Isaiah 42-44

God's description of His character (Isa 42:1-4). God addresses Him directly (Isa 42:5-7). Address to the people to attend to the subject (Isa 42:8, 9). Call to all, and especially the exile Jews to rejoice in the coming deliverance (Isa 42:10-25).

my servant--The law of prophetic suggestion leads Isaiah from Cyrus to the far greater Deliverer, behind whom the former is lost sight of. The express quotation in Mt 12:18-20, and the description can apply to Messiah alone (Ps 40:6; with which compare Ex 21:6; Joh 6:38; Php 2:7). Israel, also, in its highest ideal, is called the "servant" of God (Isa 49:3). But this ideal is realized only in the antitypical Israel, its representative-man and Head, Messiah (compare Mt 2:15, with Ho 11:1). "Servant" was the position assumed by the Son of God throughout His humiliation. elect--chosen by God before the foundation of the world for an atonement (1Pe 1:20; Re 13:8). Redemption was no afterthought to remedy an unforeseen evil (Ro 16:25, 26; Eph 3:9, 11; 2Ti 1:9, 10; Tit 1:2, 3). In Mt 12:18 it is rendered "My beloved"; the only beloved Son, beloved in a sense distinct from all others. Election and the love of God are inseparably joined. soul--a human phrase applied to God, because of the intended union of humanity with the Divinity: "I Myself." delighteth--is well pleased with, and accepts, as a propitiation. God could have "delighted" in no created being as a mediator (compare Isa 42:21; 63:5; Mt 3:17). spirit upon him--(Isa 11:2; 61:1; Lu 4:18; Joh 3:34). judgment--the gospel dispensation, founded on justice, the canon of the divine rule and principle of judgment called "the law" (Isa 2:3; compare Isa 42:4; 51:4; 49:6). The Gospel has a discriminating judicial effect: saving to penitents; condemnatory to Satan, the enemy (Joh 12:31; 16:11), and the wilfully impenitent (Joh 9:39). Mt 12:18 has, "He shall show," for "He shall bring forth," or "cause to go forth." Christ both produced and announced His "judgment." The Hebrew dwells most on His producing it; Matthew on His announcement of it: the two are joined in Him.

Matthew [Mt 12:19] marks the kind of "cry" as that of altercation by quoting it, "He shall not strive" (Isa 53:7). street--the Septuagint translates "outside." An image from an altercation in a house, loud enough to be heard in the street outside: appropriate of Him who "withdrew Himself" from the public fame created by His miracles to privacy (Mt 12:15; Mt 12:34, there, shows another and sterner aspect of His character, which is also implied in the term "judgment").

bruised--"It pleased the Lord to bruise Him" (Isa 53:5, 10; Ge 3:15); so He can feel for the bruised. As Isa 42:2 described His unturbulent spirit towards His violent enemies (Mt 12:14-16), and His utter freedom from love of notoriety, so Isa 42:3, His tenderness in cherishing the first spark of grace in the penitent (Isa 40:11). reed--fragile: easily "shaken with the wind" (Mt 11:7). Those who are at best feeble, and who besides are oppressed by calamity or by the sense of sin. break--entirely crush or condemn. Compare "bind up the broken-hearted" (Isa 50:4; 61:1; Mt 11:28). flax--put for the lamp-wick, formed of flax. The believer is the lamp (so the Greek, Mt 5:15; Joh 5:35): his conscience enlightened by the Holy Ghost is the wick. "Smoking" means "dimly burning," "smouldering," the flame not quite extinct. This expresses the positive side of the penitent's religion; as "bruised reed," the negative. Broken-hearted in himself, but not without some spark of flame: literally, "from above." Christ will supply such a one with grace as with oil. Also, the light of nature smouldering in the Gentiles amidst the hurtful fumes of error. He not only did not quench, but cleared away the mists and superadded the light of revelation. See Jerome, To Algasia, Question 2. truth--Mt 12:20 quotes it, "send forth judgment unto victory." Matthew, under the Spirit, gives the virtual sense, but varies the word, in order to bring out a fresh aspect of the same thing. Truth has in itself the elements of victory over all opposing forces. Truth is the victory of Him who is "the truth" (Joh 14:6). The gospel judicial sifting ("judgment") of believers and unbelievers, begun already in part (Joh 3:18, 19; 9:39), will be consummated victoriously in truth only at His second coming; Isa 42:13, 14, here, and Mt 12:32, 36, 41, 42, show that there is reference to the judicial aspect of the Gospel, especially finally: besides the mild triumph of Jesus coming in mercy to the penitent now (Isa 42:2), there shall be finally the judgment on His enemies, when the "truth" shall be perfectly developed. Compare Isa 61:1-3, where the two comings are similarly joined (Ps 2:4-6, 8; Re 15:2, 4; 19:11-16). On "judgment," see on Isa 42:1.

