government so powerful, that there was no one who could rescue them, or that they were so much the object of contempt, that there were none who would feel so much interest in them as to demand them from their foes.

Barnes: Isa 42:23

Who among you will give ear to this? - Who is there in the nation that will be so warned by the judgments of God, that he will attend to the lessons which he designs to teach, and reform his life, and return to him? It is implied by these questions that such ought to be the effect; it is implied also that they were so sunken and abandoned that they would not do it. These judgments were a loud call on the nation to turn to God, and, in time to come, to avoid the sins which had made it necessary for him to interpose in this manner, and give them to spoil.

Barnes: Isa 42:24

Who gave Jacob for a spoil? - Who gave up the Jewish people to be plundered? The object of this verse is, to bring distinctly before them the fact that it was Yahweh, the God of their fathers, and of their nation, who had brought this calamity upon them. It was not the work of chance, but it was the immediate and direct act of God on account of their sins. Probably, as a people, they were not disposed to believe this; and the prophet, therefore, takes occasion to calf their attention particularly to this fact.

Barnes: Isa 42:25

Therefore he hath poured upon him the fury of his anger - His righteous indignation in the overturning of their nation, the destruction of their temple and city, and in carrying them captive into a distant land.

And it hath set him on fire - That is, the fury of Yahweh kindled the flame of war all around the Jewish nation, and spread desolation everywhere.

Yet he knew not - They refused to attend to it, and lay it to heart. They pursued their ways of wickedness, regardless of the threatening judgments, and the impending wrath of God. They did not consider that these evils were inflicted for their crimes, nor did they turn from their sins when they were thus threatened with the wrath of God.

Poole: Isa 42:8

I am the Lord Heb. Jehovah ; who have all being in and of myself, and give being to all my creatures, and to all my promises, as this name signifies. The everlasting, and unchangeable, and omnipotent God, who therefore both can and will fulfil all my promises, and plead the cause and set up the kingdom of my Son in spite of all opposition, and destroy all those idols which are set up against him and inc.

That is my name which I must own and justify to the world. He seems to allude to Exo 3:14,15 6:3 .

My glory will I not give to another, neither my praise to graven images I will not any longer suffer that honour and worship which is peculiar to me to be given to idols, as it hath been, but I will by Christ and the gospel abolish idolatry in the world.

Poole: Isa 42:9

The former things are come to pass, and new things do I declare: as all things which I have formerly promised or foretold have exactly come to pass in their proper seasons, and not one of them failed, as was noted, Jos 23:14 ; 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. Compare Joh 13:19 .

Poole: Isa 42:10

Sing unto the Lord a new song upon this new and great occasion, the calling and salvation of the world by Christ.

From the end of the earth all nations, from one end of the earth. to another, who shall be sharers in this mercy.

Ye that go down to the sea & c.; 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, that they may join with you in singing forth God’ s praises for his marvellous kindness and grace to them.

Poole: Isa 42:11

The wilderness those parts of the world which are now like a wilderness; not literally, for he speaks of their cities in the next clause, but spiritually, desolate and forsaken of God, dry and destitute of the waters of God’ s grace, and barren of all good fruits.

Kedar the Arabians; which were a heathenish and barbarous people, and well known to the Jews, and are synecdochically put for all nations in the same circumstances.

Let the inhabitants of the rock sing, let them shout from the top of the mountains: having mentioned cities and villages, he now adds those who dwell upon rocks and mountains, which are commonly more savage and ignorant than others, and therefore harder to be taught and reformed.

Poole: Isa 42:12

In the remotest parts of the world, as well as in Arabia, which was near to them.

Poole: Isa 42:13

Shall go forth to wit, to war, or battle, as this phrase is used, Num 1:3,28 2Sa 11:1 .

He shall stir up jealousy he shall stir up himself, and his strength, and anger, against the obstinate and implacable 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.

Poole: Isa 42:14

I have long time held my peace I have for many ages suffered the devil and his servants, tyrants, and idolaters, and persecutors to prevail in the world, to afflict my people, and to hinder the entertainment of my doctrine and worship in the world.

Now will I cry like a travailing woman now I will bring forth and accomplish that glorious work which I have long conceived in my mind.

I will destroy and devour at once I will suddenly and utterly destroy the incorrigible enemies of my truth, and of my Son’ s kingdom. He alludes to those wild beasts which open their mouths wide, and devour all their prey at one morsel, or at one time.

Poole: Isa 42:15

I will make waste mountains and hills not dry and barren ones, for these were waste already, but such as are clothed with grass and herbs, as the following words imply; which is to be understood metaphorically, of God’ s destroying his most lofty and flourishing enemies, who are oft compared in Scripture unto mountains and hills.

I will dry up the pools I will remove all impediments out of the way; which is expressed in the prophetical dialect, by drying up Euphrates, that the way of the kings of the east might be prepared , Rev 16:12 . He seems to allude to that which God did in drying up first the Red Sea, and then Jordan, to give his people passage into Canaan. And this exposition is confirmed by the following verse.

Poole: Isa 42:16

The blind the Gentiles, who were blind, and were called so, above, Isa 42:7 , and in many other places of Scripture, and were so accounted by the Jews.

By a way that they know not by the way of truth, which hitherto hath been hidden from them, until by my word and Spirit I revealed it to them.

I will make darkness light before them, and crooked things straight I will take away all hinderances, and give them all advantages and conveniences for their journey. I will direct them in the right way. I will enlighten their dark minds, and rectify their perverse wills and affections.

And not forsake them until I have brought them with safety and comfort to the end of their journey.

Poole: Isa 42:17

This may be understood either,

1. Of the converted Gentiles; who shall be turned back from their former sinful course, and shall sincerely grieve, and be ashamed that they did trust, &c., as the word may be rendered; that they should ever be guilty of such wickedness and madness to worship and trust in idols. Or rather,

2. Of those Gentiles who, when their brethren embraced the true God and Christ, persisted obstinately in their idolatrous courses, who shall be confounded and destroyed; for this phrase of being turned back is generally used in Scripture in a bad sense; or of them who are overthrown, or put to flight in battle, as Psa 9:3 35:4 70:2,3 , &c. And the like I may say of being ashamed , or confounded , or put to shame , especially where this phrase is joined with the other, as it is in the two places of the Psalms last quoted.

Poole: Isa 42:18

O you, whosoever you are, whether Jews or Gentiles, which shall resist this clear light, and obstinately continue in your former errors, attend diligently to my words, and consider these mighty works of God.

Poole: Isa 42:19

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 most unbelieving and obstinate Gentiles.

My messenger my messengers, the singular number being put for the plural, as it is commonly in Scripture.

That I sent the priests and other teachers whom I appointed to instruct my people in the right way.

As he that is perfect as the most eminent teachers and rulers of the Jews, whom he calleth perfect , either because it was their duty to know and teach the way and truth of God perfectly; or rather sarcastically, because they pretended to greater perfection, and proudly called themselves rabbies and masters , as our Saviour observed, and despised the people as cursed, and not knowing the law, Joh 7:49 , and derided Christ for calling them blind , Joh 9:40 .

As the Lord’ s servant which rifle, as it was given to the Jewish people in the first clause of the verse, so here it scents to be given to the priests, because they were called and obliged to be the Lord’ s servants in a special and eminent manner.

Poole: Isa 42:20

Thou dost not seriously and impartially consider the plain word and the wonderful works of God, of which thine ears and eyes have been witnesses, which are abundantly sufficient for the conviction of any considering man.

Poole: Isa 42:21

Is well-pleased to wit, with you; or, as this word is most commonly used, hath a good-will to you or to this people ; which may be understood out of the following verse, as is very usual in sacred Scripture. The meaning seems to be this; Although thou art a wicked people, that rebellest against the clearest light, and therefore God might justly destroy thee suddenly; yet he is very unwilling to do it, and will patiently wait for thy repentance, that he may be gracious unto thee. For his righteousness’ sake ; not for thy sake, for thou deservest no such thing from him, but for the glory of his own faithfulness, in fulfilling that promise and covenant which he made with thy pious progenitors for themselves and for their seed.

He will magnify the law, and make it honourable he will maintain the honour of his law, and therefore is not forward to destroy you, who profess God’ s law, and the true religion, lest his law should upon that occasion be exposed to contempt.

Poole: Isa 42:22

But this is a people robbed and spoiled: but notwithstanding this great respect which God hath to his law, and to his people for the sake of his law, it is apparent that God hath severely scourged you for your sins; and therefore take heed that you do not provoke him by your obstinate infidelity, lest he cast you off for ever.

They are all of them snared in holes, and they are hid in prison-houses they are, or 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.

None delivereth; none saith, Restore none afford them either pity or help in their extremities.

Poole: Isa 42:23

Oh that you would learn from your former and dear bought experiences to be wiser for the future, and not to provoke God to your own total and final ruin!

Poole: Isa 42:24

Do not flatter yourselves with a conceit of impunity, because you are a people whom God hath favoured and endowed with many and great privileges, which the Jews were very prone to do, as we see, Jer 7:4 , &c., and elsewhere; for as God hath punished you formerly, doubt not but if you continue to sin, he will proceed in punishing you more and more for your sins.

Poole: Isa 42:25

The fury of his anger, and the strength of battle most grievous judgments.

Yet he knew not they were secure and stupid under God’ s judgments, neither fearing them when threatened, nor truly sensible of God’ s hand in them, and of the causes of God’ s displeasure against them, and of the means of cure.

Haydock: Isa 42:8

Things. They shall not partake of my divinity. Our Saviour was truly God, Philippians ii. 6.

Haydock: Isa 42:9

Them. The completion of former predictions enforces the belief of those which are yet to come. (Calmet)

Haydock: Isa 42:10

All. Literally, "its fullness," (Haydock) sailors, (Calmet) and fishes. (Haydock) ---

He concludes with a canticle.

Haydock: Isa 42:11

Cedar, or the Jews in exile in the desert Arabia, Psalm cxix. 5. (Calmet) ---

The people dwell in tents. (Roger. ii. 5.) ---

Petra. A city that gives name to Arabia Petrזa. (Challoner)

Haydock: Isa 42:13

Enemies. The Chaldeans, (Calmet) by the hand of Cyrus.

Haydock: Isa 42:15

Pools. Cyrus deluged the country about Babylon, chap. xiii., and xxi. 1. (Haydock) ---

The proud and covetous, who expected Christ to give them kingdoms, were deceived. He came to teach humility, and to grant eternal rewards. (Worthington)

Haydock: Isa 42:16

Blind captives, or converts to Christianity.

Haydock: Isa 42:18

Deaf Jews, who would not listen to the prophets, ver. 19. (Calmet)

Haydock: Isa 42:19

Sold. Hebrew Cimshullam, (Haydock) the perfect, or favoured. The Turks call "believers" Musselmans. (Calmet)

Haydock: Isa 42:22

Men, whom they corrupt by their bad example. (Haydock) ---

Hebrew, "their young men are in chains," during the last wars, and the captivity of Juda. (Calmet)

Haydock: Isa 42:24

We. Septuagint, "they have sinned," which seems preferable. (Haydock)

Gill: Isa 42:8

I am the Lord, that is my name,.... Jehovah, a name expressive of his self-existence, eternity, and immutability; a name by which be made himself known to Israel of old, and which is peculiar to him, and does not belong to another, and so distinguishes him from all false gods; see Exo 3:14 or, "Hu is my name" ^p; to which αυτος, "he himself the same", answers; see Psa 102:27, compared with Heb 13:8 and this is one of the names of God with the Jews ^q; as Hou is with the Turks to this day; which, in Arabic, signifies "him": that is, God, as Monsieur Thevenot ^r observes; see Isa 48:12,

and my glory will I not give to another; that is, to another god, to a strange god, to an idol; as that has not the nature, it ought not to have the name of deity, nor divine worship given to it: this the Lord will not admit of, but will punish those, be they Heathens, or are called Christians, that give the glory to idols that is due unto his name. This is not to be understood to the exclusion of the Son and Spirit, who are with the Father the one Jehovah, and share in the same glory; the Son is the brightness of his Father's glory, and the Spirit is the Spirit of glory, Heb 1:3 nor will he suffer the glory of the justification, salvation, and conversion of men, to be given to their works, will, and power, which is entirely due to his own grace, to the blood and righteousness of his Son, and to the energy of the divine Spirit:

neither my praise to graven images; which serves to explain the former clause, what is meant by his "glory", and who by "another", to whom he will not give it. Papists should observe this, for it respects not merely or only the graven images of the Heathens, but chiefly those among them that bear the Christian name; for this relates to New Testament times. The Targum is,

"and my glory, in which I am revealed to you, I will not give to another people; nor my praise to worshippers of images.''

Gill: Isa 42:9

Behold, the former things are come to pass,.... Which the Lord had foretold in former times, as to Abraham, concerning the affliction of his posterity in Egypt, the bringing them out from thence, and settling them in the land of Canaan; and other things by Moses and Joshua, and other prophets; and by Isaiah; and particularly the captivity of the ten tribes, which was now come to pass in the times of Hezekiah:

and new things do I declare; as the captivity of Judah and Benjamin, and their restoration by Cyrus; and more especially the mission and incarnation of Christ, his sufferings and death, and redemption and salvation by him; which were not only things to come, but new things, famous and excellent ones:

before they spring up I tell you of them or "before they bud forth" ^r; while the seeds of them were under ground, sown in the purposes and decrees of God, he spoke of them in prophecy; and now former prophecies being fulfilled, and new ones delivered out, concerning things of which there was no appearance, and yet there was the greatest reason to believe their accomplishment, from the fulfilment of the former; this must be a strong proof and confirmation of the Lord being the true God, and the only one.

Gill: Isa 42:10

Sing unto the Lord a new song,.... On account of the new things before prophesied of, and now done; on account of redemption and salvation by Christ, and the conversion of the Gentiles through the light of the Gospel brought among them; the song of redeeming love, and for the Gospel, and regenerating grace; and not the Jews only, but the Gentiles also, are called upon to sing this song, as having a special share in the blessings, the subject of it: hence it follows,

and his praise from the end of the earth; thither the Gospel being sent, and there made effectual to the conversion of many, these are exhorted to sing and show forth the praises of him who had called them out of Heathenish blindness and darkness into the marvellous light of the Gospel and grace of God:

ye that go down into the sea; in ships, that trade by sea; such as the Phoenicians, Tyrians, and Sidonians, to whom the Gospel came, and where it was preached with success, to the conversion of many of them, and therefore had reason to join in this new song; see Act 11:19 or such that went by sea to distant parts, on purpose to publish the Gospel, as Paul, Barnabas, Silas, and Timothy; and who, succeeding in their work, had reason to rejoice; see Act 13:4,

and all that is therein: or "the fulness of it" ^s; meaning not the fishes in it, but the islands of it, as next explained:

the isles, and the inhabitants thereof; as Cyprus, Crete, and other isles, which heard the joyful sound of the Gospel, and embraced it, Act 13:4, and, as the sea often denotes the western part of the world from Judea, this may design the European parts of it, and the islands in it, particularly ours of Great Britain and Ireland, whither the Gospel came very early.

Gill: Isa 42:11

Let the wilderness and the cities thereof lift up their voice,.... The eastern part of the world, Arabia Deserta, and the inhabitants of the cities which were in it:

the villages that Kedar doth inhabit; or the "courts" ^t, or tents, the Kedarenes inhabited, who were Arabians, and dwelt in tents, which they pitched here and there, for the convenience of their flocks; and so the Targum,

"the Arabians that inhabit the wilderness shall praise:''

let the inhabitants of the rock sing: or of Petra, which Jerom says was a city of Palestine. It was the metropolis of Arabia Petraea, which whole country may be here meant, and the inhabitants of it, who had reason to sing for joy, when the Gospel was preached unto them; as it was by the Apostle Paul in Arabia, Gal 1:17,

let them shout from the top of the mountains; the wild, savage, and barbarous people that dwell there, but now become civilized, as well as evangelized, by the Gospel; or the messengers and ministers of the word, whose feet on those mountains were beautiful, bringing the good tidings of peace and salvation by Christ. The Targum interprets this of the resurrection of the dead,

"the dead, when they shall go out of the house of their world, from the tops of the mountains shall lift up their voice ^u.''

