<hi type="bold">10. be not dismayed--</hi>literally, anxiously to look at one another in dismay.

<hi type="bold">right hand of my righteousness--</hi>that is, My right hand prepared in accordance with My righteousness (faithfulness to My promises) to uphold thee.

10. be not dismayed-- literally, anxiously to look at one another in dismay. right hand of my righteousness-- that is, My right hand prepared in accordance with My righteousness (faithfulness to My promises) to uphold thee.


<hi type="bold">11. ashamed--</hi>put to the shame of defeat (compare <reference osisRef="Isa.54.17">Is 54:17</reference>; <reference osisRef="Rom.9.33">Ro 9:33</reference>).

11. ashamed-- put to the shame of defeat (compare Is 54:17; Ro 9:33).


<hi type="bold">12. seek ... and ... not find--</hi>said of one so utterly put out of the way that not a trace of him can be found (<reference osisRef="Ps.37.36">Psa 37:36</reference>).

<hi type="bold">thing of naught--</hi>shall utterly perish.

12. seek... and... not find-- said of one so utterly put out of the way that not a trace of him can be found (Psa 37:36). thing of naught-- shall utterly perish.


13. (<reference osisRef="Deut.33.26">De 33:26</reference>, <reference osisRef="Deut.33.29">29</reference>).

13. (De 33:26, 29).


<hi type="bold">14. worm--</hi>in a state of contempt and affliction, whom all loathe and tread on, the very expression which Messiah, on the cross, applies to Himself (<reference osisRef="Ps.22.6">Psa 22:6</reference>), so completely are the Lord and His people identified and assimilated. God's people are as 'worms' in humble thoughts of themselves, and in their enemies' haughty thoughts of them; worms, but not vipers, or of the serpent's seed." [Henry].

<hi type="bold">men--</hi>The parallelism requires the word "men" here to have associated with it the idea of fewness or feebleness. Lowth translates, "Ye mortals of Israel." The Septuagint, "altogether diminutive." Maurer supports English Version, which the Hebrew text best accords with.

<hi type="bold">the Lord--</hi>in general.

<hi type="bold">and thy redeemer--</hi>in particular; a still stronger reason why He should "help" them.

14. worm-- in a state of contempt and affliction, whom all loathe and tread on, the very expression which Messiah, on the cross, applies to Himself (Psa 22:6), so completely are the Lord and His people identified and assimilated. God's people are as 'worms' in humble thoughts of themselves, and in their enemies' haughty thoughts of them; worms, but not vipers, or of the serpent's seed." [Henry]. men-- The parallelism requires the word "men" here to have associated with it the idea of fewness or feebleness. Lowth translates, "Ye mortals of Israel." The Septuagint, "altogether diminutive." Maurer supports English Version, which the Hebrew text best accords with. the Lord-- in general. and thy redeemer-- in particular; a still stronger reason why He should "help" them.


15. God will make Israel to destroy their enemies as the Eastern corn-drag (<reference osisRef="Isa.28.27">Is 28:27</reference>, <reference osisRef="Isa.28.28">28</reference>) bruises out the grain with its teeth, and gives the chaff to the winds to scatter.

<hi type="bold">teeth--</hi>serrated, so as to cut up the straw for fodder and separate the grain from the chaff.

<hi type="bold">mountains ... hills--</hi>kingdoms more or less powerful that were hostile to Israel (<reference osisRef="Isa.2.14">Is 2:14</reference>).

15. God will make Israel to destroy their enemies as the Eastern corn-drag (Is 28:27, 28) bruises out the grain with its teeth, and gives the chaff to the winds to scatter. teeth-- serrated, so as to cut up the straw for fodder and separate the grain from the chaff. mountains... hills-- kingdoms more or less powerful that were hostile to Israel (Is 2:14).


<hi type="bold">16. fan--</hi>winnowed (compare <reference osisRef="Matt.3.12">Mt 3:12</reference>).

<hi type="bold">whirlwind ... scatter them--</hi>(<reference osisRef="Job.27.21">Job 27:21</reference>; <reference osisRef="Job.30.22">30:22</reference>).

16. fan-- winnowed (compare Mt 3:12). whirlwind... scatter them-- (Job 27:21; 30:22).