fail--faint; man in religion may become as the almost expiring flax-wick (Isa 42:3), but not so He in His purposes of grace. discouraged--literally, "broken," that is, checked in zeal by discouragements (compare Isa 49:4, 5). Rosenmuller not so well translates, "He shall not be too slow on the one hand, nor run too hastily on the other." judgment--His true religion, the canon of His judgments and righteous reign. isles ... wait, &c.--The distant lands beyond sea shall put their trust in His gospel way of salvation. Mt 12:21 virtually gives the sense, with the inspired addition of another aspect of the same thing, "In his name shall the Gentiles trust" (as "wait for" here means, Isa 30:18). "His law" is not something distinct from Himself, but is indeed Himself, the manifestation of God's character ("name") in Christ, who is the embodiment of the law (Isa 42:21; Jer 23:6; Ro 10:4). "Isles" here, and in Isa 42:12, may refer to the fact that the populations of which the Church was primarily formed were Gentiles of the countries bordering on the Mediterranean.

Previously God had spoken of Messiah; now (Isa 42:5-7) He speaks to Him. To show to all that He is able to sustain the Messiah in His appointed work, and that all might accept Messiah as commissioned by such a mighty God, He commences by announcing Himself as the Almighty Creator and Preserver of all things. spread ... earth--(Ps 136:6).

in righteousness--rather, "for a righteous purpose" [Lowth]. (See Isa 42:21). God "set forth" His Son "to be a propitiation (so as) to declare His (God's) righteousness, that God might be just, and (yet) the justifier of him which believeth in Jesus" (Ro 3:25, 26; compare see on Isa 41:2; Isa 45:13; 50:8, 9). hold ... hand--compare as to Israel, the type of Messiah, Ho 11:3. covenant--the medium of the covenant, originally made between God and Abraham (Isa 49:8). "The mediator of a better covenant" (Heb 8:6) than the law (see Isa 49:8; Jer 31:33; 50:5). So the abstract "peace," for peace-maker (Mic 5:5; Eph 2:14). the people--Israel; as Isa 49:8, compared with Isa 42:6, proves (Lu 2:32).

blind--spiritually (Isa 42:16, 18, 19; Isa 35:5; Joh 9:39). prison--(Isa 61:1, 2). darkness--opposed to "light" (Isa 42:6; Eph 5:8; 1Pe 2:9).

God turns from addressing Messiah to the people. Lord--Jehovah: God's distinguishing and incommunicable name, indicating essential being and immutable faithfulness (compare Ex 6:3; Ps 83:18; 96:5; Ho 12:5). my--that is due to Me, and to Me alone.

former things--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. new--namely, predictions as to Messiah, who is to bring all nations to the worship of Jehovah (Isa 42:1, 4, 6). spring forth--The same image from plants just beginning to germinate occurs in Isa 43:19; 58:8. Before there is the slightest indication to enable a sagacious observer to infer the coming event, God foretells it.

new song--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; 26:1; Re 5:9; 14:3). ye that go down to the sea--whose conversion will be the means of diffusing the Gospel to distant lands. all ... therein--all the living creatures that fill the sea (Ps 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.

cities--in a region not wholly waste, but mainly so, with an oasis here and there. Kedar--in Arabia-Deserta (Isa 21:16; Ge 25:13). The Kedarenians led a nomadic, wandering life. So Kedar is here put in general for that class of men. rock--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. the mountains--namely, of Paran, south of Sinai, in Arabia-Petræa [Vitringa].

glory ... islands--(Isa 24:15). 13-16. Jehovah will no longer restrain His wrath: He will go forth as a mighty warrior (Ex 15:3) to destroy His people's and His enemies, and to deliver Israel (compare Ps 45:3). stir up jealousy--rouse His indignation. roar--image from the battle cry of a warrior.

long time--namely, during the desolation of Israel (Isa 32:14). holden my peace--(Compare Ps 50:21; Hab 1:2). cry like a travailing woman, &c.--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.