Gill: Isa 42:12

Let them give glory unto the Lord,.... For all the great and good things he has done for them, in sending his Gospel to them, calling them by his grace, enlightening their minds, and revealing his Son in them, and making them partakers of the blessings of his grace, and entitling them to eternal glory and happiness:

and declare his praise in the islands; as on the western continent, and the isles of it; so on the eastern continent, and the islands of it, the islands of Greece, the islands in the Aegean sea.

Gill: Isa 42:13

The Lord shall go forth as a mighty man,.... In the ministry of the word,

conquering and to conquer; girding his "sword" on his thigh; causing his "arrows" to be sharp in the hearts of his enemies; clothing the word with power;

making the weapons of warfare, put into the hands of his ministering servants,

mighty, to pull down the "strong holds" of sin and Satan, to cast: down the proud "imaginations" of men's hearts, and to

bring into captivity every thought to the obedience of himself; or in the army of Constantine, whom he used as his instrument for the destruction of the Pagan empire, and of Paganism in it, and for the establishment of Christianity:

he shall stir up jealousy like a man of war; or "a man of wars" ^x; that has been used to fight battles; Christ is represented as a warrior, Rev 19:11, his church is in a warfare state; his subjects are soldiers; his ministers are his generals under him, and with them he goes forth, and stirs up his own jealousy, his wrath and fury against his enemies, and takes vengeance on them, and the jealousy of his ministers and people, for his own glory:

he shall cry, yea, roar; not only shout aloud, as soldiers do, when they make an onset, but make a hideous noise, as the old Romans did, to frighten and dispirit their enemies. Christ, in the ministry of the word, not only cries, and calls, and invites souls, sensible of themselves and their condition, to come unto him, and partake of his grace; but he roars as the Lion of the tribe of Judah, and threatens impenitent and unbelieving sinners with his wrath and vengeance:

he shall prevail against his enemies: he shall conquer and subdue them by his Spirit and grace, and make them his willing people in the day of his power; and such who will not have him to reign over them, he will rule them with a rod of iron, and break them in pieces as a potter's vessel.

Gill: Isa 42:14

I have long time holden my peace,.... For many hundred years the Lord suffered the Gentile world to walk in their own ways, to worship their idols, and took no notice of them; he winked at and overlooked their times of ignorance, and did not bring down his vengeance upon them, nor stir up all his wrath; nor indeed did he send any among them, to reprove and convince them of their errors, and threaten them with "ruin", in case of their continuance in them:

I have been still, and refrained myself; had been silent, and said nothing against them in a providential way, but curbed and kept in his wrath and displeasure at their idolatry, as a woman in travail "holds in" ^y her breath as long as she can; to which the allusion is, as appears by what follows:

now will I cry like a travailing woman; when sharp pains are upon her, and just going to be delivered; and that so loud as to be heard all over the house. This may be taken in a good sense; the ministers of the Gospel travail in birth, and Christ in them, until he is formed in the hearts of men by regenerating and converting grace, Gal 4:19 and in an ill sense; for swift and sudden destruction, which should come on his enemies, as travail on a woman with child. So the Targum,

"as pains on a woman with child, my judgment shall be revealed (or exposed) upon them.''

I will destroy and devour at once; all enemies that should oppose him in the spread of the Gospel, in the destruction of Paganism, and establishment of Christianity in the Roman empire, who are described in the next verse.

Gill: Isa 42:15

I will make waste mountains and hills,.... Kingdoms, greater and lesser; kings and governors, as Jarchi interprets it; and so Kimchi understands it of the kings of the nations; by them are meant the emperors of Rome, and their governors under them, that set themselves against Christ and his Gospel, but were overcome by him; these mountains and hills became a plain before him: "every mountain and island were moved out of their places, and the kings of the earth, and the great men, &c. hid themselves in the dens, and in the rocks of the mountains, and called upon them to fall on them, and hide them from the wrath of the Lamb", Rev 6:14,

and dry up all their herbs; the common people, and common soldiers that were with them, and on their side; comparable, for smallness, weakness, and number, to the grass of the mountains and hills:

and I will make the rivers islands, and dry up the pools; extirpate all the remains of idolatry, rivers and fountains being sacred with the Heathens, as mountains and hills were places where sacrifices were offered to idols. Unless by it rather should be meant, that the Lord would remove all impediments out of the way of his people, or which were obstacles of their conversion; just as he dried up the waters of the Red sea and Jordan, to make way for the people of Israel; to which the allusion may be, and which agrees with the following words.

Gill: Isa 42:16

And I will bring the blind by a way that they knew not,.... The Targum interprets this of the people of Israel, thus,

"I will lead the house of Israel, which are like to the blind, in a way which they knew not.''

But it is better to understand it of the Gentiles, who, before the light of the Gospel came among them, were blind as to the true knowledge of God, and especially as in Christ; and of Christ, and the way of peace, life, and salvation by him; and of themselves, and their miserable estate and condition; and of the Spirit of God, and his operations; and of the Scriptures, the Gospel, and the doctrines of it; and which is the case of all men in a state of nature: but the Lord, by his Spirit, opens the eyes of their understandings, and shows them those things they were blind in, and ignorant of, and brings them by a way they knew not before; which way is Christ, the only way to the Father; the way of peace, righteousness, and life; the way to heaven, and eternal happiness: this they knew not before, but thought they must make their own way to God, and their peace with him; must be justified by their own works, and work out their own salvation; but, in conversion, this way to Christ is made known and plain unto them; and in this way the Lord brings all his people to eternal glory:

I will lead them in paths that they have not known; in the paths of duty and truth; in the paths of faith, righteousness, and holiness, and in the ordinances of the Gospel; which they were aliens and strangers to before:

I will make darkness light before them; by going before them himself, as before the children of Israel in a pillar of fire by night; by giving his word to enlighten them; by granting his good Spirit, as a spirit of illumination to them; and by lifting up the light of his countenance on them:

and crooked things straight; remove all obstructions, bear them up under all discouragements, and carry them through all difficulties:

these things will I do unto them, and not forsake them; which may be depended upon, being promised by him that is able to perform, is true, and faithful, and changes not; and, when done, shall not be the last done for them; he will never leave them, nor forsake them, till he has brought them safe to glory.

Gill: Isa 42:17

They shall be turned back,.... Either from their former course, from their idolatry and their idols, and be converted, and turn to the living God; or it may be understood of such Gentiles as were not converted, when others were, who should be put to flight, and should fly to the rocks and mountains to hide and cover them from the wrath of God; for this phrase is used of the overthrow of enemies, of their being obliged to turn their backs and flee:

they shall be greatly ashamed that trust in graven images; as converted persons when they come to be convinced of the folly of their idolatrous practices are; and if not converted, yet are confounded when they find their idols cannot help and assist them, nor deliver them out of their trouble:

that say to the molten images, ye are our gods; as the Israelites did to the molten calf made by Aaron; and the stupidity of the one and the other is much alike; this of the Gentiles, and that of the Israelites.

Gill: Isa 42:18

Hear, ye deaf; and look, ye blind, that ye may see. Jarchi and Kimchi think these words are spoken to Israel, who, as Aben Ezra says, were deaf and blind in heart; but they are rather an exhortation to the Gentiles that remained impenitent and unbelieving, and who were deaf to the voice of the Gospel, and blind as to the knowledge of it; and the purport of the exhortation is, that they would make use of their external hearing and sight, which they had, that they might attain to a spiritual hearing and understanding of divine things; "for faith comes by hearing, and hearing the word of God", Rom 10:17 to hear the Gospel preached, and to look into the Scriptures, and read the word of God, are the means of attaining light and knowledge in spiritual things; and these are within the compass of natural men, who are internally deaf and blind.

Gill: Isa 42:19

Who is blind, but my servant?.... Kimchi, taking the former words to be spoken to the Jews, thinks this is their reply; who will say in answer to it, why do ye call us blind and deaf? who so blind and deaf as Isaiah the prophet, the servant of the Lord, his messenger, and a perfect one as he is called? but as the preceding words are spoken to the Gentiles, here the Lord does as it were correct himself, as if he should say, why do I call the Gentiles blind and deaf, when the people of the Jews, who call themselves my servants, and pretend to serve and worship me, yet there are none so blind as they in spiritual things? though they have so many opportunities and advantages of light and knowledge, yet shut their eyes wilfully against the light; hence the people and their guides, the Scribes and Pharisees, are often called "blind" by our Lord, to whose times this passage refers, Mat 15:14; "or deaf, as my messenger that I sent?" not the Prophet Isaiah, but some other, who did not attend to what he was charged with, and did not perform his office aright; it may design in general the priests and Levites, who were the messengers of the Lord of hosts to instruct the people; and yet these were deaf to the messages that God gave them, and they were to deliver to the people: or it may be rendered, "or deaf, but, or as, to whom I send my messenger" ^z; or messengers, as the Vulgate Latin version; and so the Targum,

"and sinners to whom I send my prophets;''

and so it may respect the body of the people as before, who were deaf to John the Baptist, the messenger sent before the Lord; to Christ himself, and his ministry, and to his apostles, who were first sent to them:

who is blind, as he that is perfect? who pretended to be so, as the young man who thought he had kept all the commandments, and as Saul before conversion, and all the Pharisees, those self-righteous persons who needed no repentance, and yet who so blind as they? and indeed, had they not been blind to themselves, they could never have thought themselves perfect; and yet when they were told they were so, could not bear it, Mat 19:20, and blind, as the Lord's servant? which is repeated for the further confirmation of it, and more clearly to show whose servant is meant.

Gill: Isa 42:20

Seeing many things, but thou observest not,.... The Scribes and Pharisees, saw Christ in the flesh; they saw the miracles he did; they saw the blind receive their sight, the lame walk, the lepers cleansed, the deaf hear, and the dead raised; yet they did not give note to these things, and keep them in their minds, and regard them as clear proofs of his being the Messiah:

opening the ears, but he heareth not; they heard John Baptist preach, the forerunner of Christ, and the testimony he bore of him; they heard Christ himself and his apostles; they sometimes opened their ears, and seemed to listen and hear with attention, and wonder at what they heard; and some would own, that never man spake like Jesus; and yet understood not his speech, and hardened their hearts against him; they saw many things with their bodily eyes, but perceived them not with the eyes of their understandings; they heard with their ears, but understood not in their hearts; for their eyes were shut and their ears heavy, Isa 6:9.

Gill: Isa 42:21

The Lord is well pleased for his righteousness sake,.... This may be either understood of what the Lord had done for these people in time past, and which is mentioned as an aggravation of their stupidity, disobedience, and ingratitude; he had delighted in them, and chose them above all people upon the earth, and distinguished them with his favours, which he did for the sake of his own righteousness or faithfulness to his promises made to their fathers:

he magnified them with the law, and made them honourable ^a; gave them a law which made them great and honourable in the esteem of others; see Deu 10:15 or it may be interpreted of what the Lord would do hereafter, either in a way of grace and favour; that though they were now so ignorant and disobedient, yet in the times of salvation, in the days of the Messiah, these blind shall see, and deaf shall hear, not for their sakes, but for his righteousness sake; when he will magnify his law and make it honourable, and the earth shall be filled with the knowledge of him; this way go the Jewish commentators: or rather in a way of judgment, that the Lord would be well pleased in glorifying his justice or righteousness, in the rejection of such a blind and stupid people, who refused to receive the Messiah, against so much light and evidence; and would "magnify the law", and support the authority of it, and "make it honourable", by punishing the transgressors of it; but I am inclined to think that this has respect to a remnant among these people, according to the election of grace; or to the Lord's people in common, whether Jews or Gentiles, with whom he "is well pleased", or in whom he delights. The Lord is well pleased with his Son, and with him as his servant, as Mediator, for his righteousness sake, as in Isa 42:1 to which there may be some respect; and he is well pleased with all his people as considered in him; the love he bears to them, is a love of complacency and delight: the choice he has made of them; the things he has laid up for them; the care of their persons in Christ, and salvation by him; the marrying of them to him, and the taking them into his family, show how well pleased he is with them: he delights in them, as they are regenerated and sanctified by his Spirit; the exercise of their graces, and the performance of their duties and services, are acceptable to him through Christ; his presence with them, the fellowship with himself he grants unto them, the account he makes of them as his jewels, fully demonstrate his well pleasedness in them: but this is not on their own account; for they are polluted and loathsome creatures in themselves, guilty of sin, deserving of wrath; and not for any righteousness of their own, which is imperfect, filthy, and not answerable to the law; which, instead of being made honourable, is dishonoured by it; there is no justification by it, and no acceptance with God through it; but for the sake of the righteousness of Christ, which is perfect, pure, and spotless; which justifies from all sin, and makes comely and beautiful, and glorifies the justice of God, as well as his righteous law, as follows:

he will magnify the law, and make it honourable: that is he for whose righteousness sake God is well pleased: the law of God is great and honourable in itself, from the author, matter, and usefulness of it; and it becomes more so by Christ the Son of God being made under it; by his perfect obedience to it, and by his bearing the penalty of it, in the room and stead of his people; and by holding it forth in his hands, as a rule of walk and conversation to them; by all which it receives more honour and glory than by all the obedience of creatures to it, angels or men, though ever so perfect.

Gill: Isa 42:22

But this is a people robbed and spoiled,.... The Jewish people, who shut their eyes against the clear light of the Gospel, and turned a deaf ear to Christ, and to his ministers, rejected him, and persecuted them; these were robbed and plundered by the Roman soldiers of all their riches and treasures, when the city of Jerusalem was taken:

they are all of them snared in holes; such of them as escaped and hid themselves in holes, and caverns, and dens of the earth, were laid in wait for and taken, and dragged out, as beasts are taken in a pit, and with a snare. Josephus ^b says, some the Romans killed, some they carried captive, some they searched out lurking in holes underground, and, breaking up the ground, took them out and slew them:

and they are hid in prison houses; being taken by their enemies out of their holes, they were put in prisons, some of them, and there lay confined, out of which they could not deliver themselves:

and they are for a prey, and none delivereth; when they were taken by the Chaldeans, and became a prey to them, in a few years they had a deliverer, Cyrus, but now they have none:

for a spoil, and none saith, restore; there is none to be an advocate for them; no one that asks for their restoration; for almost seventeen hundred years ^a they have been in this condition, and yet none of the kings and princes of the earth have issued a proclamation for their return to their own land, as Cyrus did; and no one moves for it, either from among themselves or others.

Gill: Isa 42:23

Who among you will give ear to this?.... To this prophecy of your destruction, and to what follows concerning it:

who will hearken and hear for the time to come? and receive instruction from hence, and repent and reform? none at all; so blind, and deaf, and stupid, were they both before, and at their destruction, and even ever since; they take no notice of the hand of God upon them, nor hearken to the rod, any more than to the word of God; which seems to be what is meant by "the time to come", or "hereafter"; and this will be their case till the veil is taken away, and then they shall see and hear, and turn to the Lord.