<hi type="bold">17. poor and needy--</hi>primarily, the exiles in Babylon.

<hi type="bold">water--</hi>figuratively, refreshment, prosperity after their affliction. The language is so constructed as only very partially to apply to the local and temporary event of the restoration from Babylon; but fully to be realized in the waters of life and of the Spirit, under the Gospel (<reference osisRef="Isa.30.25">Is 30:25</reference>; <reference osisRef="Isa.44.3">44:3</reference>; Joh 7:37-39; 4:14). God wrought no miracles that we read of, in any wilderness, during the return from Babylon.

<hi type="bold">faileth--</hi>rather, "is rigid" or parched [Horsley].

17. poor and needy-- primarily, the exiles in Babylon. water-- figuratively, refreshment, prosperity after their affliction. The language is so constructed as only very partially to apply to the local and temporary event of the restoration from Babylon; but fully to be realized in the waters of life and of the Spirit, under the Gospel (Is 30:25; 44:3; Joh 7:37-39; 4:14). God wrought no miracles that we read of, in any wilderness, during the return from Babylon. faileth-- rather, "is rigid" or parched [Horsley].


18. Alluding to the waters with which Israel was miraculously supplied in the desert after having come out of Egypt.

<hi type="bold">high places--</hi>bare of trees, barren, and unwatered (<reference osisRef="Jer.4.11">Jr 4:11</reference>; <reference osisRef="Jer.14.6">14:6</reference>). "High places ... valleys" spiritually express that in all circumstances, whether elevated or depressed, God's people will have refreshment for their souls, however little to be expected it might seem.

18. Alluding to the waters with which Israel was miraculously supplied in the desert after having come out of Egypt. high places-- bare of trees, barren, and unwatered (Jr 4:11; 14:6). "High places... valleys" spiritually express that in all circumstances, whether elevated or depressed, God's people will have refreshment for their souls, however little to be expected it might seem.


19. (<reference osisRef="Isa.32.15">Is 32:15</reference>; <reference osisRef="Isa.55.13">55:13</reference>).

<hi type="bold">shittah--</hi>rather, the "acacia," or Egyptian thorn, from which the gum Arabic is obtained [Lowth].

<hi type="bold">oil tree--</hi>the olive.

<hi type="bold">fir tree--</hi>rather, the "cypress": grateful by its shade.

<hi type="bold">pine--</hi>Gesenius translates, "the holm."

<hi type="bold">box tree--</hi>not the shrub used for bordering flower beds, but [Gesenius] a kind of cedar, remarkable for the smallness of its cones, and the upward direction of its branches.

19. (Is 32:15; 55:13). shittah-- rather, the "acacia," or Egyptian thorn, from which the gum Arabic is obtained [Lowth]. oil tree-- the olive. fir tree-- rather, the "cypress": grateful by its shade. pine-- Gesenius translates, "the holm." box tree-- not the shrub used for bordering flower beds, but [Gesenius] a kind of cedar, remarkable for the smallness of its cones, and the upward direction of its branches.


<hi type="bold">20. consider--</hi>literally, "lay it (to heart)"; turn (their attention) to it. "They" refers to all lands (<reference osisRef="Isa.41.1">Is 41:1</reference>; <reference osisRef="Ps.64.9">Psa 64:9</reference>; <reference osisRef="Ps.40.3">40:3</reference>). The effect on the Gentiles of God's open interposition hereafter in behalf of Israel shall be, they shall seek Israel's God (<reference osisRef="Isa.2.3">Is 2:3</reference>; <reference osisRef="Zech.8.21-Zech.8.23">Zec 8:21-23</reference>).

20. consider-- literally, "lay it (to heart)"; turn (their attention) to it. "They" refers to all lands (Is 41:1; Psa 64:9; 40:3). The effect on the Gentiles of God's open interposition hereafter in behalf of Israel shall be, they shall seek Israel's God (Is 2:3; Zec 8:21-23).


21. A new challenge to the idolaters (see <reference osisRef="Isa.41.1">Is 41:1</reference>, <reference osisRef="Isa.41.7">7</reference>) to say, can their idols predict future events as Jehovah can (<reference osisRef="Isa.41.22-Isa.41.25">Is 41:22-25</reference>, &c.)?

<hi type="bold">your strong reasons--</hi>the reasons for idol-worship which you think especially strong.