I will destroy all My foes. mountains--in Palestine usually planted with vines and olives in terraces, up to their tops. islands--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].

blind--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. make darkness light, &c.--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; Ps 107:7; compare Ho 2:6, 14; Eph 5:8; Heb 13:5).

turned back ... ashamed--disappointed in their trust; the same phrase occurs in Ps 35:4.

deaf--namely, to the voice of God. blind--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.

my servant--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. my messenger ... sent--Israel was designed by God to be the herald of His truth to other nations. perfect--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 [Vitringa]. 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" (Ro 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 (Ps 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].

observest--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 (De 4:32-38; 29:2-4; Ps 78:1-72; 105:1-45). he--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; Ps 40:6).

his righteousness--not His people's, but His own; Isa 42:24 shows that they had no righteousness (Isa 45:24; 59:16). God is well pleased with His Son ("in whom My soul delighteth," Isa 42:1), "who fulfils all righteousness" (Mt 3:15) for them, and with them for His sake (compare Isa 42:6; Ps 71:16, 19; Mt 5:17; Ro 10:3, 4; Php 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.

holes--caught by their foes in the caverns where they had sought refuge [Barnes]. Or bound in subterranean dungeons [Maurer]. prison-houses--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). none saith, Restore--There is no deliverer (Isa 63:5).

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

Who--Their calamity was not the work of chance, but God's immediate act for their sins. Jacob ... Israel ... we--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).

him--Israel (Isa 42:24). strength of battle--violence of war. it--the battle or war (compare Isa 10:16). knew not--knew not the lesson of repentance which the judgment was intended to teach (Isa 5:13; 9:13; Jer 5:3).

that, Notwithstanding Their Perversity towards God (Isa 42:25), He Will Deliver and Restore Them.

But now--notwithstanding God's past just judgments for Israel's sins. created--not only in the general sense, but specially created as a peculiar people unto Himself (Isa 43:7, 15, 21; Isa 44:2, 21, 24). So believers, "created in Christ Jesus" (Eph 2:10), "a peculiar people" (1Pe 2:9). redeemed--a second argument why they should trust Him besides creation. The Hebrew means to ransom by a price paid in lieu of the captives (compare Isa 43:3). Babylon was to be the ransom in this case, that is, was to be destroyed, in order that they might be delivered; so Christ became a curse, doomed to death, that we might be redeemed. called ... by ... name--not merely "called" in general, as in Isa 42:6; 48:12; 51:2, but designated as His own peculiar people (compare Isa 45:3, 4; Ex 32:1; 33:12; Joh 10:3).

rivers ... not overflow thee--so in passing Jordan, though at its "overflow," when its "swellings" were especially dangerous (Jos 3:15; Jer 12:5). waters ... fire--a proverbial phrase for the extremest perils (Ps 66:12; also Ps 138:7). Literally fulfilled at the Red Sea (Ex 14:21, 22), and in the case of the three youths cast into the fiery furnace for conscience' sake (Da 3:25, 27).

Egypt for thy ransom--Either Egypt or Israel must perish; God chose that Egypt, though so much more mighty, should be destroyed, in order that His people might be delivered; thus Egypt stood, instead of Israel, as a kind of "ransom." The Hebrew, kopher, means properly "that with which anything is overlaid," as the pitch with which the ark was overlaid; hence that which covers over sins, an atonement. Nebuchadnezzar had subdued Egypt, Ethiopia (Hebrew, Cush), and Saba (descended from Cush, Ge 10:7, probably Meroe of Ethiopia, a great island formed by the Astaboras and the Nile, conquered by Cambyses, successor of Cyrus). Cyrus received these from God with the rest of the Babylonian dominions, in consideration of his being about to deliver Israel. However, the reference may be to the three years' war in which Sargon overcame these countries, and so had his attention diverted from Israel (see on Isa 20:1) [Vitringa]. But the reference is probably more general, namely, to all the instances in which Jehovah sacrificed mighty heathen nations, when the safety of Israel required it.

Since--All along from the beginning; for there was never a time when Israel was not Jehovah's people. The apodosis should be at, "I will give." "Since ever thou wast precious in My sight, honorable, and that I loved thee, I will give," &c. [Maurer]. Gesenius, as English Version, takes "Since" to mean, "Inasmuch as." If the apodosis be as in English Version, "Since thou wast precious" will refer to the time when God called His people out of Egypt, manifesting then first the love which He had from everlasting towards them (Jer 31:3; Ho 11:1); "honorable" and "loved," refer to outward marks of honor and love from God. men ... people--other nations for thee (so Isa 43:3). thy life--thy person.