Gill: Isa 42:24

Who gave Jacob for a spoil, and Israel to the robbers?.... To the Roman soldiers, to be spoiled and robbed by them? this was not owing to chance and fortune, or to the superior skill and power of the Roman army:

did not the Lord, he against whom we have sinned? he did, but not without cause; he was justly provoked to it by the sins of the Jews, which were the meritorious and procuring causes of it; yet the Roman army could not have taken their city and plundered it had it not been the will of God, who for their sins, delivered it up to them; even Titus, the Heathen emperor, himself saw the hand of God in it, and acknowledged it;

"God favouring us (says he ^c) we have made war; it is God that drew the Jews out of those fortresses; for what could human hands and machines do against such towers?''

for they would not walk in his ways; in Christ, the way, the truth, and the life; nor in the ways of his commandments; or in the ordinances of the Gospel; all which they rejected:

neither were they obedient unto his law; or "doctrine" ^d; the doctrine of the Gospel, particularly the doctrine of justification by faith in the righteousness of Christ; they went about to establish their own righteousness, and did not submit to his; and also every other doctrine respecting the person, office, and grace of Christ, whom they disbelieved, and refused to receive.

Gill: Isa 42:25

Therefore he hath poured upon him the fury of his anger,.... The Lord was angry with these people for their rejection of the Messiah, and contempt of his Gospel; and therefore his wrath came upon them to the uttermost, not in some small drops, but in great abundance, to the utter ruin of their nation, city, and temple. Josephus says ^e,

"the Romans came to subdue Palestine, but their coming was the pouring out of the heat of the wrath of the Lord:''

and the strength of battle; or "war"; all the miseries and calamities that are the effects of war. The Targum is,

"he hath brought upon them the strength of his warriors;''

the Roman soldiers:

and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart; the Roman army set fire first to the lower part of the city of Jerusalem, and then the higher ^f, and wholly consumed it; and yet this has not to this day brought this people to lay it to heart, to consider and observe the true reason of it, their rejection of the Messiah.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 42:9

¹ tn Heb “the former things, look, they have come.”

² tn Heb “before they sprout up, I cause you to hear.” The pronoun “you” is plural, referring to the people of Israel. In this verse “the former things” are the Lord’s earlier predictive oracles which have come to pass, while “the new things” are predicted events that have not yet begun to take place. “The former things” are earlier events in Israel’s history which God announced beforehand, such as the Exodus (see 43:16-18). “The new things” are the predictions about the servant (42:1-7). and may also include Cyrus’ conquests (41:25-27).

NET Notes: Isa 42:10

¹ tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.

² tn Heb “and its fullness”; NASB, NIV “and all that is in it.”

³ tn Or “islands” (NASB, NIV); NLT “distant coastlands.”

NET Notes: Isa 42:12

¹ tn Heb “Let them ascribe to the Lord glory.”

² tn Heb “and his praise in the coastlands [or “islands”] let them declare.”

NET Notes: Isa 42:13

¹ tn Heb “like a man of war he stirs up zeal” (NIV similar).

² tn Or perhaps, “he triumphs over his enemies” (cf. NIV); NLT “will crush all his enemies.”

NET Notes: Isa 42:14

¹ tn Heb “silent” (so NASB, NIV, TEV, NLT); CEV “have held my temper.”

² sn The imagery depicts the Lord as a warrior who is eager to fight and can no longer hold himself back from the attack.

NET Notes: Isa 42:15

¹ tn Heb “I will dry up the mountains and hills.” The “mountains and hills” stand by synecdoche for the trees that grow on them. Some prefer to derive the verb from a homonymic root and translate, “I will lay waste.”

² tc The Hebrew text reads, “I will turn streams into coastlands [or “islands”].” Scholars who believe that this reading makes little sense have proposed an emendation of אִיִּים (’iyyim, “islands”) to צִיּוֹת (tsiyyot, “dry places”; cf. NCV, NLT, TEV). However, since all the versions support the MT reading, there is insufficient grounds for an emendation here. Although the imagery of changing rivers into islands is somewhat strange, J. N. Oswalt describes this imagery against the backdrop of rivers of the Near East. The receding of these rivers at times occasioned the appearance of previously submerged islands (Isaiah [NICOT], 2:126).

³ sn The imagery of this verse, which depicts the Lord bringing a curse of infertility to the earth, metaphorically describes how the Lord will destroy his enemies.

NET Notes: Isa 42:16

¹ tn Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”

² tn Heb “in paths they do not know I will make them walk.”

³ tn Heb “and the rough ground into a level place.”

NET Notes: Isa 42:17

¹ tn Heb “be ashamed with shame”; ASV, NASB “be utterly put to shame.”

NET Notes: Isa 42:18

¹ tn Heb “look to see”; NAB, NCV “look and see”; NRSV “look up and see.”

NET Notes: Isa 42:19

¹ tc The precise meaning of מְשֻׁלָּם (mÿshullam) in this context is uncertain. In later biblical Hebrew the form (which appears to be a Pual participle from the root שָׁלַם, shalam) occurs as a proper name, Meshullam. The Pual of שָׁלַם (“be complete”) is attested with the meaning “repaid, requited,” but that makes little sense here. BDB 1023 s.v. שָׁלַם relates the form to the denominative verb שָׁלַם (“be at peace”) and paraphrases “one in a covenant of peace” (J. N. Oswalt suggests “the covenanted one”; Isaiah [NICOT], 2:128, n. 59) Some emend the form to מֹשְׁלָם (moshÿlam, “their ruler”) or to מְשֻׁלָּחִי (mÿshullakhi, “my sent [or “commissioned”] one”), which fits nicely in the parallelism (note “my messenger” in the previous line). The translation above assumes an emendation to כְּמוֹ שֹׁלְמִי (kÿmo sholÿmi, “like my ally”). Isaiah uses כְּמוֹ in 30:22 and perhaps 51:5; for שֹׁלְמי (“my ally”) see Ps 7:5 HT (7:4 ET).

² tn Heb “Who is blind but my servant, and deaf like my messenger I send? Who is blind like my commissioned one, blind like the servant of the Lord?” The point of the rhetorical questions is that no one is as blind/deaf as this servant. In this context the Lord’s “servant” is exiled Israel (cf. 41:8-9), which is spiritually blind and deaf and has failed to fulfill God’s purpose for it. This servant stands in contrast to the ideal “Israel” of the servant songs.

NET Notes: Isa 42:20

¹ tn The consonantal text (Kethib) has a perfect, 2nd person masculine singular; the marginal reading (Qere) has an infinitive absolute, which functions here as a finite verb.

² tn Heb “but you do not guard [i.e., retain in your memory]”; NIV “but have paid no attention.”

NET Notes: Isa 42:21

¹ tn Heb “The Lord was pleased for the sake of his righteousness [or “justice”], he was magnifying [the] law and was making [it] glorious.” The Lord contrasts his good intentions for the people with their present crisis (v. 22). To demonstrate his just character and attract the nations, the Lord wanted to showcase his law among and through Israel (Deut 4:5-8). But Israel disobeyed (v. 24) and failed to carry out their commission.

NET Notes: Isa 42:22

¹ tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).

² tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”

³ tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”

NET Notes: Isa 42:23

¹ tn The interrogative particle is understood in the second line by ellipsis (note the preceding line).

NET Notes: Isa 42:24

¹ tn Heb “Who gave to the robber Jacob, and Israel to the looters?” In the first line the consonantal text (Kethib) has מְשׁוֹסֶה (mÿshoseh), a Polel participle from שָׁסָה (shasah, “plunder”). The marginal reading (Qere) is מְשִׁיסָּה (mÿshissah), a noun meaning “plunder.” In this case one could translate “Who handed Jacob over as plunder?”

² tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”

NET Notes: Isa 42:25

¹ tn Heb “strength” (so KJV, NASB); NAB “fury”; NASB “fierceness”; NIV “violence.”

² tn Heb “and it blazed against him all around, but he did not know.” The subject of the third feminine singular verb “blazed” is the divine חֵמָה (khemah, “anger”) mentioned in the previous line.

³ tn Heb “and it burned against him, but he did not set [it] upon [the] heart.”

Geneva Bible: Isa 42:8

I [am] the LORD: that [is] my name: and my ^{( o )} glory will I not give to another, neither my praise to graven images.

^{( o )} I will not permit my glory to be diminished: which I would do if I were not faithful.

Geneva Bible: Isa 42:9

Behold, the former things have ^{( p )} come to pass, and new things do I declare: before they spring forth I tell you of them.

^{( p )} As in time past I have been true in my promises, so will I be in time to come.

Geneva Bible: Isa 42:11

Let the wilderness and its cities lift up [their voice], the villages [that] ^{( q )} Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.

^{( q )} Meaning, the Arabians, under whom he comprehends all the people of the East.

Geneva Bible: Isa 42:13

The LORD shall go forth as a ^{( r )} mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.

^{( r )} He shows the zeal of the Lord, and his power in the conservation of his Church.

Geneva Bible: Isa 42:14

I have long time held my peace; I have been still, [and] restrained myself: [now] will I cry like a ^{( s )} travailing woman; I will destroy and devour at once.

^{( s )} I will haste to execute my vengeance, which I have so long deferred as a woman that desires to be delivered, when she is in labour.

Geneva Bible: Isa 42:16

And I will bring the ^{( t )} blind by a way [that] they knew not; I will lead them in paths [that] they have not known: I will make darkness light before them, and crooked things straight. These things will I do for them, and not forsake them.

^{( t )} That is, my poor people, who are in perplexity and care.

Geneva Bible: Isa 42:19

Who [is] blind, but my ^{( u )} servant? or deaf, as my ^{( x )} messenger [that] I sent? who [is] blind as [he that is] ^{( y )} perfect, and blind as the LORD'S servant?

^{( u )} That is, Israel, which would have most light because of my Law.

^{( x )} The priest to whom my word is committed, who would not only hear it himself but cause others to hear it.

^{( y )} As the priests and prophets that would be lights to others?

Geneva Bible: Isa 42:22

But this [is] a people ^{( z )} robbed and plundered; [they are] all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, ^{( a )} Restore.

^{( z )} Because they will not acknowledge this blessing from the Lord, who is ready to deliver them, he permits them to be spoiled by their enemies through their own fault and incredulity.

^{( a )} There will be no one to comfort them , or to will the enemy to restore that which he has spoiled.

Geneva Bible: Isa 42:23

Who among you will give ear to this? [who] will hearken and hear for ^{( b )} the time to come?

^{( b )} Meaning, God's wrath.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 42:1-25

1 The office of Christ, graced with meekness and constancy.

5 God's promise unto him.

10 An exhortation to praise God for his Gospel.

13 God will manifest himself, and check idolatry.

18 He reproves the people of incredulity.

Maclaren: Isa 42:16

The Blind Man's Guide

I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.'--Isaiah 42:16.

THE grand stormy verses before these words, with all their dread array of natural convulsions, have one object--the tender guidance promised in the text. So we have the combination of terror and love, the blending in the divine government of terrible judgments and most gentle guidance. The words apply, of course, primarily to the redemption of Israel; but through them shines a picture of the greater redemption of humanity.

1. The blind travellers.

They are blind, and their road is unknown to them. It is a symbol of our condition and of our paths in life. Our limited foresight cannot discern certainly even the next moment. It is always the unexpected that happens. We cannot tell what lies behind the next bend in the road, and there are so many bends; and behind one of them, we cannot tell whether it may be the next, sits the Shadow feared of man.' Life is like the course of the Congo, which makes so mighty a bend northward that, till it had been followed from source to mouth, no one could have supposed that it was to enter the ocean far away to the west. Not only God's mercies, but our paths, are new every morning.' Experience, like conscience, sheds light mainly on what lies behind, and scarcely doth attain to something of prophetic strain.'

2. The Leader. How tenderly God makes Himself the leader of the blind pilgrims! It does not matter about being blind, if we put our hands in His. Then He will be to us instead of eyes.' Jesus took the blind man by the hand.

So here is the promise of guidance by Providence, Word, Spirit. And here is the condition of receiving it, namely, our conscious blindness and realisation of the complexities of life, leading to putting ourselves into His hands in docile faith.

3. The gradual light. Darkness is made light. We receive the knowledge of each step, when it needs to be taken; the light shines only on the next; we are like men in a fog, who are able only to see a yard ahead.

4. The clearing away of hindrances. Crooked things straight.' A careful guide lifts stones out of a blind man's way. How far is this true? There will be plenty of crooked things left crooked, but still so many straightened as to make our road passable.

5. The perpetual Presence. If God is with me, then all these blessings will surely be mine. He will be with me if I keep myself with Him. It is His felt presence that gives me light on the road, and levels and straightens out the crookedest and roughest path.

MHCC: Isa 42:5-12

The work of redemption brings back man to the obedience he owes to God as his Maker. Christ is the light of the world. And by his grace he opens the understandings Satan has blinded, and sets at liberty from the bondage of sin. The Lord has supported his church. And now he makes new promises, which shall as certainly be fulfilled as the old ones were. When the Gentiles are brought into the church, he is glorified in them and by them. Let us give to God those things which are his, taking heed that we do not serve the creature more than the Creator.

MHCC: Isa 42:13-17

The Lord will appear in his power and glory. He shall cry, in the preaching of his word. He shall cry aloud in the gospel woes, which must be preached with gospel blessings, to awaken a sleeping world. He shall conquer by the power of his Spirit. And those that contradict and blaspheme his gospel, he shall put to silence and shame; and that which hinders its progress shall be taken out of the way. To those who by nature were blind, God will show the way to life and happiness by Jesus Christ. They are weak in knowledge, but He will make darkness light. They are weak in duty, but their way shall be plain. Those whom God brings into the right way, he will guide in it. This passage is a prophecy, and is also applicable to every believer; for the Lord will never leave nor forsake them.

MHCC: Isa 42:18-25

Observe the call given to this people, and the character given of them. Multitudes are ruined for want of observing that which they cannot but see; they perish, not through ignorance, but carelessness. The Lord is well-pleased in the making known his own righteousness. For their sins they were spoiled of all their possessions. This fully came to pass in the destruction of the Jewish nation. There is no resisting, nor escaping God's anger. See the mischief sin makes; it provokes God to anger. And those not humbled by lesser judgments, must expect greater. Alas! how many professed Christians are blind as the benighted heathen! While the Lord is well-pleased in saving sinners through the righteousness of Christ he will also glorify his justice, by punishing all proud despisers. Seeing God has poured out his wrath on his once-favoured people, because of their sins, let us fear, lest a promise being left us of entering into his rest, any of us should be found to come short of it.

Matthew Henry: Isa 42:5-12

Here is I. The covenant God made with and the commission he gave to the Messiah, Isa 42:5-7, which are an exposition of Isa 42:1, Behold my servant, whom I uphold.

1. The royal titles by which the great God here makes himself known, and distinguishes himself from all pretenders, speak very much his glory (Isa 42:5): Thus saith God the Lord. And who are thou, Lord? Why, he is the fountain of all being and therefore the fountain of all power. He is the fountain of being, 1. In the upper world; for he created the heavens and stretched them out (Isa 40:22), and keeps the vast expanse still upon the stretch. 2. In the lower world: for he spread forth the earth, and made it a capacious habitation, and that which comes out of it is produced by his power. 3. In the world of mankind: He gives breath to the people upon it, not only air to breathe in, but the breath of life itself and organs to breathe with; nay, he gives spirit, the powers and faculties of a rational soul, to those that walk therein. Now this is prefixed to God's covenant with the Messiah, and the commission given him, not only to show that he has authority to make such a covenant and give such a commission, and had power sufficient to bear him out, but that the design of the work of redemption was to maintain the honour of the Creator, and to restore man to the allegiance he owes to God as his Maker.

2. The assurances which he gives to the Messiah of his presence with him in all he did pursuant to his undertaking speak much encouragement to him, Isa 42:6. (1.) God owns that the Messiah did not take the honour of being Mediator to himself, but was called of God, that he was no intruder, no usurper, but was fairly brought to it (Heb 5:4): I have called thee in righteousness. God not only did him no wrong in calling him to this hard service, he having voluntarily offered himself to it, but did himself right in providing for his own honour and performing the word which he had spoken. (2.) He promises to stand by him and strengthen him in it, to hold his hand, not only to his work, but in it, to hold his hand, that it might not shake, that it might not fail, and so to keep him. When an angel was sent from heaven to strengthen him in his agonies, and the Father himself was with him, then this promise was fulfilled. Note, Those whom God calls he will own and help, and will hold their hands.