21. A new challenge to the idolaters (see Is 41:1, 7) to say, can their idols predict future events as Jehovah can (Is 41:22-25, &c.)? your strong reasons-- the reasons for idol-worship which you think especially strong.


<hi type="bold">22. what shall happen--</hi>"Let them bring near and declare future contingencies" [Horsley].

<hi type="bold">former things ... the latter end of them--</hi>show what former predictions the idols have given, that we may compare the event ("latter end") with them; or give new prophecies ("declare things to come") (<reference osisRef="Isa.42.9">Is 42:9</reference>), [Maurer]. Barnes explains it more reconditely, "Let them foretell the entire series of events, showing, in their order, the things which shall first occur, as well as those which shall finally happen"; the false prophets tried to predict isolated events, having no mutual dependency; not a long series of events mutually and orderly connected, and stretching far into futurity. They did not even try to do this. None but God can do it (<reference osisRef="Isa.46.10">Is 46:10</reference>; <reference osisRef="Isa.44.7">44:7</reference>, <reference osisRef="Isa.44.8">8</reference>). "Or ... things to come" will, in this view, mean, Let them, if they cannot predict the series, even predict plainly any detached events.

22. what shall happen-- "Let them bring near and declare future contingencies" [Horsley]. former things... the latter end of them-- show what former predictions the idols have given, that we may compare the event ("latter end") with them; or give new prophecies ("declare things to come") (Is 42:9), [Maurer]. Barnes explains it more reconditely, "Let them foretell the entire series of events, showing, in their order, the things which shall first occur, as well as those which shall finally happen"; the false prophets tried to predict isolated events, having no mutual dependency; not a long series of events mutually and orderly connected, and stretching far into futurity. They did not even try to do this. None but God can do it (Is 46:10; 44:7, 8). "Or... things to come" will, in this view, mean, Let them, if they cannot predict the series, even predict plainly any detached events.


<hi type="bold">23. do good ... evil--</hi>give any proof at all of your power, either to reward your friends or punish your enemies (<reference osisRef="Ps.115.2-Ps.115.8">Psa 115:2-8</reference>).

<hi type="bold">that we may be dismayed, and behold it together--</hi>Maurer translates, "That we (Jehovah and the idols) may look one another in the face (that is, encounter one another, <reference osisRef="2Kgs.14.8">2Ki 14:8</reference>, <reference osisRef="2Kgs.14.11">11</reference>), and see" our respective powers by a trial. Horsley translates, "Then the moment we behold, we shall be dismayed." "We" thus, and in English Version, refers to Jehovah and His worshippers.

23. do good... evil-- give any proof at all of your power, either to reward your friends or punish your enemies (Psa 115:2-8). that we may be dismayed, and behold it together-- Maurer translates, "That we (Jehovah and the idols) may look one another in the face (that is, encounter one another, 2Ki 14:8, 11), and see" our respective powers by a trial. Horsley translates, "Then the moment we behold, we shall be dismayed." "We" thus, and in English Version, refers to Jehovah and His worshippers.


<hi type="bold">24. of nothing--</hi>(See on <reference osisRef="Isa.40.17">Is 40:17</reference>). The Hebrew text is here corrupt; so English Version treats it.

<hi type="bold">abomination--</hi>abstract for concrete: not merely abominable, but the essence of whatever is so (<reference osisRef="Deut.18.12">De 18:12</reference>).

<hi type="bold">chooseth you--</hi>as an object of worship.

24. of nothing-- (See on Is 40:17). The Hebrew text is here corrupt; so English Version treats it. abomination-- abstract for concrete: not merely abominable, but the essence of whatever is so (De 18:12). chooseth you-- as an object of worship.


<hi type="bold">25. raised up--</hi>in purpose: not fulfilled till a hundred fifty years afterwards.

<hi type="bold">north--</hi>In <reference osisRef="Isa.41.2">Is 41:2</reference>, "from the East"; both are true: see the note there.