(De 30:3). seed--descendants scattered in all lands. Vitringa understands it of the spiritual "seed" of the Church produced by mystical regeneration: for the expression is, "bring," not "bring back." This sense is perhaps included, but not to the exclusion of the literal Israel's restoration (Jer 30:10, 11; Am 9:9; Zec 2:6-13).

Give up--namely, My people. sons ... daughters--The feminine joined to the masculine expresses the complete totality of anything (Zec 9:17).

called by my name--belong to Israel, whose people, as sons of God, bear the name of their Father (Isa 44:5; 48:1). for my glory--(Isa 43:21; Isa 29:23).

Solemn challenge given by God to the nations to argue with Him the question of His superiority to their idols, and His power to deliver Israel (Isa 41:1). blind people--the Gentiles, who also, like Israel (Isa 42:19), are blind (spiritually), though having eyes; that is, natural faculties, whereby they might know God (Ro 1:20, 21) [Lowth]. Or else, the Jews [Vitringa].

who ... can declare this--who among the idolatrous soothsayers hath predicted this; that is, as to Cyrus being the deliverer of Israel? former--predictions, as in Isa 42:9 [Maurer]. Or, things that shall first come to pass (see on Isa 41:21, 22) [Barnes]. let them bring forth their witnesses--as I do mine (Isa 43:10). justified--declared veracious in their pretended prophecies. or--rather, "and"; let men hear their prediction and say, from the event, It is verified (see on Isa 41:26).

Ye--the Jews, to whom I have given predictions, verified by the event; and in delivering whom I have so often manifested My power (see Isa 43:3, 4; Isa 44:8). and my servant--that is, the whole Jewish people (Isa 41:8). believe--trust in. formed--before I existed none of the false gods were formed. "Formed" applies to the idols, not to God. Re 1:11 uses the same language to prove the Godhead of Jesus, as Isaiah here to prove the Godhead of Jehovah.

Lord--Jehovah. saviour--temporally, from Babylon: eternally, from sin and hell (Ho 13:4; Ac 4:12). The same titles as are applied to God are applied to Jesus.

declared--predicted the future (Isa 41:22, 23). saved--the nation, in past times of danger. showed--namely, that I was God. when ... no strange god, &c.--to whom the predictions uttered by Me could be assigned. "Strange" means foreign, introduced from abroad.

before--literally, from the time of the first existence of day. let--Old English for "hinder" (Isa 14:27). Rather, translate, "undo it" [Horsley].

sent--namely, the Medes and Persians (Isa 10:5, 6; 13:3). brought down--"made to go down" to the sea (Isa 42:10), in order to escape the impending destruction of Babylon. nobles--rather, "fugitives," namely, the foreigners who sojourned in populous Babylon (Isa 13:14), distinct from the Chaldeans [Maurer]. whose cry is in the ships--exulting in their ships with the joyous sailors--cry, boastingly; their joy heretofore in their ships contrasts sadly with their present panic in fleeing to them (Isa 22:2; Zep 2:15). Babylon was on the Euphrates, which was joined to the Tigris by a canal, and flowed into the Persian Gulf. Thus it was famed for ships and commerce until the Persian monarchs, to prevent revolt or invasion, obstructed navigation by dams across the Tigris and Euphrates.

creator of Israel--(Isa 43:1). your--proved to be specially yours by delivering you.

Allusion to the deliverance of Israel and overthrow of Pharaoh in the Red Sea, the standing illustration of God's unchanging character towards His people (Ex 14:21, 22, 27, 28).

the power--the might of the enemies host, every mighty warrior. they shall lie down together--as Pharaoh's army sank "together" in a watery grave.

So wonderful shall be God's future interpositions in your behalf, that all past ones shall be forgotten in comparison. Plainly the future restoration of Israel is the event ultimately meant. Thus the "former things" are such events as the destruction of Sennacherib and the return from Babylon. "Things of old" are events still more ancient, the deliverance from Egypt and at the Red Sea, and entry into Canaan [Vitringa].

new--unprecedented in its wonderful character (Isa 42:9). spring forth--as a germinating herb: a beautiful image of the silent but certain gradual growth of events in God's providence (Mr 4:26-28). way in ... wilderness--just as Israel in the wilderness, between the Red Sea and Canaan, was guided, and supplied with water by Jehovah; but the "new" deliverance shall be attended with manifestations of God's power and love, eclipsing the old (compare Isa 41:17-19). "I will open a way, not merely in the Red Sea, but in the wilderness of the whole world; and not merely one river shall gush out of the rock, but many, which shall refresh, not the bodies as formerly, but the souls of the thirsty, so that the prophecy shall be fulfilled: 'With joy shall ye draw water out of the wells of salvation'" [Jerome]. "A way" often stands for the true religion (Ac 9:2; 18:26). "Rivers" express the influences of the Holy Spirit (Joh 7:37-39). Israel's literal restoration hereafter is included, as appears by comparing Isa 11:15, 16.