3. The great intentions of this commission speak abundance of comfort to the children of men. He was given for a covenant of the people, for a mediator, or guarantee, of the covenant of grace, which is all summed up in him. God, in giving us Christ, has with him freely given us all the blessings of the new covenant. Two glorious blessings Christ, in his gospel, brings with him to the Gentile world - light and liberty. (1.) He is given for a light to the Gentiles, not only to reveal to them what they were concerned to know, and which otherwise they could not have known, but to open the blind eyes, that they might know it. By his Spirit in the word he presents the object; by his Spirit in the heart he prepared the organ. When the gospel came light came, a great light, to those that sat in darkness, Mat 4:16; Joh 3:19. And St. Paul was sent to the Gentiles to open their eyes, Act 26:18. Christ is the light of the world. (2.) He is sent to proclaim liberty to the captives, as Cyrus did, to bring out the prisoners; not only to open the prison-doors, and give them leave to go out, which was all that Cyrus could do, but to bring them out, to induce and enable them to make use of their liberty, which none did but those whose spirits God stirred up. This Christ does by his grace.

II. The ratification and confirmation of this grant. That we may be assured of the validity of it consider, 1. The authority of him that makes the promise (Isa 42:8): I am the Lord, Jehovah, that is my name, and that was the name by which he made himself known when he began to perform the promise made to the patriarchs; whereas, before, he manifested himself by the name of God Almighty, Exo 6:3. If he is the Lord that gives being and birth to all things, he will give being and birth to this promise. If his name be Jehovah, which speaks him God alone, we may be sure his name is jealous, and he will not give his glory to another, whoever it is that stands in competition with him, especially not to graven images. He will send the Messiah to open men's eyes, that so he may turn them from the service of dumb idols to serve the living God, because, though he has long winked at the times of ignorance, he will now maintain his prerogative, and will not give his glory to graven images. He will perform his word because he will not lose the honour of being true to it, nor be ever charged with falsehood by the worshippers of false gods. He will deliver his people from under the power of idolaters because it looks as if he had given his praise to graven images when he gives up his own worshippers to be worshippers of images. 2. The accomplishment of the promises he had formerly made concerning his church, which are proofs of the truth of his word and the kindness he bears to his people (Isa 42:9): " Behold, the former things have come to pass; hitherto the Lord has helped his church, has supported her under former burdens, relieved her in former staits; and this in performance of the promises made to the fathers. There has not failed one word, 1Ki 8:56. And now new things do I declare. Now I will make new promises, which shall as certainly be fulfilled in their season as old ones were; now I will bestow new favours, such as have not been conferred formerly. Old Testament blessings you have had abundantly; now I declare New Testament blessings, not a fruitful country and dominion over your neighbours, but spiritual blessings in heavenly things. Before they spring forth in the preaching of the gospel I tell you of them, under the type and figure of the former things."Note, The receipt of former mercies may encourage us to hope for further mercies; for God is constant in his care for his people, and his compassions are still new.

III. The song of joy and praise which should be sung hereupon to the glory of God (Isa 42:10): Sing unto the Lord a new song, a New Testament song. The giving of Christ for a light to the Gentiles (Isa 42:6) was a new thing, and very surprising. The apostle speaks of it as a mystery which, in other ages, was not made known, as it is now revealed, that the Gentiles should be fellow-heirs, Eph 3:5, Eph 3:6. Now, this being the new thing which God declares, the newness of the song which is to be sung on this occasion is this, that whereas, before, the songs of the Lord were very much confined to the temple at Jerusalem (David's psalms were in the language of the Jews only, and sung by them in their own country only; for, when they were in a strange land, they hung their harps on the willow-trees and could not sing the Lord's song, as we find, Psa 137:2-4), now the songs of holy joy and praise shall be sung all the world over. The Gentile nations shall share equally with the Jews in New Testament blessings, and therefore shall join in New Testament praises and acts of worship. There shall be churches set up in Gentile nations and they shall sing a new song. The conversion of the Gentiles is often foretold under this notion, as appears, Rom 15:9-11. It is here promised that the praises of God's grace shall be sung with joy and thankfulness, 1. By those that live in the end of the earth, in countries that lie most remote from Jerusalem. From the uttermost parts of the earth have we heard songs, Isa 24:16. This was fulfilled when Christianity was planted in our land. 2. By mariners and merchants, and those that go down to the sea, that do business in great waters, and suck the riches of the sea, and so make themselves masters of the fulness thereof and all that is therein, with which they shall praise God, and justly, for it is his, Psa 24:1; Psa 95:5. The Jews traded little at sea; if therefore God's praises be sung by those that go down to the sea, it must be by Gentiles. Sea-faring men are called upon to praise God, Psa 107:23. 3. By the islands and the inhabitants thereof, Isa 42:10, and again, Isa 42:12. Let them declare his praise in the islands, the isles of the Gentiles, probably referring to the islands of Greece. 4. By the wilderness and the cities thereof, and the villages of Kedar. These lay east from Jerusalem, as the islands lay west, so that the gospel songs should be sung from the rising of the sun to the going down of the same. The whole Gentile world had been like an island, cut off from communication with God's church, and like a wilderness, uncultivated and bringing forth no fruit to God; but now the islands and the wilderness shall praise God. 5. By the inhabitants of the rock, and those that dwell on the tops of the mountains, not only the Gentiles, but the poorest and meanest and most despicable, those that dwell in cottages, as well as those that inhabit cities and villages. The rude and most barbarous, as the mountaineers commonly are, shall be civilized by the gospel. Or by the inhabitants of the rock may be meant the inhabitants of that part of Arabia which is called Petraea - the rocky. Perhaps the neighbouring countries shared in the joy of the Israelites when they returned out of Babylon and some of them came and joined with them in their praises; but we find not that it was to any such degree as might fully answer this illustrious prophecy, and must conclude that it reaches further, and was fulfilled in that which many other prophecies of the joy of the nations are said in the New Testament to be fulfilled in, the conversion of the Gentiles to the faith of Christ. When they are brought into the church they are brought to give glory to the Lord; then they are to him for a name and a praise, and they make it their business to praise him. He is glorified in them and by them.

Matthew Henry: Isa 42:13-17

It comes all to one whether we make these verses (as some do) the song itself that is to be sung by the Gentile world or a prophecy of what God will do to make way for the singing of that song, that evangelical new song.

I. He will appear in his power and glory more than ever. So he did in the preaching of his gospel, in the divine power and energy which went along with it, and in the wonderful success it had in the pulling down of Satan's stronghold, Isa 42:13, Isa 42:14. He had long held his peace, and been still, and refrained himself, while he winked at the times of the ignorance of the Gentile world (Act 17:30), and suffered all nations to walk in their own ways (Act 14:16); but now he shall go forth as a mighty man, as a man of war, to attack the devil's kingdom and give it a fatal blow. The going forth of the gospel is thus represented, Rev 6:2. Christ, in it, went forth conquering and to conquer. The ministry of the apostles is called their warfare; and they were the soldiers of Jesus Christ. He shall stir up jealousy, shall appear more jealous than ever for the glory of his own name and against idolatry. 1. He shall cry, in the preaching of his word, cry like a travailing woman; for the ministers of Christ preached as men in earnest, and that travailed in birth again till they saw Christ formed in the souls of the people, Gal 4:19. He shall cry, yea, roar, in the gospel woes, which are more terrible than the roaring of a lion, and which must be preached along with gospel blessings to awaken a sleeping world. 2. He shall conquer by the power of his Spirit: He shall prevail against his enemies, shall prevail to make them friends, Col 1:21. Those that contradict and blaspheme his gospel, he shall prevail to put them to silence and shame. He will destroy and devour at once all the oppositions of the powers of darkness. Satan shall fall as lightning from heaven, and he that had the power of death shall be destroyed. As a type and figure of this, to make way for the redemption of the Jews out of Babylon, God will humble the pride, and break the power, of their oppressors, and will at once destroy and devour the Babylonian monarchy. In accomplishing this destruction of Babylon by the Persian army under the command of Cyrus, he will make waste mountains and hills, level the country, and dry up all their herbs. The army, as usual, shall either carry off the forage or destroy it, and by laying bridges of boats over rivers shall turn them into islands, and so drain the fens and low grounds, to make way for the march of their army, that the pools shall be dried up. Thus, when the gospel shall be preached, it shall have a free course, and that which hinders the progress of it shall be taken out of the way.

II. He will manifest his favour and grace towards those whose spirits he had stirred up to follow him, as Ezr 1:5. Those who ask the way to Zion he will show the way, and lead in it, Isa 42:16. Those who by nature were blind, and those who, being under convictions of sin and wrath are quite at a loss and know not what to do with themselves, God will lead by a way that they knew not, will show them the way to life and happiness by Jesus Christ, who is the way, and will conduct and carry them on in that way, which before they were strangers to. Thus, in the conversion of Paul, he was struck blind first, and then God revealed his Son in him, and made the scales to fall from his eyes. They are weak in knowledge, and the truths of God at first seem unintelligible; but God will make darkness light before them, and knowledge shall be easy to them. They are weak in duty, the commands of God seem impracticable, and insuperable difficulties are in the way of their obedience; but God will make crooked things straight; their way shall be plain, and the yoke easy. Those whom God brings into the right way he will guide in it. As a type of this, he will lead the Jews, when they return out of captivity, in a ready road to their own land again, and nothing shall occur to perplex or embarrass them in their journey. These are great things, and kind things, very great and very kind; but lest any should say, "They are too great, too kind, to be expected from God by such an undeserving people as that of the Jews, such an undeserving world as that of the Gentiles,"he adds, These things will I do unto them, take my word for it I will, and I will not forsake them; he that begins to show this great mercy will go on to do them good.

III. He will particularly put those to confusion who adhere to idols notwithstanding the attempts made by the preaching of the gospel to turn them from idols (Isa 42:17): They shall be turned back, and greatly ashamed, that trust in graven images. The Babylonians shall when they see how the Jews, who despise their images, are owned and delivered by the God they worship without images, and the Gentiles when they see how idolatry falls before the preaching of the gospel, is scattered like darkness before the light of the sun, and melts like snow before its heat. They shall be ashamed that ever they said to these molten images, You are our gods; for how can those help their worshippers who cannot help themselves, nor save themselves from falling into contempt? In times of reformation, when many turn from iniquity, and sin, being generally deserted, becomes unfashionable, it may be hoped that those who will not otherwise be reclaimed will be wrought upon by that consideration to be ashamed of it.

Matthew Henry: Isa 42:18-25

The prophet, having spoken by way of comfort and encouragement to the believing Jews who waited for the consolation of Israel, here turns to those among them who were unbelieving, for their conviction and humiliation. Among those who were in captivity in Babylon there were some who were as the evil figs in Jeremiah's vision, who were sent thither for their hurt, to be removed into all the kingdoms of the earth, for a reproach and a proverb, Jer 24:9. In them there was a type of the Jews who rejected Christ and were rejected by him, and then fell more than ever under the curse, when those who believed were inheriting the blessing; for they were broken, and ruined, and remain dispersed unto this day. Observe,

I. The call that is given to this people (Isa 42:18): " Hear, you deaf, and attend to the joyful sound, and look you blind, that you may see the joyful light."There is no absurdity in this command, nor is it unbecoming the wisdom and goodness of God to call us to do that good which yet of ourselves we are not sufficient for; for those have natural powers which they may employ so as to do better than they do, and may have supernatural grace if it be not their own fault, who yet labour under a moral impotency to that which is good. This call to the deaf to hear and the blind to see is like the command given to the man that had the withered hand to stretch it forth; though he could not do this, because it was withered, yet, if he had not attempted to do it, he would not have been healed, and his being healed thereupon was owing, not to his act, but to the divine power.

II. The character that is given of them (Isa 42:19, Isa 42:20): Who is blind, but my servant, or deaf as my messenger? The people of the Jews were in profession God's servants, and their priests and elders his messengers (Mal 2:7); but they were deaf and blind. The verse before may be understood as spoken to the Gentile idolaters, whom he calls deaf and blind, because they worshipped gods that were so. "But,"says he, "no wonder you are deaf and blind when my own people are as bad as you, and many of them as much set upon idolatry."

1. He complains of their sottishness - they are blind; and of their stubbornness - they are deaf. They were even worse than the Gentiles themselves. Corruptio optimi est pessima - What is best becomes, when corrupted, the worst. "Who is so wilfully, so scandalously, blind and deaf as my servant and my messenger, as Jacob who is my servant (Isa 41:8), and as their prophets and teachers who are my messengers? Who is blind as he that in profession and pretension is perfect, that should come nearer to perfection than other people, their priests and prophets? The one prophesies falsely, and the other bears rule by their means; and who so blind as those that will not see when they have the light shining in their faces?"Note, (1.) It is a common thing, but a very sad thing, for those that in profession are God's servants and messengers to be themselves blind and deaf in spiritual things, ignorant, erroneous, and very careless. (2.) Blindness and deafness in spiritual things are worse in those that profess themselves to be God's servants and messengers than in others. It is in them the greater sin and shame, the greater dishonour to God, and to themselves a greater damnation.

2. The prophet goes on (Isa 42:20) to describe the blindness and obstinacy of the Jewish nation, just as our Saviour describes it in his time (Mat 13:14, Mat 13:15): Seeing many things, but thou observest not. Multitudes are ruined for want of observing that which they cannot but see; they perish, not through ignorance, but mere carelessness. The Jews in our Saviour's time saw many proofs of his divine mission, but they did not observe them; they seemed to open their ears to him, but they did not hear, that is, they did not heed, did not understand, or believe, or obey, and then it was all one as if they had not heard.

III. The care God will take of the honour of his own name, notwithstanding their blindness and deafness, especially of his word, which he has magnified above all his name. Shall the unbelief and obstinacy of men make the promise of God of no effect? God forbid, Rom 3:3, Rom 3:4. No, though they are blind and deaf, God will be no loser in his glory (Isa 42:21): The Lord is well pleased for his righteousness' sake; not well pleased with their sin, but well pleased in the manifestation of his own righteousness, in rejecting them for rejecting the great salvation. He speaks as one well pleased, Isa 1:24 : Ah! I will ease me of my adversaries; and Eze 5:13, I will be comforted. The scripture was fulfilled in the casting off of the Jews as well as in the calling in of the Gentiles, and therein the Lord will be well pleased. He will magnify the law (divine revelation in all the parts of it) and will make it honourable. The law is truly honourable, and the things of it are great things; and, if men will not magnify it by their obedience to it, God will magnify it himself by punishing them for their disobedience. He will magnify the law by accomplishing what is written in it, will magnify its authority, its efficacy, its equity. He will do it at last, when all men shall be judged by the law of liberty, Jam 2:12. He is doing it every day. What is it that God is doing in the world, but magnifying the law and making it honourable?

IV. The calamities God will bring upon the Jewish nation for their wilful blindness and deafness, Isa 42:22. They are robbed and spoiled. Those that were impenitent and unreformed in Babylon were sentenced to perpetual captivity. It was for their sins that they were spoiled of all their possessions, not only in their own land, but in the land of their enemies. They were some of them snared in holes, and others hidden in prison-houses. They cannot help themselves, for they are snared. Their friends cannot help them, for they are hidden; and their enemies have forgotten them in their prisons. They, and all they have, are for a prey and for a spoil; and there is none that delivers either by force or ransom, nor any that dares say to the proud oppressors, Restore. There they lie, and there they are likely to lie. This had its full accomplishment in the final destruction of the Jewish nation by the Romans, which God brought upon them for rejecting the gospel of Christ.