<hi type="bold">call ... my name--</hi>acknowledge Me as God, and attribute his success to Me; this he did in the proclamation (<reference osisRef="Ezra.1.2">Ezr 1:2</reference>). This does not necessarily imply that Cyrus renounced idolatry, but hearing of Isaiah's prophecy given a hundred fifty years before, so fully realized in his own acts, he recognized God as the true God, but retained his idol (so Naaman, <reference osisRef="2Kgs.5.1-2Kgs.5.27">2Ki 5:1-27</reference>; compare <reference osisRef="2Kgs.17.33">2Ki 17:33</reference>, <reference osisRef="2Kgs.17.41">41</reference>; <reference osisRef="Dan.3.28">Da 3:28</reference>; <reference osisRef="Dan.4.1-Dan.4.3">4:1-3</reference>, 34-37).

<hi type="bold">princes--</hi>the Babylonian satraps or governors of provinces.

<hi type="bold">mortar--</hi>"mire"; He shall tread them under foot as dirt (<reference osisRef="Isa.10.6">Is 10:6</reference>).

25. raised up-- in purpose: not fulfilled till a hundred fifty years afterwards. north-- In Is 41:2, "from the East"; both are true: see the note there. call... my name-- acknowledge Me as God, and attribute his success to Me; this he did in the proclamation (Ezr 1:2). This does not necessarily imply that Cyrus renounced idolatry, but hearing of Isaiah's prophecy given a hundred fifty years before, so fully realized in his own acts, he recognized God as the true God, but retained his idol (so Naaman, 2Ki 5:1-27; compare 2Ki 17:33, 41; Da 3:28; 4:1-3, 34-37). princes-- the Babylonian satraps or governors of provinces. mortar-- "mire"; He shall tread them under foot as dirt (Is 10:6).


<hi type="bold">26. Who--</hi>of the idolatrous soothsayers? When this prophecy shall be fulfilled, all shall see that God foretold as to Cyrus, which none of the soothsayers have.

<hi type="bold">beforetime--</hi>before the event occurred.

<hi type="bold">He is righteous--</hi>rather, "It is true"; it was a true prophecy, as the event shows. "He is righteous," in English Version, must be interpreted, The fulfilment of the idol's words proves that he is faithful.

<hi type="bold">showeth, &c.--</hi>rather, "there was none (of the soothsayers) that showed ... declared--no one has heard your words" foretelling the event.

26. Who-- of the idolatrous soothsayers? When this prophecy shall be fulfilled, all shall see that God foretold as to Cyrus, which none of the soothsayers have. beforetime-- before the event occurred. He is righteous-- rather, "It is true"; it was a true prophecy, as the event shows. "He is righteous," in English Version, must be interpreted, The fulfilment of the idol's words proves that he is faithful. showeth, &c.-- rather, "there was none (of the soothsayers) that showed... declared--no one has heard your words" foretelling the event.


27. Rather, "I first will give to Zion and to Jerusalem the messenger of good tidings, Behold, behold them!" The clause, "Behold ... them" (the wished-for event is now present) is inserted in the middle of the sentence as a detached exclamation, by an elegant transposition, the language being framed abruptly, as one would speak in putting vividly as it were, before the eyes of others, some joyous event which he had just learned [Ludovicus De Dieu] (compare <reference osisRef="Isa.40.9">Is 40:9</reference>). None of the idols had foretold these events. Jehovah was the "first" to do so (see <reference osisRef="Isa.41.4">Is 41:4</reference>).

27. Rather, "I first will give to Zion and to Jerusalem the messenger of good tidings, Behold, behold them!" The clause, "Behold... them" (the wished-for event is now present) is inserted in the middle of the sentence as a detached exclamation, by an elegant transposition, the language being framed abruptly, as one would speak in putting vividly as it were, before the eyes of others, some joyous event which he had just learned [Ludovicus De Dieu] (compare Is 40:9). None of the idols had foretold these events. Jehovah was the "first" to do so (see Is 41:4).


<hi type="bold">28. no counsellor--</hi>no one of the idolatrous soothsayers who could inform (<reference osisRef="Num.24.14">Nu 24:14</reference>) those who consulted them what would take place. Compare "counsel of His messenger" (<reference osisRef="Isa.44.26">Is 44:26</reference>).

<hi type="bold">when I asked--</hi>that is, challenged them, in this chapter.

28. no counsellor-- no one of the idolatrous soothsayers who could inform (Nu 24:14) those who consulted them what would take place. Compare "counsel of His messenger" (Is 44:26). when I asked-- that is, challenged them, in this chapter.