beast--image of idolaters, defiled with blood and pollutions, dwelling like dragons, &c., in the wastes of Gentile ignorance: even they shall be converted. Or else, literally, such copious floods of water shall be given by God in the desert, that the very beasts shall (in poetic language) praise the Lord (Ps 148:10) [Jerome]. dragons--"serpents," or else jackals (see on Isa 13:22). owls--rather, "ostriches."

This people--namely, The same as "My people, My chosen" (see Isa 43:1, 7; Ps 102:18). my praise--on account of the many and great benefits conferred on them, especially their restoration.

But--Israel, however, is not to think that these divine favors are due to their own piety towards God. So the believer (Tit 3:5). but--rather, "for." weary of me--(Am 8:5, 6; Mal 1:13), though "I have not wearied thee" (Isa 43:23), yet "thou hast been weary of Me."

small cattle--rather, the "lamb" or "kid," required by the law to be daily offered to God (Ex 29:38; Nu 28:3). sacrifices--offered any way; whereas the Hebrew for "holocaust," or "burnt offering," denotes that which ascends as an offering consumed by fire. I have not caused thee to serve--that is, to render the the service of a slave (Mt 11:30; Ro 8:15; 1Jo 4:18; 5:3). offering--bloodless (Le 2:1, 2). wearied--antithetical to Isa 43:22, "Thou hast been weary of Me." Though God in the law required such offerings, yet not so as to "weary" the worshipper, or to exact them in cases where, as in the Babylonish captivity, they were physically unable to render them; God did not require them, save in subordination to the higher moral duties (Ps 50:8-14; 51:16, 17; Mic 6:3, 6-8).

bought--for "sweet cane" (aromatic calamus) was not indigenous to Palestine, but had to be bought from foreign countries (Jer 6:20). It was used among the Hebrews to make the sacred ointment (Ex 30:23). It is often offered as a mark of hospitality. filled--satiated (Jer 31:14). God deigns to use human language to adapt Himself to human modes of thought. made me to serve--though "I have not caused thee to serve" (Isa 43:23). Our sin made the Son of God to become "a servant." He served to save us from servile bondage (Php 2:7; Heb 2:14, 15). wearied me--Though I have "not wearied thee" (Isa 43:23; see Isa 1:14).

I, even I--the God against whom your sin is committed, and who alone can and will pardon. (Isa 44:22). for mine own sake--(Isa 48:9, 11). How abominable a thing sin is, since it is against such a God of grace! "Blotted out" is an image from an account-book, in which, when a debt is paid, the charge is cancelled or blotted out. not remember ... sins--(Jer 31:34). When God forgives, He forgets; that is, treats the sinner as if He had forgotten his sins.

Put me in remembrance--Remind Me of every plea which thou hast to urge before Me in thy defense. Image from a trial (Isa 1:18; 41:1). Our strongest plea is to remind God of His own promises. So Jacob did at Mahanaim and Peniel (Ge 32:9, 12). God, then, instead of "pleading against us with His great power," "will put His strength" in us (Job 23:6); we thus become "the Lord's remembrancers" (Isa 62:6, Margin). "Declare God's righteousness" vindicated in Jesus Christ "that thou mayest be justified" (Ro 3:26; compare Isa 20:1-6, and Ps 143:2).

first father--collectively for "most ancient ancestors," as the parallelism ("teachers") proves [Maurer]. Or, thy chief religious ministers or priests [Gesenius]. Adam, the common father of all nations, can hardly be meant here, as it would have been irrelevant to mention his sin in an address to the Jews specially. Abraham is equally out of place here, as he is everywhere cited as an example of faithfulness, not of "sin." However, taking the passage in its ultimate application to the Church at large, Adam may be meant. teachers--literally, "interpreters" between God and man, the priests (Job 33:23; Mal 2:7).

profaned the princes--(Ps 89:39; La 2:2, 6, 7). I have esteemed, or treated, them as persons not sacred. I have left them to suffer the same treatment as the common people, stripped of their holy office and in captivity. princes of the sanctuary--"governors of" it (1Ch 24:5); directing its holy services; priests. curse--Hebrew, cherim, a "solemn anathema," or "excommunication." reproaches--(Ps 123:3, 4).