V. The counsel given them in order to their relief; for, though their case be sad, it is not desperate.

1. The generality of them are deaf; they will not hearken to the voice of God's word. He will therefore try his rod, and see who among them will give ear to that, Isa 42:23. We must not despair concerning those who have been long reasoned with in vain; some of them may, at length, give ear and hearken. If one method not take effect, another may, and sinners shall be left inexcusable. Observe, (1.) We may all of us, if we will, hear the voice of God, and we are called and invited to hear it. (2.) It is worth while to enquire who they are that perceive God speaking to them and are willing to hear him. (3.) Of the many that hear the voice of God there are very few that hearken to it or heed it, that hear it with attention and application. (4.) In hearing the word we must have an eye to the time to come. We must hear for hereafter, for what may occur between us and the grave; we must especially hear for eternity. We must hear the word with another world in our eye.

2. The counsel is, (1.) To acknowledge the hand of God in their afflictions, and, whoever were the instruments, to have an eye to him as the principal agent (Isa 42:24): " Who gave Jacob and Israel, that people that used to have such an interest in heaven and such a dominion on earth, who gave them for a spoil to the robbers, as they are now to the Babylonians and to the Romans? Did not the Lord? You know he did; consider it then, and hear his voice in these judgments."(2.) To acknowledge that they had provoked God thus to abandon them, and had brought all these calamities upon themselves. [1.] These punishments were first inflicted on them for their disobedience to the laws of God: It is he against whom we have sinned; the prophet puts himself into the number of the sinners, As Dan 9:7, Dan 9:8. " We have sinned; we have all brought fuel to the fire; and there are those among us that have wilfully refused to walk in his ways."Jacob and Israel would never have been given up to the robbers if they had not by their iniquities sold themselves. Therefore it is, because they have violated the commands of the law, that God has brought upon them the curses of the law; he has not dropped, but poured upon him the fury of his anger and the strength of battle, all the desolations of war, which have set him on fire round about; for God surrounds the wicked with his favours. See the power of God's anger; there is no resisting it, no escaping it. See the mischief that sin makes; it provokes God to anger against a people, and so kindles a universal conflagration, sets all on fire. [2.] These judgments were continued upon them for their senselessness and incorrigibleness under the rod of God. The fire of God's wrath kindled upon him, and he knew it not, was not aware of it, took no notice of the judgments, at least not of the hand of God in them. Nay, it burned him, and, though he could not then but know it and feel it, yet he laid it not to heart, was not awakened by the fiery rebukes he was under nor at all affected with them. Those who are not humbled by less judgments must expect greater; for when God judges he will overcome.

Keil-Delitzsch: Isa 42:8

Jehovah pledges His name and honour that this work of the Servant of Jehovah will be carried into effect. "I am Jehovah; that is my name, and my glory I give not to another, nor my renown to idols." That is His name, which affirms how truly He stands alone in His nature, and recals to mind the manifestations of His life, His power, and His grace from the very earliest times (cf., Exo 3:15). He to whom this name belongs cannot permit the honour due to Him to be permanently transferred to sham gods. He has therefore made preparations for putting an end to idolatry. Cyrus does this provisionally by the tempestuous force of arms; and the Servant of Jehovah completes it by the spiritual force of His simple word, and of His gentle, unselfish love.

Keil-Delitzsch: Isa 42:9

First the overthrow of idolatry, then the restoration of Israel and conversion of the Gentiles: this is the double work of Jehovah's zeal which is already in progress. "The first, behold, is come to pass, and new things am I proclaiming; before it springs up, I let you hear it." The "first"is the rise of Cyrus, and the agitation of the nations which it occasioned - events which not only formed the starting-point of the prophecy in these addresses, whether the captivity was the prophet's historical or ideal standpoint, but which had no less force in themselves, as the connection between the first and second halves of the v. before us imply, as events both foreknown and distinctly foretold by Jehovah. The "new things"which Jehovah now foretells before their visible development (Isa 43:19), are the restoration of Israel, for which the defeat of their oppressors prepares the say, and the conversion of the heathen, to which an impulse is given by the fact that God thus glorifies Himself in His people.

Keil-Delitzsch: Isa 42:10-13

The prediction of these "new things,"which now follows, looks away from all human mediation. They are manifestly the work of Jehovah Himself, and consist primarily in the subjugation of His enemies, who are holding His people in captivity. "Sing ye to Jehovah a new song, His praise from the end of the earth, ye navigators of the sea, and its fulness; ye islands, and their inhabitants. Let the desert and the cities thereof strike up, the villages that Kedar doth inhabit; the inhabitants of the rock-city may rejoice, shout from the summits of the mountains. Let them give glory to Jehovah, and proclaim His praise in the islands. Jehovah, like a hero will He go forth, kindle jealousy like a man of war; He will breath forth into a war-cry, a yelling war-cry, prove Himself a hero upon His enemies." The "new things"furnish the impulse and materials of "a new song,"such as had never been heard in the heathen world before. This whole group of vv. is like a variation of Isa 24:14-15. The standing-place, whence the summons is uttered, is apparently Ezion-geber , at the head of the Elanitic Gulf, that seaport town from which in the time of the kings the news of the nations reached the Holy Land through the extensive commerce of Israel. From this point the eye stretches to the utmost circle of the earth, and then returns from the point where it meets with those who "go down to the sea,"i.e., who navigate the ocean which lies lower than the solid ground. These are to sing, and everything that lives and moves in the sea is to join in the sailors' song. The islands and coast lands, that are washed by the sea, are likewise to sing together with their inhabitants. After the summons has drawn these into the net of the song of praise, it moves into the heart of the land. The desert and its cities are to lift up (viz., "their voice"), the villages which Kedar inhabits. The reference to Sela' , the rock-city of Edomitish Nabataea, which is also mentioned in Isa 16:1 (the Wadi Musa , which is still celebrated for its splendid ruins), shows by way of example what cities are intended. Their inhabitants are to ascend the steep mountains by which the city is surrounded, and to raise a joyful cry (yitsvâchū , to cry out with a loud noise; cf., Isa 24:11). Along with the inhabitants of cities, the stationary Arabs, who are still called Hadariye in distinction from Wabariye , the Arabs of the tents, are also summoned; hadar ( c hâtsēr ) is a fixed abode, in contrast to bedû , the steppe, where the tents are pitched for a short time, now in one place and now in another. In Isa 42:12 the summons becomes more general. The subject is the heathen universally and in every place; they are to give Jehovah the glory (Psa 56:2), and declare His praise upon the islands, i.e., to the remotest ends of the whole world of nations. In Isa 42:13 there follows the reason for this summons, and the theme of the new song in honour of the God of Israel, viz., His victory over His enemies, the enemies of His people. The description is anthropomorphically dazzling and bold, such as the self-assurance and vividness of the Israelitish idea of God permitted, without any danger of misunderstanding. Jehovah goes out into the conflict like a hero; and like a "man of war,"i.e., like one who has already fought many battles, and is therefore ready for war, and well versed in warfare, He stirs up jealousy (see at Isa 9:6). His jealousy has slumbered as it were for a long time, as if smouldering under the ashes; but now He stirs it up, i.e., makes it burn up into a bright flame. Going forward to the attack, יריע , "He breaks out into a cry," אף־יצריח , "yea, a yelling cry"( kal Zep 1:14, to cry with a yell; hiphil , to utter a yelling cry). In the words, "He will show Himself as a hero upon His enemies,"we see Him already engaged in the battle itself, in which He proves Himself to possess the strength and boldness of a hero (hithgabbar only occurs again in the book of Job). The overthrow which heathenism here suffers at the hand of Jehovah is, according to our prophet's view, the final and decisive one. The redemption of Israel, which is thus about to appear, is redemption from the punishment of captivity, and at the same time from all the troubles that arise from sin. The period following the captivity and the New Testament times here flow into one.

Keil-Delitzsch: Isa 42:14

The period of punishment has now lasted sufficiently long; it is time for Jehovah to bring forth the salvation of His people. "I have been silent eternally long, was still, restrained myself; like a travailing woman, I now breathe again, snort and snuff together." The standpoint of these prophecies has the larger half of the captivity behind it. It has already lasted a long time, though only for several decades; but in the estimation of Jehovah, with His love to His people, this time of long-suffering towards their oppressors is already an "eternity"(see Isa 57:11; Isa 58:12; Isa 61:4; Isa 63:18-19; Isa 64:4, cf., Isa 64:10, Isa 64:11). He has kept silence, has still forcibly restrained Himself, just as Joseph is said to have done to prevent himself from breaking out into tears (Gen 43:31). Love impelled Him to redeem His people; but justice was still obliged to proceed with punishment.

Three real futures now take the place of imperfects regulated by החשׁיתי . They are not to be understood as denoting the violent breathing and snorting of a hero, burning with rage and thirsting for battle (Knobel); nor is אשּׁם to be derived from שׁמם , as Hitzig supposes, through a mistaken comparison of Eze 36:3, though the latter does not mean to lay waste, but to be waste (see Hitzig on Eze 36:3). The true derivation is from נשׁם , related to נשׁף , נפשׁ , נשׁב . To the figure of a hero there is now added that of a travailing woman; פּעה is short breathing (with the glottis closed); נשׁם the snorting of violent inspiration and expiration; שׁאף the earnest longing for deliverance pressing upon the burden in the womb; and יחד expresses the combination of all these several strainings of the breath, which are associated with the so-called labour-pains. Some great thing, with which Jehovah has, as it were, long been pregnant, is now about to be born.

Keil-Delitzsch: Isa 42:15

The delivery takes place, and the whole world of nature undergoes a metamorphosis, which is subservient to the great work of the future. "I make waste mountains and hills, and all their herbage I dry up, and change streams into islands, and lakes I dry up." Here is another example of Isaiah's favourite palindromy, as Nitzsch calls this return to a word that has been used before, or linking on the close of a period of its commencement. Jehovah's panting in labour is His almighty fiery breath, which turns mountains and hills into heaps of ruins, scorches up the vegetation, condenses streams into islands, and dries up the lakes; that is to say, turns the strange land, in which Israel has been held captive, into a desert, and at the same time removes all the hindrances to His people's return, thus changing the present condition of the world into one of the very opposite kind, which displays His righteousness in wrath and love.

Keil-Delitzsch: Isa 42:16

The great thing which is brought to pass by means of this catastrophe is the redemption of His people. "And I lead the blind by a way that they know not; by steps that they know not, I make them walk: I turn dark space before them into light, and rugged places into a plain. These are the things that I carry out, and do not leave." The "blind"are those who have been deprived of sight by their sin, and the consequent punishment. The unknown ways in which Jehovah leads them, are the ways of deliverance, which are known to Him alone, but which have now been made manifest in the fulness of time. The "dark space"( m achshâk ) is their existing state of hopeless misery; the "rugged places"( ma‛ăqasshı̄m ) the hindrances that met them, and dangers that threatened them on all sides in the foreign land. The mercy of Jehovah adopts the blind, lights up the darkness, and clears every obstacle away. " These are the things "( hadd^e bhârı̄m ): this refers to the particulars already sketched out of the double manifestation of Jehovah in judgment and in mercy. The perfects of the attributive clause are perfects of certainty.

Keil-Delitzsch: Isa 42:17

In connection with this, the following v. declares what effect this double manifestation will produce among the heathen. "They fall back, are put deeply to shame, that trust in molten images, that say to the molten image, Thou art our God." Bōsheth takes the place of an inf. intens.; cf., Hab 3:9. Jehovah's glorious acts of judgment and salvation unmask the false gods, to the utter confusion of their worshippers. And whilst in this way the false religions fall, the redemption of Israel becomes at the same time the redemption of the heathen. The first half of this third prophecy is here brought to a close.

Keil-Delitzsch: Isa 42:18

The thought which connects the second half with the first is to be found in the expression in Isa 42:16, "I will bring the blind by a way."It is the blind whom Jehovah will lead into the light of liberty, the blind who bring upon themselves not only His compassion, but also His displeasure; for it is their own fault that they do not see. And to them is addressed the summons, to free themselves from the ban which is resting upon them. "Ye deaf, hear; and ye blind, look up, that ye may see." הסהרשׁהים and העורים (this is the proper pointing, according to the codd. and the Masora)

(Note: The Masora observes expressly פותחין רפוין סמיין כל , omnes caeci raphati et pathachati ; but our editions have both here and in 2Sa 5:6, 2Sa 5:8, העורים .))

are vocatives. The relation in which הבּיט and ראה stand to one another is that of design and accomplishment (Isa 63:15; Job 35:5; 2Ki 3:14, etc.); and they are used interchangeably with עיניו פּקח and ראה (e.g., 2Ki 19:16), which also stand in the same relation of design and result.

Keil-Delitzsch: Isa 42:19

The next v. states who these self-willed deaf and blind are, and how necessary this arousing was. "Who is blind, but my servant? and deaf, as my messenger whom I send? who blind as the confidant of God, and blind as the servant of Jehovah?" The first double question implies that Jehovah's servant and messenger is blind and deaf in a singular and unparalleled way. The words are repeated, the questioner dwelling upon the one predicate ‛ı̄vvēr , "blind,"in which everything is affirmed, and, according to Isaiah's favourite custom, returning palindromically to the opening expression "servant of Jehovah"(cf., Isa 40:19; Isa 42:15, and many other passages). משׁלּם does not mean "the perfect one,"as Vitringa renders it, nor "the paid, i.e., purchased one,"as Rosenmüller supposes, but one allied in peace and friendship, the confidant of God. It is the passive of the Arabic muslim , one who trusts in God (compare the hophal in Job 5:23). It is impossible to read the expression, "My messenger whom I send,"without thinking of Isa 42:1., where the "servant of Jehovah"is represented as a messenger to the heathen. (Jerome is wrong in following the Jewish commentators, and adopting the rendering, ad quem nuntios meos misi .) With this similarity both of name and calling, there must be a connection between the "servant"mentioned here, and the "servant"referred to there. Now the "servant of Jehovah"is always Israel. But since Israel might be regarded either according to the character of the overwhelming majority of its members (the mass), who had forgotten their calling, or according to the character of those living members who had remained true to their calling, and constituted the kernel, or as concentrated in that one Person who is the essence of Israel in the fullest truth and highest potency, statements of the most opposite kind could be made with respect to this one homonymous subject. In Isa 41:8. the "servant of Jehovah"is caressed and comforted, inasmuch as there the true Israel, which deserved and needed consolation, is addressed, without regard to the mass who had forgotten their calling. In Isa 42:1. that One person is referred to, who is, as it were, the centre of this inner circle of Israel, and the head upon the body of Israel. And in the passage before us, the idea is carried from this its highest point back again to its lowest basis; and the servant of Jehovah is blamed and reproved for the harsh contrast between its actual conduct and its divine calling, between the reality and the idea. As we proceed, we shall meet again with the "servant of Jehovah"in the same systole and diastole . The expression covers two concentric circles, and their one centre. The inner circle of the "Israel according to the Spirit"forms the connecting link between Israel in its widest sense, and Israel in a personal sense. Here indeed Israel is severely blamed as incapable, and unworthy of fulfilling its sacred calling; but the expression "whom I send"nevertheless affirms that it will fulfil it - namely, in the person of the servant of Jehovah, and in all those members of the "servant of Jehovah"in a national sense, who long for deliverance from the ban and bonds of the present state of punishment (see Isa 29:18). For it is really the mission of Israel to be the medium of salvation and blessing to the nations; and this is fulfilled by the servant of Jehovah, who proceeds from Israel, and takes his place at the head of Israel. And as the history of the fulfilment shows, when the foundation for the accomplishment of this mission had been laid by the servant of Jehovah in person, it was carried on by the servant of Jehovah in a national sense; for the Lord became "a covenant of the people"through His own preaching and that of His apostles. But "a light of the Gentiles"He became purely and simply through the apostles, who represented the true and believing Israel.