<hi type="bold">29. confusion--</hi>"emptiness" [Barnes]. <chapter eID="Isa.41"/>

29. confusion-- "emptiness" [Barnes].


<title type="x-s2">CHAPTER 42</title> <title type="x-s3"><reference osisRef="Isa.42.1-Isa.42.25">Is 42:1-25</reference>. Messiah the Antitype of Cyrus.</title>
 God's description of His character (<reference osisRef="Isa.42.1-Isa.42.4">Is 42:1-4</reference>). God addresses Him directly (<reference osisRef="Isa.42.5-Isa.42.7">Is 42:5-7</reference>). Address to the people to attend to the subject (<reference osisRef="Isa.42.8">Is 42:8</reference>, <reference osisRef="Isa.42.9">9</reference>). Call to all, and especially the exile Jews to rejoice in the coming deliverance (<reference osisRef="Isa.42.10-Isa.42.25">Is 42:10-25</reference>).

<hi type="bold">1. my servant--</hi>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 <reference osisRef="Matt.12.18-Matt.12.20">Mt 12:18-20</reference>, and the description can apply to Messiah alone (<reference osisRef="Ps.40.6">Psa 40:6</reference>; with which compare <reference osisRef="Exod.21.6">Ex 21:6</reference>; <reference osisRef="John.6.38">Joh 6:38</reference>; <reference osisRef="Phil.2.7">Php 2:7</reference>). Israel, also, in its highest ideal, is called the "servant" of God (<reference osisRef="Isa.49.3">Is 49:3</reference>). But this ideal is realized only in the antitypical Israel, its representative-man and Head, Messiah (compare <reference osisRef="Matt.2.15">Mt 2:15</reference>, with <reference osisRef="Hos.11.1">Ho 11:1</reference>). "Servant" was the position assumed by the Son of God throughout His humiliation.

<hi type="bold">elect--</hi>chosen by God before the foundation of the world for an atonement (<reference osisRef="1Pet.1.20">1Pe 1:20</reference>; <reference osisRef="Rev.13.8">Re 13:8</reference>). Redemption was no afterthought to remedy an unforeseen evil (<reference osisRef="Rom.16.25">Ro 16:25</reference>, <reference osisRef="Rom.16.26">26</reference>; <reference osisRef="Eph.3.9">Ep 3:9</reference>, <reference osisRef="Eph.3.11">11</reference>; <reference osisRef="2Tim.1.9">2Ti 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>; <reference osisRef="Titus.1.2">Tit 1:2</reference>, <reference osisRef="1Cor.1.3">3</reference>). In <reference osisRef="Matt.12.18">Mt 12:18</reference> 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.

<hi type="bold">soul--</hi>a human phrase applied to God, because of the intended union of humanity with the Divinity: "I Myself."

<hi type="bold">delighteth--</hi>is well pleased with, and accepts, as a propitiation. God could have "delighted" in no created being as a mediator (compare <reference osisRef="Isa.42.21">Is 42:21</reference>; <reference osisRef="Isa.63.5">63:5</reference>; <reference osisRef="Matt.3.17">Mt 3:17</reference>).

<hi type="bold">spirit upon him--</hi>(<reference osisRef="Isa.11.2">Is 11:2</reference>; <reference osisRef="Isa.61.1">61:1</reference>; <reference osisRef="Luke.4.18">Lu 4:18</reference>; <reference osisRef="John.3.34">Joh 3:34</reference>).

<hi type="bold">judgment--</hi>the gospel dispensation, founded on justice, the canon of the divine rule and principle of judgment called "the law" (<reference osisRef="Isa.2.3">Is 2:3</reference>; compare <reference osisRef="Isa.42.4">Is 42:4</reference>; <reference osisRef="Isa.51.4">51:4</reference>; <reference osisRef="Isa.49.6">49:6</reference>). The Gospel has a discriminating judicial effect: saving to penitents; condemnatory to Satan, the enemy (<reference osisRef="John.12.31">Joh 12:31</reference>; <reference osisRef="John.16.11">16:11</reference>), and the wilfully impenitent (<reference osisRef="John.9.39">Joh 9:39</reference>). <reference osisRef="Matt.12.18">Mt 12:18</reference> 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.