1-5. Yet--Though thou hast sinned, yet hear God's gracious promise as to thy deliverance. chosen--(Isa 41:8).

(Isa 43:1, 7). formed ... from ... womb--(So Isa 44:24; Isa 49:1, 5). The sense is similar to that in Isa 1:2, "I have nourished and brought up children." Jesurun--A diminutive term of endearment applied to Israel. The full title of affection was Israelun; contracted it became Jeshurun, with an allusion to the Hebrew root, jashar, "upright," "perfect" (see on Isa 42:19, note on "He that is perfect") [Gesenius], (De 32:15).

(Isa 41:18). him ... thirsty--rather, "the land" (Isa 35:6, 7), figuratively for man thirsting after righteousness (Mt 5:6). floods--the abundant influences of the Holy Spirit, stronger than "water." spirit--including all spiritual and temporal gifts, as the parallel, "blessing," proves (Isa 11:2; 32:15). seed--(Isa 59:21).

they--thy "seed" and "offspring" (Isa 44:3). as among--needlessly inserted in English Version. Rather, "The seed shall spring up as willows among the grass beside canals of water" [Horsley]. Or, "They shall spring up among the grass (that is, luxuriantly; for what grows in the midst of grass grows luxuriantly) as willows by the water-courses," which makes the parallel clauses better balanced [Maurer].

The third clause answers in parallelism to the first, the fourth to the second. I am the Lord's--(Jer 50:5; 1Co 6:19, 20; 2Co 8:5). call himself by the name of Jacob--The Gentiles (as the result of the outpouring of the Holy Spirit on Israel, the Lord's "seed," first) shall join themselves to the children of Jacob, in order to worship their God (compare Isa 43:7; Ps 49:11). Or, "calls," that is, invokes and celebrates the name of Jacob, attaches himself to his nation and religion [Maurer], (Ps 24:6). subscribe ... hand unto ... Lord--in solemn and public covenant, pledging himself to God's service (compare Ne 9:38), before "witnesses" (Heb 12:1), after the manner of a civil contract (Jer 32:10, 12, 44). So the Christian in the sacraments [Barnes]. Literally, "shall fill his hand with letters (Ex 32:15; Eze 2:10) in honor of Jehovah"; or "shall write upon his hand, I am Jehovah's" (compare Isa 49:16; Re 13:16); alluding to the puncture with ink on the hand, whereby a soldier marked himself as bound to his commander; and whereby the Christians used to mark themselves with the name of Christ [Lowth]. The former view is simpler. surname himself ... Israel--Maurer and Gesenius interpret this as the Hebrew sanctions, answering to their rendering of the parallel second clause, "calls blandly (speaks in honorable terms of) the name of Israel." Retaining English Version, we must, from the Hebrew understand it thus, "Surname himself by the honorable name of Israel" (Isa 45:4).

Here follows an argument for Jehovah, as the only God, and against the idols, as vanity (see on Isa 41:4; Isa 43:1; Isa 43:10-12).

Who but God can predict future events and declare also the order and time of each (see on Isa 41:22, 23; Isa 45:21)? call--"openly proclaim" (Isa 40:6) things to come [Maurer]. Or, "call forth" the event; command that it happen (Isa 46:11; 48:15), [Barnes]. set ... in order--There is no chance or confusion; all events occur in the order best fitted to subserve God's plans. for me--It is FOR God that all things exist and take place (Re 4:11). But Maurer translates, "Let him set it forth (Job 37:19) to me." since ... ancient people--I have given the Jews predictions of the future ever since I appointed them as My people in ancient times; therefore they were qualified to be His witnesses (Isa 44:8). As to their being God's "ancient (everlasting) people," see De 32:7-9; Jer 31:3; the type of the redeemed Church (Eph 1:4).

be afraid--literally, "be astounded," or "distracted with fear." from that time--namely, from the time that "I appointed the ancient people" (Isa 44:7). From the time of Abraham's call, his family were the depositories of the predictions of the Redeemer, whereas the promise of Cyrus was not heard of till Isaiah's time; therefore, the event to the prediction and accomplishment of which God appeals in proof of His sole Godhead, is the redemption of man by a descendant of Abraham, in whose person "the ancient people" was first formally "appointed." The deliverance of the Jews, by Cyrus, is mentioned afterwards only as an earnest of that greater mercy [Horsley]. no God--Hebrew, tsur, "rock" (De 32:4); that is, a stronghold to take refuge in, and a solid foundation to build on.