Keil-Delitzsch: Isa 42:20-22

The reproof, which affects Israel a potiori , now proceeds still further, as follows. "Thou hast seen much, and yet keepest not; opening the ears, he yet doth not hear. Jehovah was pleased for His righteousness' sake: He gave a thorah great and glorious. And yet it is a people robbed and plundered; fastened in holes all of them, and they are hidden in prison-houses: they have become booty, without deliverers; a spoil, without any one saying, Give it up again!" In Isa 42:20 "thou"and "he"alternate, like "they"and "ye"in Isa 1:29, and "I"and "he"in Isa 14:30. ראית , which points back to the past, is to be preserved. The reading of the keri is ראות (inf. abs. like שׁתות , Isa 22:13, and ערות , Hab 3:13), which makes the two half-verses uniform. Israel has had many and great things to see, but without keeping the admonitions they contained; opening its ears, namely to the earnestness of the preaching, it hears, and yet does not hear, i.e., it only hears outwardly, but without taking it into itself. Isa 42:21 shows us to what Isa 42:20 chiefly refers. חפ ץ is followed here by the future instead of by Lamed with an infinitive, just as in Isa 53:10 it is followed by the perfect (Ges. §142, 3, b ). Jehovah was pleased for His righteousness' sake (which is mentioned here, not as that which recompenses for works of the law, but as that which bestows mercy according to His purpose, His promise, and the plan of salvation) to make thorâh , i.e., the direction, instruction, revelation which He gave to His people, great and glorious. The reference is primarily and chiefly to the Sinaitic law, and the verbs relate not to the solemnity of the promulgation, but to the riches and exalted character of the contents. But what a glaring contrast did the existing condition of Israel present to these manifestations and purposes of mercy on the part of its God! The intervening thought expressed by Hosea ( Hos 8:12 ), viz., that this condition was the punishment of unfaithfulness, may easily be supplied. The inf. abs. הפח is introduced to give life to the picture, as in Isa 22:13. Hahn renders it, "They pant ( hiphil of puuach) in the holes all of them,"but kullâm (all of them) must be the accusative of the object; so that the true meaning is, "They have fastened ( hiphil of pâchach ) all of them,"etc. (Ges. §131, 4, b ). Schegg adopts the rendering, "All his youths fall into traps,"which is wrong in two respects; for bachūrı̄m is the plural of c hūr (Isa 11:8), and it is parallel to the double plural כלאים בּתּי , houses of custodies. The whole nation in all its members is, as it were, put into bonds, and confined in prisons of all kinds (an allegorizing picture of the homelessness and servitude of exile), without any one thinking of demanding it back ( השׁב = השׁב , as in Eze 21:32; a pausal form here: vid., Ges. §29, 4 Anm.).

Keil-Delitzsch: Isa 42:23-25

When they ceased to be deaf to this crying contradiction, they would recognise with penitence that it was but the merited punishment of God. "Who among you will give ear to this, attend, and hear afar off? Who has give up Jacob to plundering, and Israel to the spoilers? Is it not Jehovah, against whom we have sinned? and they would not walk in His ways, and hearkened not to His law. Then He poured upon it in burning heat His wrath, and the strength of the fury of war: and this set it in flames round about, and it did not come to be recognised; it set it on fire, and it did not lay it to heart." The question in Isa 42:23 has not the force of a negative sentence, "No one does this,"but of a wish, "O that one would"(as in 2Sa 23:15; 2Sa 15:4; Ges. §136, 1). If they had but an inward ear for the contradiction which the state of Israel presented to its true calling, and the earlier manifestations of divine mercy, and would but give up their previous deafness for the time to come: this must lead to the knowledge and confession expressed in Isa 42:24. The names Jacob and Israel here follow one another in the same order as in Isa 29:23; Isa 40:27 (compare Isa 41:8, where this would have been impracticable). זוּ belongs to לו in the sense of c ui . The punctuation does not acknowledge this relative use of זו (on which, see at Isa 43:21), and therefore puts the athnach in the wrong place (see Rashi). In the words "we have sinned"the prophet identifies himself with the exiles, in whose sin he knew and felt that he was really involved (cf., Isa 6:5). The objective affirmation which follows applies to the former generations, who had sinned on till the measure became full. הלו ך takes the place of the object to אבוּ (see Isa 1:17); the more usual expression would be ללכת ; the inverted order of the words makes the assertion all the more energetic. In Isa 42:25 the genitive relation אפּו חמת is avoided, probably in favour of the similar ring of חמה and מלחמה . חמה is either the accusative of the object, and אפּו a subordinate statement of what constituted the burning heat (cf., Ewald, §287, k ), or else an accusative, of more precise definition = בּחמה in Isa 66:15 (Ges. §118, 3). The outpouring is also connected by zeugma with the "violence of war."The m ilchâmâh then becomes the subject. The war-fury raged without result. Israel was not brought to reflection.

Constable: Isa 40:1--55:13

IV. Israel's calling in the world chs. 40--55

This part of Isaiah picks up a theme from chapters 1-39 and develops it further. That theme is God's faithfulness to His promises to give His people a glorious future after He disciplined them for their unfaithfulness. The Lord did not have to make these promises, but He did so in grace. Israel would have a glorious future, not because of but in spite of herself.

Constable: Isa 40:1--48:22

A. God's grace to Israel chs. 40-48

These chapters particularly address the questions of whether God could deliver and whether He wanted to deliver the Israelites that the coming exile raised in the minds of Isaiah's contemporaries.

"We emerge in 40:1 in a different world from Hezekiah's, immersed in the situation foretold in 39:5-8, which he was so thankful to escape. Nothing is said of the intervening century and a half; we wake, so to speak, on the far side of the disaster, impatient for the end of captivity. In chs. 40-48 liberation is in the air; there is the persistent promise of a new exodus, with God at its head; there is the approach of a conqueror, eventually disclosed as Cyrus, to break Babylon open; there is also a new theme unfolding, to reveal the glory of the call to be a servant and a light to the nations."³⁸⁸

Isaiah's audience was not in Babylonian captivity when he wrote these chapters. He was prophesying about the people of God in that captivity. Chapters 40-66 presuppose the Exile.

"In these chapters the prophet reminded the people of their coming deliverance because of the Lord's greatness and their unique relationship with Him. He is majestic (chap. 40), and He protects Israel and not the world's pagan nations (chap. 41). Though Israel had been unworthy (chap. 42) the Lord had promised to regather her (43:1-44:5). Because He, the only God (44:6-45:25), was superior to Babylon He would make Babylon fall (chaps. 46-47). Therefore Isaiah exhorted the Israelites to live righteously and to flee away from Babylon (chap. 48)."³⁸⁹

Constable: Isa 41:1--44:23

2. The servant of the Lord 41:1-44:22

There is an emphasis on the uniqueness of the Lord compared to other gods in this section, a theme that Isaiah introduced earlier. The prophet stressed particularly Yahweh's ability to control history in this connection. He did this to assure Israel that God loved her and had a future for her beyond the Exile, specifically to serve Him by demonstrating to the world that He is sovereign over history. These emphases become increasingly apparent as the section unfolds. Calls to praise form bridges from one section to the next (42:10-13; cf. 44:23; 45:8).

Constable: Isa 41:1--42:10

God's promises to His servants 41:1-42:9

The intent of this unit of material was to assure Israel that God had both the power and the desire to deliver her and to bring salvation to the whole world. It contains three basic themes: the pagans' inability to refute Yahweh's sovereignty, the promise to deliver fearful Israel, and the divine plan to use an ideal servant as redeemer.

Constable: Isa 41:21--42:10

The ministering servant, Messiah 41:21-42:9

How is it clear that Yahweh and not the idols directs world history? Yahweh alone can predict the future and then bring it to pass (41:21-29). Since Yahweh is the God of Israel, does He have any regard for the Gentile nations? Yes, a servant of the Lord will bring forth justice to the nations (42:1-9). The court case with the nations begun in verse 1, but interrupted with comfort for the Lord's servant Israel in verses 8-2, now resumes. Before it ends, however, the Lord will explain the ministry of His Servant Messiah (42:1-9).

41:21 The Lord, through Isaiah, challenged the idolaters to prove that their gods were truly deity. The Lord presented Himself as the King of Jacob, from the nations' perspective no more than one national God among many, but He is really the King of Kings.

41:22-23 He ordered the idolaters to bring their gods in and have them explain the flow of past history. Can they explain history? Are they able to explain how past events will unfold into the future? Can they predict the future and bring it to pass? In a word, are they transcendent? This would prove that they were really gods. Indeed, the Lord challenged, have them do anything, good or bad, that they might have some real effect on people.

41:24 Since these challenges go unanswered, the Lord judges the idols as nothing, and their supposed work amounts to nothing (cf. 1 Cor. 8:4). Furthermore, people who worship them are an abomination because they follow such nonentities and because in doing so they become like their gods.

"It is not the idea of polytheistic idolatry that is abominable [in itself], but rather the act of replacing the truth with that system [cf. Rom. 1:18-23]."⁴²²

41:25 The Lord, in contrast to the idols, claimed that He would do something in the future and predicted what it would be. He would arouse a conqueror from the north, one who was presently dormant, as if sleeping. This individual proved to be Cyrus the Persian (44:28; 45:1), who originated in the East and the North in reference to Palestine. He would call on the Lord's name in that he would proclaim the reputation of the Lord by fulfilling His prophecy (cf. Ezra 1:2-4), not by worshipping Yahweh. He would thoroughly defeat his enemies.

41:26 Yahweh is the only predictor of Cyrus, and His prediction proves Him unique among the "gods." In Isaiah's day the pagans claimed that their gods sent them messages, but these messages were vague and not specific. The fulfillment of this prediction would prove that Yahweh was the true God.⁴²³

41:27 Yahweh had announced to His people that Cyrus' invaders would come. Cyrus would be a messenger of good news in two senses: his coming would validate the truthfulness of Isaiah's prediction of his coming, and his coming would mean return from captivity for the Jewish exiles (cf. Ezra 1:2-4).

41:28-29 When the Lord looked for a messenger from another god who predicted the coming of Cyrus, He could find none. Not one of them could give any information about his coming (cf. 40:13). So He concluded as He began (v. 24) but this time passing judgment on the idolaters rather than on the idols. "Behold" ends each subsection (vv. 24, 29). The idolaters are false in the sense of being untrue and delusive. Their works, the idols, are worthless, and their idol images amount to nothing.

Yahweh had challenged the nations to behold the folly of idols (41:24) and idol worshippers (41:29), but now He urged them to behold His Servant (42:1). This Servant would reveal God to the world, something the idols could not do. The Lord first spoke of His Servant (42:1-4) and then to His Servant (42:5-9). Who this Servant is does not become clear until later (cf. Isaiah's identification of Cyrus). Earlier (41:8-16) the servant was Israel, so the readers would naturally assume that Israel is the servant here too.⁴²⁴ Only later does it become clear that this Servant must be an individual, namely, Messiah.⁴²⁵ He will be the ideal representative of Israel who will accomplish for the Lord what Israel did not regarding the world (cf. Gen. 12:3). Matthew quoted 42:1-4 as finding fulfillment in Jesus Christ (Matt. 12:18-21).

The "Servant Songs"426
Number	Passage	Post Script427
1	42:1-4	42:5-9
2	49:1-6	49:7-13
3	50:4-9	50:10-11
4	52:13-53:12	chs. 54-55

42:1 Yahweh called on the nations to see (give attention to) His Servant, in contrast to the idols (cf. 41:29).⁴²⁸ He would uphold, or grip firmly, this Servant; He would sustain Him with deep affection. He would be one in whom the Lord delighted wholeheartedly, not just one He would use (cf. Matt. 3:17; 17:5). The Lord would place His Spirit on this Servant blessing Him with His presence and empowering Him for service (cf. 11:2-4; Num. 11:16-25; 1 Sam. 16:13; Ps. 33:6; 139:7; Matt. 3:16; Luke 4:18-19, 21). This Servant would bring forth justice to the nations of the world (cf. 9:7; 11:3-4; 16:5). Justice (Heb. mishpat) connotes societal order as well as legal equity. The Gentiles would not find this justice on their own, but the Servant would bring it to them (cf. 11:1-5; 32:1).⁴²⁹

42:2 He would not serve the Lord ostentatiously nor would He advertise Himself. His ministry would be quiet, non aggressive, and unthreatening. Obviously Cyrus was not this Servant.

"In verse 1 we met the quintessential servant; here is quintessential service. It was forecast by Isaiah, exemplified perfectly in the Lord Jesus Christ, and is to be reproduced in all who would serve the Lord with true service."⁴³⁰

42:3 The Lord's Servant would be gracious and patient. He would not discard what seemed to others useless, and He would not extinguish what seemed to others too spent. He would be faithful to His calling to bring forth justice to the nations (v. 1; cf. 11:3-4).

42:4 The pressures and blows that cause others to stop serving the Lord would not have that effect on Him. This reflects the Spirit's empowerment in His life (cf. v. 1). He would complete His mission of establishing justice on the earth. The farthest reaches of the earth will, therefore, anticipate the coming of His law, as Israel did at the base of Mount Sinai (Exod. 19; cf. Isa. 2:3). They would do so eager for justice to come to the earth, not necessarily eagerly anticipating it to come through the Lord's Servant.

The Lord now turned from describing His Servant's task by speaking about Him to confirming His task by speaking to Him.⁴³¹ Two aspects of the Lord's glory that earlier exposed the plight of the Gentile world, namely, that the Gentiles do not know the only true God and that they worship idols, bracket this passage dealing with Gentile hope.⁴³² The task of the Servant, not His identity, continues to be the focus of attention. Each segment begins with a reaffirmation of the identity of the true God (vv. 5, 6, 8).

42:5 The speaker identified Himself, for the comfort of the idol-worshipping nations (cf. 40:1). He was the transcendent God who created all things (Heb. ha'el, cf. 40:18), namely, Yahweh, the covenant-keeping God of Israel. He described Himself further as He who established the earth and who alone cares for it and sustains its inhabitants. The Servant's ministry will fulfill the Creator's original intention for the earth.

42:6 Yahweh not only called an invader in harmony with His righteous purposes for humankind (41:2), but He alone also called this Servant at the right time, in the right place, and for the right purpose. Cyrus would destroy, but Messiah would build. The Lord promised again to uphold His Servant (cf. v. 1). The Servant would fulfill the covenant requirements and promises that God had given His people, becoming a covenant to them in that sense, and so bring them into intimate fellowship with Himself (cf. 49:6-8).⁴³³ The coming conqueror would drive the nations further into idolatry (41:5-7), but the Servant would lead them to God by serving as a light to the nations who sit in darkness (cf. Luke 2:32; John 14:6). The Lord Himself would do all this through His Servant (cf. Exod. 3:15; 6:3).

42:7 As light, the Servant would heal disabilities (physical and spiritual), end restrictions that others imposed, and transform individual circumstances (cf. Luke 1:79; John 1:4; 8:12; 9:5, 39-41; 12:46; Acts 26:18). He would bring people out of bondage, including their bondage to sin (cf. 61:1; John 8:32; Col. 1:13).

42:8 The Lord--Yahweh is His covenant name--is a distinct person with His own name (cf. Exod. 3:13-15). He would keep His covenant with Israel. He is not an idol that someone made and received the glory for making. The praise for His great acts belongs to Him, not to some image fashioned by His creature (cf. 41:21-29).