CHAPTER 42 Is 42:1-25. Messiah the Antitype of Cyrus. God's description of His character (Is 42:1-4). God addresses Him directly (Is 42:5-7). Address to the people to attend to the subject (Is 42:8, 9). Call to all, and especially the exile Jews to rejoice in the coming deliverance (Is 42:10-25). 1. 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 (Psa 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 (Is 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; Ep 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 Is 42:21; 63:5; Mt 3:17). spirit upon him-- (Is 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" (Is 2:3; compare Is 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.


2. Matthew [Mt 12:19] marks the kind of "cry" as that of altercation by quoting it, "He shall not strive" (<reference osisRef="Isa.53.7">Is 53:7</reference>).

<hi type="bold">street--</hi>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 (<reference osisRef="Matt.12.15">Mt 12:15</reference>; <reference osisRef="Matt.12.34">Mt 12:34</reference>, there, shows another and sterner aspect of His character, which is also implied in the term "judgment").

2. Matthew [Mt 12:19] marks the kind of "cry" as that of altercation by quoting it, "He shall not strive" (Is 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").


<hi type="bold">3. bruised--</hi>"It pleased the Lord to bruise Him" (<reference osisRef="Isa.53.5">Is 53:5</reference>, <reference osisRef="Isa.53.10">10</reference>; <reference osisRef="Gen.3.15">Ge 3:15</reference>); so He can feel for the bruised. As <reference osisRef="Isa.42.2">Is 42:2</reference> described His unturbulent spirit towards His violent enemies (<reference osisRef="Matt.12.14-Matt.12.16">Mt 12:14-16</reference>), and His utter freedom from love of notoriety, so <reference osisRef="Isa.42.3">Is 42:3</reference>, His tenderness in cherishing the first spark of grace in the penitent (<reference osisRef="Isa.40.11">Is 40:11</reference>).

<hi type="bold">reed--</hi>fragile: easily "shaken with the wind" (<reference osisRef="Matt.11.7">Mt 11:7</reference>). Those who are at best feeble, and who besides are oppressed by calamity or by the sense of sin.

<hi type="bold">break--</hi>entirely crush or condemn. Compare "bind up the broken-hearted" (<reference osisRef="Isa.50.4">Is 50:4</reference>; <reference osisRef="Isa.61.1">61:1</reference>; <reference osisRef="Matt.11.28">Mt 11:28</reference>).

<hi type="bold">flax--</hi>put for the lamp-wick, formed of flax. The believer is the lamp (so the Greek, <reference osisRef="Matt.5.15">Mt 5:15</reference>; <reference osisRef="John.5.35">Joh 5:35</reference>): 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.

<hi type="bold">truth--</hi><reference osisRef="Matt.12.20">Mt 12:20</reference> 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" (<reference osisRef="John.14.6">Joh 14:6</reference>). The gospel judicial sifting ("judgment") of believers and unbelievers, begun already in part (<reference osisRef="John.3.18">Joh 3:18</reference>, <reference osisRef="John.3.19">19</reference>; <reference osisRef="John.9.39">9:39</reference>), will be consummated victoriously in truth only at His second coming; <reference osisRef="Isa.42.13">Is 42:13</reference>, <reference osisRef="Isa.42.14">14</reference>, here, and <reference osisRef="Matt.12.32">Mt 12:32</reference>, 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 (<reference osisRef="Isa.42.2">Is 42:2</reference>), there shall be finally the judgment on His enemies, when the "truth" shall be perfectly developed. Compare <reference osisRef="Isa.61.1-Isa.61.3">Is 61:1-3</reference>, where the two comings are similarly joined (Psa 2:4-6, 8; <reference osisRef="Rev.15.2">Re 15:2</reference>, <reference osisRef="Rev.15.4">4</reference>; <reference osisRef="Rev.19.11-Rev.19.16">19:11-16</reference>). On "judgment," see on <reference osisRef="Isa.42.1">Is 42:1</reference>.