(Isa 40:18, 20; 41:29). delectable things--the idols in which they take such pride and delight. not profit--(Hab 2:18). they are their own witnesses--contrasted with, "Ye are My witnesses" (Isa 44:8). "They," that is, both the makers and the idols, are witnesses against themselves, for the idols palpably see and know nothing (Ps 115:4-8). that they may be ashamed--the consequence deducible from the whole previous argument, not merely from the words immediately preceding, as in Isa 28:13; 36:12. I say all this to show that they are doomed to perish with shame, which is their only fitting end.

Who ... ?--Sarcastic question: "How debased the man must be who forms a god!" It is a contradiction in terms. A made god, worshipped by its maker (1Co 8:4)!

his fellows--the associates of him who makes an idol; or of the idol (see De 7:26; Ps 115:8; Ho 4:17). they are of men--They are mortal men themselves; what better, then, can the idol be than its maker? gathered together ... stand up--as in a court of justice, to try the issue between God and them (see on Isa 41:1; Isa 41:21). yet--wrongly inserted in English Version. The issue of the trial shall be, "they shall fear," &c.

tongs--rather, "prepareth (to be supplied) an axe," namely, with which to cut down the tree designed as the material of the idol. The "smith" (Hebrew, "workman in iron") here answers to the "carpenter" (Hebrew, "workman in wood"). "He worketh it (the axe, not the idol, which was wood, not metal) in the coals," &c. The axe was wrought, not cast. The smith makes the axe for the carpenter. hungry ... drinketh no water--so eager is he to expedite his work while the iron is hot. If the god were worth anything, it would not let him grow "faint" with hunger and thirst. Williams, the missionary, states that the South Sea islanders when they make an idol abstain from food and drink.

After the smith's work in preparing the instruments comes the carpenter's work in forming the idol. rule--rather, "line" [Barnes]. with a line--rather, a "pencil," [Horsley]. Literally, "red ochre," which he uses to mark on the wood the outline of the figure [Lowth]. Or best, the stylus or graver, with which the incision of the outline is made [Gesenius]. planes--rather, "chisels" or "carving tools," for a plane would not answer for carving. compass--from a Hebrew root, "to make a circle"; by it, symmetry of form is secured. according to ... beauty of a man--irony. The highest idea the heathen could form of a god was one of a form like their own. Jerome says, "The more handsome the statue the more august the god was thought." The incarnation of the Son of God condescends to this anthropomorphic feeling so natural to man, but in such a way as to raise man's thoughts up to the infinite God who "is a spirit." that it may remain in ... house--the only thing it was good for; it could not hear nor save (compare Wisdom 13:15).

Description of the material out of which the idol is formed. cypress--rather, from Hebrew root, "to be hard," the holm oak," an evergreen abundant in Palestine [Gesenius]. strengtheneth--literally, "and he getteth strength to himself in the trees of the forest;" that is, he layeth in a great store of timber [Lowth]. Or, "chooseth," as "madest strong for thyself," that is, hast chosen (Ps 80:15, 17) [Gesenius]. But English Version gives a good sense: "strengtheneth"; that is, rears to maturity; a meaning suitable also to the context of Ps 80:15, 17, where Israel is compared to a vine planted by Jehovah [Maurer]. rain doth nourish it--Though the man planted the tree, yet he could not make it grow. In preparing to make an idol, he has to depend on the true God for rain from heaven (Jer 14:22).

The same tree that furnishes the material for the god is in part used as fuel for a fire to cook his meals and warm himself! thereto--rather, "he falleth down before them," that is, such images [Maurer].

part ... part--not distinct parts, but the same part of the wood (compare Isa 44:17). eateth--that is, cooks so as to eat (Isa 44:19). I have seen--I feel its power.

he, &c.--God hath given them over to judicial blindness; not His direct physical, but His providential agency in administering His moral government, is meant (Isa 6:9, 10). "Shut," literally, "daubed," plastered up; it is an Eastern custom in some cases to seal up the eyes of offenders.

considereth--literally, "layeth it to heart," (Isa 42:25; Jer 12:11). abomination--the scriptural term for an idol, not merely abominable, but the essence of what is so, in the eyes of a jealous God (1Ki 11:5, 7).

feedeth on ashes--figuratively, for the idolater delights in what is vain (Pr 15:14; Ho 12:1). "Feedeth on wind." There is an allusion, perhaps, also, to the god being made of a tree, the half of which was reduced to ashes by fire (Isa 44:15-17); the idol, it is implied, was no better, and could, and ought, to have been reduced to ashes like the other half. deceived heart--The heart and will first go astray, then the intellect and life (Ro 1:28; Eph 4:18). lie in ... right hand--Is not my handiwork (the idol) a self-deceit?