42:9 "Behold" concludes this passage as it began it, forming an inclusio (cf. v. 1). The former things that God had predicted through the prophets that had come to pass already provided assurance that the new things that Yahweh just revealed, about Cyrus and Messiah, would also happen. Yahweh had revealed them before they happened thus proving His uniqueness and superiority over the gods of the nations.⁴³⁴

Thus ends Yahweh's disputation with the gods (41:1-42:9). The appearance of Cyrus over 150 years after Isaiah's prophecies about him would be a kind of sign that the prophecies about the Servant would also come to pass in the more distant future.

Constable: Isa 42:10--44:23

God's purposes for His servants 42:10-44:22

The section of Isaiah that I have titled "God's promises to His servants" (41:1-42:9) sets the stage and introduces themes that Isaiah proceeded to develop in this section. Those themes are the certainty of redemption (42:10-43:7), the witness to redemption (43:8-44:20), and the memory of redemption (44:21-22).

Constable: Isa 42:10--43:8

The certainty of redemption 42:10-43:7

God had not forgotten nor was He unable to deliver His people. Their redemption was certain.

"This vision of what God will accomplish through his Servant is so exciting that Isaiah breaks into the ecstatic hymn of praise (vv. 10-13), which then functions as a bridge from this section, 41:1-42:9, into the next, 42:10-44:22."⁴³⁵

42:10-12 A new song arises in Scripture when someone has learned of something powerful and good that God has done or will do (cf. ch. 12; Ps. 33:3; 40:3; 96:1; 98:1; 144:9; Rev. 5:9; 14:3). Here it is salvation through the Servant that prompts this song of praise (cf. 6:3). Isaiah called on everyone to praise the Lord because the Servant's ministry would benefit the whole earth. People living on the farthest seacoasts and in the desert lands should praise Him. Kedar, a son of Ishmael (Gen. 25:13), was also the name of a town in the Arabian desert (cf. 21:16-17; 60:7). Sela was Petra, the mountain fortress city of Edom (cf. 16:1). These people in various places represent diverse sources from which universal praise should come to the Lord.

42:13 Isaiah gloried in the fact that Yahweh would one day arise as a mighty warrior to overcome His enemies. He did this when He moved Cyrus to allow the Israelites to return to their land. He did it more mightily when He sent Messiah to accomplish redemption. And He will do it most dramatically when Messiah comes back to the earth to defeat His enemies at Armageddon (Rev. 14:14-20; 19:17-19).

42:14 God Himself explained that He had remained quiet a long time, but in the future He would cry out, as a pregnant woman does just before she gives birth. The cry (cf. v. 13) signals a mighty act. God would bring forth a new thing.

42:15 Nothing in all creation would be able to resist and prevent the Lord from acting. His coming to judge sin and sinners would be as devastating to them as the searing east wind was to Palestinians.

42:16 However, He would lead His own people, those unable to find their way through the blinding storm of His judgment, to safety (cf. Rev. 12:14). The people of Israel were blind and could not bring the Gentiles into the light, but God would lead His blind servants (cf. v. 7). He promised definitely to do this.

42:17 That deliverance would spell humiliation for idolaters because they and others would see the impotence of their gods compared to Yahweh.

Return from the Exile provided a sign of what God would do for His people in the eschaton. Both acts of God seem to be in view here.

The rest of this chapter addresses Israel's present condition of blindness. Yahweh now disputed with His people, not with pagan idolaters as formerly.⁴³⁶

42:18 The Israelites had concluded that Yahweh was blind and deaf to their situation, namely, impending destruction. Now He revealed that it was they who were blind and deaf to what He would do for them. He challenged them to comprehend what they had missed.

42:19 It is the servant of the Lord of all people, Israel (cf. 41:8-16), that was blind and deaf. How ironic it was that God's messenger to the world, the one that He had brought into covenant relationship with Himself, was blind and deaf, blinder and deafer than any other. Israel, above all others, needed to be able to see and hear what her Lord told her so she could tell it to the world (cf. ch. 22). The nations were blind (cf. vv. 6-7), but Israel was both blind and deaf (cf. 30:9-11; Amos 2:4).

"As Isaiah was the messenger of God to Israel, so Israel was called to be the messenger of God to the world. But the still unanswered question was: What kind of coal from the altar would it take to bring the nation to its senses and cleanse its lips for service?"⁴³⁷

42:20 As the Lord had told Isaiah at the beginning of his ministry (6:9), the Israelites saw but did not comprehend and heard but did not perceive (cf. Deut. 29:2-4).

"The cardinal sin of the people of God is to possess the divine word and to ignore it."⁴³⁸

42:21 Here is what the Israelites were blind and deaf to: the teaching of Yahweh. The law in view here probably includes all of what God had revealed to His people that enabled them to come into relationship with Him and to live lives of fulfillment as His creatures. The Lord glorified this instruction (Heb. torah) because He is righteous; He does what is right for the welfare of people, and that involves revealing His gracious will to them.

42:22 In contrast to God's purpose for Israel (cf. Exod. 19:5-6), the nation was in a position, because of her own sin and God's discipline of her, from which she could not deliver herself much less lead the Gentiles into the light (cf. 45:14-25; Deut. 28:49-53). Each description of Israel in this verse contrasts with what she should have been in the will of God.

42:23 The prophet despaired that no one among the Israelites was learning from God.

42:24-25 God's people needed to observe that sin had led them into their present wretched condition and that whenever their ancestors had gotten into such a condition repentance brought restoration to usefulness. Their relationship to God was the key. The Torah, of course, explained what God promised to do if His people obeyed or disobeyed Him (cf. 1:4-8; Deut. 28-29), but the Israelites had not paid attention to this teaching. Since they chose to go their own way, the judgment of God had burned them. Most of Isaiah's contemporaries were still claiming that they did not deserve the hardship that God had sent them.

Chapter 42 thus contains a strong contrast. It opens with one Servant who will discharge His ministry successfully, and it ends with another servant in servitude having failed to minister effectively. The Servant Messiah obeys God and fulfills His task, but the servant Israel refuses to listen to God and draws His judgment.

Even though Israel had failed to learn from the Lord (42:18-25), He would still deliver her in the future out of pure grace (43:1-7). He had not cast off His covenant people (cf. Rom. 11:1).

43:1 The Lord called His people not to fear, even though they were blind, deaf, and suffering for their sins. God had created the nation with painstaking care, had redeemed (Heb. ga'al) it in the Exodus, and adopted it as His special treasure at Mount Sinai. His acts for her, not her acts against Him, guaranteed her future. The dual reference to Jacob and Israel stresses God's tenderness in dealing with the nation He had created.

"Thirteen times within the compass of chapters 40-49 Isaiah uses this double designation, and with one exception (41:8), in this order. Jacob was the deceiver and had to become an Israel. Hence in this order of the names there may be a hint that the Jacob character of the nation had to be abandoned. Implied also may be the thought that in Israel is expressed the true destiny of the people. They are to become an Israel, and as such the heirs of the promises that had once been made to their ancestor Israel."⁴³⁹

43:2 Water and fire are traditional symbols for testing that suggest totality when used together (cf. Ps. 32:6; 42:7; 66:12; James 1:2). God promised to protect His people from total destruction when they underwent their various trials. He had done this in the past, and He would do it in the future because He would be with His special people (cf. Dan. 3; Rom. 8:31-39).

43:3 Three names heighten God's unique relationship to Israel, and the Exodus and Sinai had taught their meaning to the people. God would even sacrifice other nations to preserve Israel for Himself. Perhaps the Lord meant that He would give Persia rule over Egypt, Ethiopia, and Seba for allowing the Israelites to return to their homeland.⁴⁴⁰ Another option is that He meant that He had given over Egypt and its southern extremities to redeem Israel at the Exodus.⁴⁴¹ A third view is that these nations represent the heathen nations at large whom God did not favor when He redeemed Israel.⁴⁴² In another larger sense, God sacrificed His Son as a ransom in the place of many whom He had called (cf. 53:8-12; Matt. 20:28; 2 Cor. 5:21).

43:4 Yahweh would sacrifice other nations for Israel because of what the Israelites were to Him, in spite of themselves, as well as because of what He was to them (v. 3).

43:5-6 Again, the Israelites should not fear (cf. v. 1; 7:4; 8:10). The reason is again that God was with them (cf. vv. 1, 2, 3). Worldwide scattering would not prevent Him from fulfilling His promises and giving them a future in the Promised Land (cf. 11:11-12; 27:13; 49:12; 60:4; Deut. 30:3-6). He would reassemble His sons and daughters from the ends of the earth (cf. Jer. 30:10-11; Ezek. 37). Return from Babylonian captivity would not be from the four compass points and so does not qualify as the complete fulfillment. He will do this when Jesus Christ returns to the earth (cf. 5:26; Matt. 24:31).⁴⁴³

43:7 What qualifies these people for such treatment is their relationship to Yahweh. They are called by His name and are, therefore, part of His family (cf. Deut. 28:10; Jer. 14:9; 15:16; Ezek. 36:20). Furthermore, God brought them into existence to glorify Himself (cf. v. 1). Their condition reflects on Him, and unless He restores them they cannot fulfill His purpose for them in the world.

There are many allusions in this section to Creation, the Exodus, the Exile, and the return from exile.⁴⁴⁴ However complete fulfillment of these prophecies of restoration awaits the eschaton.

Guzik: Isa 42:1-25

Isaiah 42 - The Servant's Song

A. The LORD speaks of His Servant.

1. (1-4) The character of the Servant.

Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles. He will not cry out, nor raise His voice, nor cause His voice to be heard in the street. A bruised reed He will not break, and smoking flax He will not quench; He will bring forth justice for truth. He will not fail nor be discouraged, till He has established justice in the earth; and the coastlands shall wait for His law.

a. Behold! My Servant: The LORD calls to all people - the people of Israel, and the coastlands - and tells them to behold (study, set focus upon) His Servant. "The word 'ebed can refer to a slave (Exodus 21:20-21) or a vassal king (2 Samuel 10:19), an individual subject (Genesis 21:25) or a tributary nation (1 Chronicles 18:2, 6, 13). In all those cases the term refers to a person or group characterized by dependence and servitude." (Lindsey)

i. The New King James Version rightly capitalizes Servant, because the context demonstrates this is a clear reference to Jesus. Additionally, Matthew quotes Isaiah 42:1-5 and plainly says it is a prophecy fulfilled in Jesus (Matthew 12:16-21). So in this, the LORD commands all peoples to put their focus on Jesus.

ii. Jesus described Himself as a servant in Matthew 20:25-28, Matthew 23:11, Mark 9:35, Mark 10:43-45. Peter, in his Acts 3 sermon, gives our Savior the title His Servant Jesus (Acts 3:13 and 3:26). In Acts 4, the praying people of God speak of Your holy Servant Jesus (Acts 4:27, 4:30). But Jesus isn't just a servant. He is The Servant, and every one should behold, as the LORD says, My Servant.

iii. What do we see when we behold Jesus, the LORD's Servant? Among many things, we see Him as the Servant. As Jesus said in Matthew 20:25-28 (also recorded in Mark 10:43-45), Whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave; just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many. When Jesus said let him be your servant, it means being a servant is a choice. When Jesus said let him be your slave, it showed how deep service should go. When He said that He did not come to be served, but to serve, it shows the essential heart of a servant. When Jesus said and to give His life a ransom for many, it showed how far servants go.

iv. But Jesus, the Servant, is more than an example to us. He is our Servant. He serves us; not only in what He did in the past, but also He serves us every day through His constant love, care, guidance, and intercession. Jesus did not stop serving when he went to heaven; He serves all His people more effectively than ever from heaven.

b. My Servant whom I uphold: This was certainly true for Jesus, but it is true also in the way the LORD deals with all His servants. He promises to uphold His servants. When someone is the servant of another, the servant is required to give full service and obedience to the master. But the master is also required to take care of the servant. The LORD always can say My Servant whom I uphold.

i. There may be another sense in this; Redpath believes it speaks of the Father's trust in and dependence on the Son. "The picture is taken from an Eastern court, where a monarch is in a procession, and as he walks he leans upon a favorite courtier. This verse, in fact, could well be translated, 'Behold, my servant, upon whom I lean.' It is an indication of a special favor and confidence. So we have the picture of God the Father leaning upon God the son, counting upon Him and trusting Him to fulfill all His purposes." Can God "lean on" you? Can He depend on you?

c. My Elect One in whom My soul delights: Jesus is the ultimate Elect One, our election is really a matter of being chosen in Jesus. As Paul wrote in Ephesians 1:4, He chose us in Him before the foundation of the world. In whom My soul delights shows that for the LORD, election is not a cold, calculating, technical thing. It is connected deeply with His love and approval. When God chooses someone, His soul delights in them. If you are chosen in Jesus before the foundation of the world, then God says, "My soul delights in you."

i. Understanding this helps us to receive God's favor, instead of trying to give Him a reason to delight His soul in us! Many of us are trying to earn the approval of God, instead of realizing it is His free gift, received by faith, because He has chosen - elected - to delight His soul in us.

d. I have put My Spirit upon Him: Jesus was filled with the Spirit, and did ministry in the power and flow of the Holy Spirit (Matthew 3:16).

e. He will bring forth justice to the Gentiles: The ministry of the Servant, the Messiah, would not be restricted to the Jewish people. He would also have a ministry to the Gentiles, bringing justice and righteousness to them.

f. He will not cry out, nor raise His voice: This doesn't mean that Jesus never spoke loudly. It refers to His gentle, lowly heart and actions. Jesus didn't make His way by bluster and loud, overwhelming talk, but by the Spirit of God upon Him.

i. "He is not self-assertive: probably the three verbs here are cumulative, stressing his quiet, unaggressive demeanour, but shout ('shriek') could suggest that he is not out to startle, cry out ('raise his voice') not to dominate or shout others down, raise his voice ('make his voice heard') not out to advertise himself." (Motyer)

ii. "Think for a moment about the modesty of God. He is always at work: He guides the sun, the stars, and the universe. He controls every galaxy. He refreshes the earth constantly. But He works so quietly that many people now try to make out there is no God at all . . . That is the hallmark of reality in service. God's artists do not put their signatures to the pictures they create. His ambassadors do not run after the photographer all the time to get their pictures taken. It is enough that they have borne witness to the Lord." (Redpath)

g. A bruised reed He will not break, and smoking flax He will not quench: This is another reference to the gentle character of Jesus. A reed is a fairly fragile plant, yet if a reed is bruised, the Servant will handle it so gently that He will not break it. And if flax, used for tinder to start a fire, does not flame but only smokes, He will not quench it into extinguishing. Instead, the Servant will gently blow on the smoking flax, fanning it into flame again!

i. Often we feel that God deals roughly with our weaknesses and failures. Just the opposite is true. He deals with them gently, tenderly, helping them along until the bruised reed is strong and the smoking flax is in full flame.

ii. "Think again of that reed: something that has been crushed, or hurt by unkindness, a life that is somehow bent and bruised and shattered, without strength or beauty. There is nothing attractive about a reed, and there is certainly nothing very pleasant about the circumstances in which it lives! Usually it grows in a smelly, unsavory swamp." (Redpath)

iii. "We call ourselves Christians, but if you are like me, sometimes you are desperately ashamed of how dimly your light burns. There is far more smoke than fire: so little prayer, so little real testimony, so much depression and discouragement. But the Lord says He will not extinguish the smoking flax." (Redpath)

iv. "He is not dismissive of others: however useless or beyond repair (bruised reed), however 'past it' and near extinction (smouldering wick) they may seem. The negative statements imply their positive equivalents: he can mend the broken reed, fan into flame the smouldering wick. The former has been internally damaged, the latter lacks the external nourishment of oil. The Servant is competent both to cure and to supply." (Motyer)

v. Jesus sees the value in a bruised reed, even when no one else can. He can make beautiful music come from a bruised reed, as He puts His strength in it! Though a smoking flax - used for a wick on an oil lamp - is good for nothing, Jesus knows it is valuable for what it can be when it is refreshed with oil. Many of us are like the bruised reed, and we need to be strengthened with might through His Spirit in the inner man (Ephesians 3:16). Others are like the smoking flax, and can only burn brightly for the LORD again when we are drenched in oil, with a constant supply coming, as we are filled with the Holy Spirit.

vi. Jesus wants us to have His heart towards the lowly, broken, and hurting. It's easy to pass them by just as quickly as the priest and the Levite passed the man on the road to Jericho. "The superficial Christian worker ignores that kind of situation. He wants a sphere to serve where it will be worthy of his talent, if you please. A task where his abilities will be recognized and used, something that is big enough to justify all the training he has undergone. In the eyes of the Lord, the test of the real servant is, does he bend with the humility of Jesus Christ over a bruised reed and smoking flax?" (Redpath)

h. He will bring forth justice for truth. He will not fail nor be discouraged: The Servant is gentle, but not weak. He will bring forth justice for truth. There aren't two ways about it; it will happen, and failure or discouragement will not stop the Servant.

i. Isn't it wonderful that Jesus never gets discouraged? When we think of the job that He has to do, the obstacles He must overcome, and the tools He needs to work with, it is amazing that He never becomes discouraged. It is because He has all power and authority!

ii. Fail is the same word as smoking in smoking flax He will not quench. Discouraged is the same word as bruised in a bruised reed He will not break. "So here is the Servant of the Lord . . . there are no bruises about Him; He is no mere smoking flax. He is well able to do the task of redemption because He is free from all the weaknesses and failures of His people. He has no flaws or blemishes - He is perfection and majestic strength." (Redpath)

i. Till He has established justice in the earth; and the coastlands shall wait for His law: The work of the Servant will extend to the whole earth, and all the peoples - even those in the distant coastlands - shall serve Him.

2. (5-9) The LORD of glory and His promise to His Servant.

Thus says God the LORD, who created the heavens and stretched them out, who spread forth the earth and that which comes from it, who gives breath to the people on it, and spirit to those who walk on it: "I, the LORD, have called You in righteousness, and will hold Your hand; I will keep You and give You as a covenant to the people, as a light to the Gentiles, to open blind eyes, to bring out prisoners from the prison, those who sit in darkness from the prison house. I am the LORD, that is My name; and My glory I will not give to another, nor My praise to carved images. Behold, the former things have come to pass, and new things I declare; before they spring forth I tell you of them."

a. Thus says God the LORD: The promise of the Servant and His ministry is so wonderful, that the One making the promise should state His credentials. Just as when we take out a loan, the bank asks for assurance we can fulfill our promise, so this verse is another "credit check" on God. God the LORD is more than happy to do so. First look up, because He created the heavens and stretched them out. Then look down, because He spread forth the earth and that which comes from it. Then look in a mirror, because He gives breath to the people on it. The God who did such great things can fulfill His promises about the Servant!

b. I, the LORD, have called You in righteousness, and will hold Your hand: Specifically, this is a promise from the LORD to the Servant - Jesus Christ. What encouragement Jesus must have received from passages like this when He faced difficult and trying times during His earthly ministry!

i. Called You in righteousness: "Because there was nothing unholy or unrighteous in My calling, You can be confident that the calling will be fulfilled."

ii. Will hold Your hand: "I am with You always, to love and guide You. I will never leave You. I am holding Your hand all the time!"

iii. I will keep You: "You will not get lost or left behind. I am always there to watch over You and keep You."

iv. And give You as a covenant to the people, as a light to the Gentiles: "You will fulfill the purpose I have called You to. You will bring salvation, not only to Your people, but also to those afar off, who seem beyond salvation."

v. To open blind eyes, to bring out prisoners from the prison: "I will use You to do miraculous works of restoration and healing, both physically and spiritually. You will be used to bring sight and freedom to many."

vi. What glorious promises, each fulfilled in the ministry of Jesus! By extension, these promises also belong to us. Jesus prayed, As You sent Me into the world, I also have sent them into the world (John 17:18). We are sent as Jesus was sent, and can receive these same promises as belonging to us.

c. I am the LORD, that is My name: Such glorious promises need confirmation, and the assurance that the one making the promises is able to fulfill them.

i. I am the LORD: "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." (Clarke)

d. My glory I will not give to another: First, no one else can fulfill these promises, because God will not share His glory with any other.

i. It is important to understand that Jesus shares in the glory of the Father. Jesus prayed, And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was. (John 17:5) If God the Son and God the Father each share glory, and the LORD shares His glory with no one, it means that the Father and the Son are the LORD God. The LORD God - Yahweh - is one God in Three Persons.

e. Behold, the former things have come to pass, and new things I declare: God is master of both the past (the former things) and the future (new things). Being the master of both the future and the past, God has the present well in hand also.

i. We see this especially in the way that God can declare . . . new things, even before they spring forth. As Peter said, so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place (2 Peter 1:19). God's prophetic word fulfilled shows us the confidence we can have in His word.

B. The work of the LORD's Servant.

1. (10-12) Praise for the victory of the Servant.

Sing to the LORD a new song, and His praise from the ends of the earth, you who go down to the sea, and all that is in it, you coastlands and you inhabitants of them! Let the wilderness and its cities lift up their voice, the villages that Kedar inhabits. Let the inhabitants of Sela sing, let them shout from the top of the mountains. Let them give glory to the LORD, and declare His praise in the coastlands.

a. Sing to the LORD a new song: This sounds like a Psalm (Psalm 33:3, 40:3, 98:1, and others), because it is a song of praise. Who the Servant is and what He does is so glorious, it has to bring out a new song of praise.

b. You coastlands and you inhabitants of them! Who should sing this new song? Everyone who has been touched by the work of the Servant. Since even the coastlands were blessed by the Servant (Isaiah 42:4), they should praise Him also!

2. (13-17) The LORD brings judgment against all who serve false gods.

The LORD shall go forth like a mighty man; He shall stir up His zeal like a man of war. He shall cry out, yes, shout aloud; He shall prevail against His enemies. "I have held My peace a long time, I have been still and restrained Myself. Now I will cry like a woman in labor, I will pant and gasp at once. I will lay waste the mountains and hills, and dry up all their vegetation; I will make the rivers coastlands, and I will dry up the pools. I will bring the blind by a way they did not know; I will lead them in paths they have not known. I will make darkness light before them, and crooked places straight. These things I will do for them, and not forsake them. They shall be turned back, they shall be greatly ashamed, who trust in carved images, who say to the molded images, 'You are our gods.'"

a. The LORD shall go forth like a mighty man: This day of praise is a day of victory for the LORD over all false gods. He shall prevail against His enemies.

b. The LORD does this work of judgment with energy. He shall stir up His zeal like a man of war . . . He shall cry out, yes, should aloud . . . I will cry like a woman in labor. He isn't passive or dispassionate in His judgment. When the LORD sets things right on the earth, He does it with zeal.

i. The difference between He shall cry out, yes should aloud and He will not cry out, nor raise His voice (Isaiah 42:2) shows the difference between the first and Second Coming of Jesus. The first coming was meek and lowly; the Second Coming will be loud and demonstrative!

c. No obstacle can get in the way of the LORD's work. Mountains and hills can't get in His way. Rivers and pools will not stop Him. Even the blindness of others will not prevent His plan. In the end, it is certain that they shall be greatly ashamed, who trust in carved images.

3. (18-20) The deaf and blind come to the Servant.

Hear, you deaf; and look, you blind, that you may see. Who is blind but My servant, or deaf as My messenger whom I send? Who is blind as he who is perfect, and blind as the Lord's servant? Seeing many things, but you do not observe; opening the ears, but he does not hear.

a. Hear, you deaf; and look, you blind, that you may see: Who are the deaf and the blind the LORD speaks to here? The are the deaf and blind among God's people. The LORD has already spoken to the blind among the Gentiles (Isaiah 42:16). Now, He speaks to the blind that He calls My servant, the deaf whom He calls My messenger.

i. Obviously, a blind man will have trouble being a good servant. A deaf man will have trouble being a good messenger.

b. Seeing many things, but you do not observe: This is a word to these blind who think they can see. They act as if they can see, but they really can't observe anything. They will stay blind and deaf as long as they can't admit their need.

c. What is the cure? It begins with knowing our condition. When the deaf know they are deaf, and the blind know they are blind, they know their need, and do not deceive themselves about their condition.

i. When Jesus healed a man born blind, He used the occasion to speak about spiritual blindness, and its cure. In the diagnosis of Jesus, only those who know they are blind can be healed of their blindness. Jesus said, "For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind." Then some of the Pharisees who were with Him heard these words, and said to Him, "Are we blind also?" Jesus said to them, "If you were blind, you would have no sin; but now you say, 'We see.' Therefore your sin remains." (John 9:39-41)

4. (21-25) The LORD defends His defrauded people.

The LORD is well pleased for His righteousness' sake; He will exalt the law and make it honorable. But this is a people robbed and plundered; all of them are snared in holes, and they are hidden in prison houses; they are for prey, and no one delivers; for plunder, and no one says, "Restore!" Who among you will give ear to this? Who will listen and hear for the time to come? Who gave Jacob for plunder, and Israel to the robbers? Was it not the LORD, He against whom we have sinned? For they would not walk in His ways, nor were they obedient to His law. Therefore He has poured on him the fury of His anger and the strength of battle; it has set him on fire all around, yet he did not know; and it burned him, yet he did not take it to heart.

a. The LORD is well pleased . . . He will magnify the law and make it honorable: The LORD God is pleased to bring this justice on the earth, and to magnify and honor the law.

i. Though under the new covenant, we do not come to God on the basis of the law, it does not mean that the law of God is bad. As Paul wrote in Romans 7:12, Therefore the law is holy, and the commandment holy and just and good. The weakness of the law is not in the law, but in us. The law perfectly suits the purpose God intended for it: to display God's holy standard, to expose our sin, and to show is the need for salvation in Jesus.

b. But this is a people robbed and plundered: God looks upon His people and sees the pain and devastation the world, the flesh, and the devil has wrought upon them. They are robbed and plundered, they are for prey, and no one delivers. Worst of all, no one says, "Restore!"

c. Why? Who gave Jacob for plunder, and Israel to the robbers? Who did this? Isaiah's answer is almost shocking: Was it not the LORD, He against whom we have sinned? In this circumstance, God allowed the low, defeated place of Israel as discipline for their sin, for their chosen blindness and deafness.

d. For they would not walk in His ways, nor were they obedient to His law. The painful and low place of Israel was meant to draw them back to the LORD. We can know that the LORD only used these measures after He had exhausted far gentler measures. Yet even these sharp measures did not work: Yet he did not know . . . Yet he did not take it to heart.

e. It has set him on fire all around: This correction from the LORD felt like fire to Israel; yet they did not respond to it. In 1 Peter 4:12-19, Peter also relates trials and correction from the Lord to fire: Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you . . . For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God? God's purpose in the fiery trial is to bring us to repentance and softness of heart, and the more we resist that work, the more the fire will burn! We should respond as Peter said we should in 1 Peter 4:19: Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator. Is the fire of God's correction burning away the sin and impurity in your life, or is it just making you blacker and harder?

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 42 (Chapter Introduction)

Overview

Isa 42:1, The office of Christ, graced with meekness and constancy; Isa 42:5, God’s promise unto him; Isa 42:10, An exhortation to praise God for his Gospel; Isa 42:13, God will manifest himself, and check idolatry; Isa 42:18, He reproves the people of incredulity.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 42 (Chapter Introduction)

CHAPTER 42

The person and office of Christ appointed by the Father. Isa 42:1-9 . A new song to God for his gospel among the Gentiles, Isa 42:10-16 . The idolatry of the heathen, and obstinacy of the Jews, Isa 42:17-25 .

The prophet, having in the former chapter detected the vanity of idols, by their gross ignorance of future things, and having given one eminent instance of God’ s certain foreknowledge of things to come, in the prediction of the destruction of Babylon, and the deliverance of the Jews out of it by Cyrus, he now addeth another more eminent and remote example of it, and foretelleth the coming of the Messiah, and several great effects or consequences thereof; which he rather doth, because this was the person by whom the idols were to be utterly abolished, as was foretold, Isa 2:18 , compared with Isa 42:2-4 , and as it fell out in the event; this having been observed not only by Christians, but even by the learned heathens, not without astonishment, that at that time when Christ came into the world idols were generally struck dumb, and the oracles ceased. My servant; the person of whom he here speaketh is by some supposed to be Cyrus, and by others Isaiah himself, and by others the people of the Jews. But the most and best interpreters understand this place of Christ. And although I am sensible that some learned men have done wrong to the sacred text, and to the Christian cause, by expounding some places of Christ without sufficient evidence, yet this is one of the many places in this prophecy which cannot without manifest violence be applied to any other; which is so evident, that not only the generality of Christians, but divers of the most learned Jews, understand it of the Messiah, and of him alone; and pass a severe censure upon their brethren that expound it of any other person, and affirm that they are smitten with blindness in this matter. Moreover this place is expressly interpreted of Christ, Mat 12:18 , &c.; and to him, and to him only, all the particulars here following do truly and evidently belong, as we shall see.

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 42 (Chapter Introduction)

(Isa 42:1-4) The character and coming of Christ.

(Isa 42:5-12) The blessings of his kingdom.

(Isa 42:13-17) The prevalence of true religion.

(Isa 42:18-25) Unbelief and blindness reproved.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 42 (Chapter Introduction)

The prophet seems here to launch out yet further into the prophecy of the Messiah and his kingdom under the type of Cyrus; and, having the great work of man's salvation by him yet more in view, he almost forgets the occasion that led him into it and drops the return out of Babylon; for indeed the prospect of this would be a greater comfort and support to the believing pious Jews, in their captivity, than the hope of that. And (as Mr. Gataker well observes) in this and similar prophecies of Christ, that are couched in types, as of David and Solomon, some passages agree to the type and not to the truth, other to the truth and not to the type, and many to the type in one sense and the truth in another. Here is, I. A prophecy of the Messiah's coming with meekness, and yet with power, to do the Redeemer's work (Isa 42:1-4). II. His commission opened, which he received from the Father (Isa 42:5-9). III. The joy and rejoicing with which the glad tidings of this should be received (Isa 42:10-12). IV. The wonderful success of the gospel, for the overthrow of the devil's kingdom (Isa 42:13-17). V. The rejection and ruin of the Jews for their unbelief (Isa 42:18-25).

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 42 (Chapter Introduction)

INTRODUCTION TO ISAIAH 42

This chapter begins with a prophecy concerning the Messiah, under the character of the servant of the Lord, and his elect, whom he supported, and was well pleased with; whose work is pointed at, and for which he was well qualified with the Spirit without measure, Isa 42:1 and is described by his humility and meekness, Isa 42:2, by his tenderness to weak and ignorant persons, Isa 42:3 and by his courage and resolution, Isa 42:4 then follow his call to his work, and the several parts of it, introduced with setting forth the greatness of God that called him, as the Creator of the heavens and of the earth, and of men upon it, Isa 42:5, whose name is Jehovah, and whose glory is incommunicable to a creature, and whose knowledge reaches to future things, which are predicted by him, Isa 42:8, and then Gentiles are called upon to praise the Lord, and give glory to him, partly for the above promises concerning the Messiah, Isa 42:10, and partly for the destruction of his enemies, Isa 42:13, and also for his gracious regard to such who had been blind and ignorant, Isa 42:16, the confusion of idolaters is prophesied of, and an exhortation is given them to make use of the means of light and knowledge, Isa 42:17, and the blindness, ignorance, and stupidity of the Jews, are exposed, though there was a remnant among them with whom the Lord was well pleased, for the sake of the righteousness of his Son, Isa 42:19, but as for the body of the people, they were to be given up to the spoilers and robbers for their sins and disobedience, and be the butt of the divine wrath and vengeance, Isa 42:22.