Remember--"Be not like the idolaters who consider not in their heart" (Isa 44:19). these--things just said as to the folly of idol-worship. my servant--not like the idolaters, slaves to the stock of a tree (Isa 44:19). See Isa 44:1, 2. thou ... not ... forgotten of me--Therefore thou oughtest to "remember" Me.

blotted out--the debt of thy sin from the account-book in which it was entered (Ex 32:32, 33; Re 20:12). as a thick cloud--scattered away by the wind (Ps 103:12). as a cloud--a descending gradation. Not only the "thick cloud" of the heavier "transgressions," but the "cloud" ("vapor" [Lowth], not so dense, but covering the sky as a mist) of the countless "sins." These latter, though not thought much of by man, need, as much as the former, to be cleared away by the Sun of righteousness; else they will be a mist separating us from heaven (Ps 19:12, 13; 1Jo 1:7-9). return ... for--The antecedent redemption is the ground of, and motive to, repentance. We do not repent in order that He may redeem us, but because He hath redeemed us (Zec 12:10; Lu 24:47; Ac 3:18,19). He who believes in his being forgiven cannot but love (Lu 7:43, 47).

Call to inanimate nature to praise God; for it also shall share in the coming deliverance from "the bondage of corruption" (Ro 8:20, 21). done it--effected redemption for both the literal and spiritual Israel. lower parts, &c.--antithetical to "heavens"; "mountains," "forest," and "tree," are the intermediate objects in a descending gradation (see Ps 96:11, 12). 24-28. Confirmation of His promises to the Church and Israel, by various instances of His omnipotence; among these the restoration of the Jews by Cyrus. alone--literally, "Who was with Me?" namely, when I did it; answering to "by Myself," in the parallel clause (compare similar phrases, Ho 8:4; Joh 5:30) [Maurer].

tokens--prognostics; the pretended miracles which they gave as proofs of their supernatural powers. liars--(Jer 50:36). Conjurers; or, astrologers; men leading a retired contemplative life in order to study divination by the signs of the stars [Vitringa]. backward--with shame at their predictions not being verified. "To turn away the face" is to frustrate defeat (Isa 36:9; 1Ki 2:15). The "wise men" are the diviners who, when Babylon was attacked by Cyrus, predicted his overthrow.

servant--in a collective sense, for the prophets in general, who foretold the return from Babylon; answering to "His messengers" (plural, in the parallel clause) [Maurer]. Antitypically, and ultimately, Messiah, who is the consummating embodiment of all the prophets and messengers of God (Mal 3:1; Mt 21:34, 36, 37; Joh 10:36); hence the singular, "His servant." counsel--predictions; prophets' counsels concern the future (compare "counsellor," Isa 41:28). Jerusalem--regarded prophetically, as lying in ruins.

Referring to the Euphrates, which was turned into a different channel, close to Babylon, by Cyrus, who thereby took the city. "The deep" is applied to Euphrates as "sea" (Jer 51:32, 36). "Rivers" refers to the artificial canals from the Euphrates made to irrigate the country; when it was turned off into a different bed (namely, a lake, forty miles square, which was originally formed to receive the superfluous water in an inundation), the canals became dry.

my shepherd--type of Messiah (Isa 40:11; Ps 23:1; 77:20; Eze 34:23). all my pleasure--so Messiah (Isa 42:1; 53:10). This is the first time Cyrus is named expressly; and that, a hundred fifty years before the time when in 550 B.C. he began his reign. The name comes from the Persian khorschid, "the sun"; kings often taking their names from the gods; the sun was worshipped as a god in Persia. saying--rather, "and that saith"; construed with God, not with Cyrus. God's word is instantaneously efficient in accomplishing His will. to ... to--or, "of Jerusalem ... of the temple," as previously, the same Hebrew word is translated, "of Cyrus" [Barnes]. English Version is more graphic. Cyrus, according to Josephus, heard of this prophecy of Isaiah delivered so long before; hence he was induced to do that which was so contrary to Oriental policy, to aid in restoring the captive Jews and rebuilding their temple and city.