3. bruised-- "It pleased the Lord to bruise Him" (Is 53:5, 10; Ge 3:15); so He can feel for the bruised. As Is 42:2 described His unturbulent spirit towards His violent enemies (Mt 12:14-16), and His utter freedom from love of notoriety, so Is 42:3, His tenderness in cherishing the first spark of grace in the penitent (Is 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" (Is 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; Is 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 (Is 42:2), there shall be finally the judgment on His enemies, when the "truth" shall be perfectly developed. Compare Is 61:1-3, where the two comings are similarly joined (Psa 2:4-6, 8; Re 15:2, 4; 19:11-16). On "judgment," see on Is 42:1.


<hi type="bold">4. fail--</hi>faint; man in religion may become as the almost expiring flax-wick (<reference osisRef="Isa.42.3">Is 42:3</reference>), but not so He in His purposes of grace.

<hi type="bold">discouraged--</hi>literally, "broken," that is, checked in zeal by discouragements (compare <reference osisRef="Isa.49.4">Is 49:4</reference>, <reference osisRef="Isa.49.5">5</reference>). Rosenmuller not so well translates, "He shall not be too slow on the one hand, nor run too hastily on the other."

<hi type="bold">judgment--</hi>His true religion, the canon of His judgments and righteous reign.

<hi type="bold">isles ... wait, &c.--</hi>The distant lands beyond sea shall put their trust in His gospel way of salvation. <reference osisRef="Matt.12.21">Mt 12:21</reference> 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, <reference osisRef="Isa.30.18">Is 30:18</reference>). "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 (<reference osisRef="Isa.42.21">Is 42:21</reference>; <reference osisRef="Jer.23.6">Jr 23:6</reference>; <reference osisRef="Rom.10.4">Ro 10:4</reference>). "Isles" here, and in <reference osisRef="Isa.42.12">Is 42:12</reference>, may refer to the fact that the populations of which the Church was primarily formed were Gentiles of the countries bordering on the Mediterranean.

4. fail-- faint; man in religion may become as the almost expiring flax-wick (Is 42:3), but not so He in His purposes of grace. discouraged-- literally, "broken," that is, checked in zeal by discouragements (compare Is 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, Is 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 (Is 42:21; Jr 23:6; Ro 10:4). "Isles" here, and in Is 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.


5. Previously God had spoken of Messiah; now (<reference osisRef="Isa.42.5-Isa.42.7">Is 42:5-7</reference>) 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.

<hi type="bold">spread ... earth--</hi>(<reference osisRef="Ps.136.6">Psa 136:6</reference>).

5. Previously God had spoken of Messiah; now (Is 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-- (Psa 136:6).


<hi type="bold">6. in righteousness--</hi>rather, "for a righteous purpose" [Lowth]. (See <reference osisRef="Isa.42.21">Is 42:21</reference>). 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" (<reference osisRef="Rom.3.25">Ro 3:25</reference>, <reference osisRef="Rom.3.26">26</reference>; compare see on <reference osisRef="Isa.41.2">Is 41:2</reference>; <reference osisRef="Isa.45.13">Is 45:13</reference>; <reference osisRef="Isa.50.8">50:8</reference>, <reference osisRef="Isa.50.9">9</reference>).

<hi type="bold">hold ... hand--</hi>compare as to Israel, the type of Messiah, <reference osisRef="Hos.11.3">Ho 11:3</reference>.

<hi type="bold">covenant--</hi>the medium of the covenant, originally made between God and Abraham (<reference osisRef="Isa.49.8">Is 49:8</reference>). "The mediator of a better covenant" (<reference osisRef="Heb.8.6">He 8:6</reference>) than the law (see <reference osisRef="Isa.49.8">Is 49:8</reference>; <reference osisRef="Jer.31.33">Jr 31:33</reference>; <reference osisRef="Jer.50.5">50:5</reference>). So the abstract "peace," for peace-maker (<reference osisRef="Mic.5.5">Mi 5:5</reference>; <reference osisRef="Eph.2.14">Ep 2:14</reference>).

<hi type="bold">the people--</hi>Israel; as <reference osisRef="Isa.49.8">Is 49:8</reference>, compared with <reference osisRef="Isa.42.6">Is 42:6</reference>, proves (<reference osisRef="Luke.2.32">Lu 2:32</reference>).

6. in righteousness-- rather, "for a righteous purpose" [Lowth]. (See Is 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 Is 41:2; Is 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 (Is 49:8). "The mediator of a better covenant" (He 8:6) than the law (see Is 49:8; Jr 31:33; 50:5). So the abstract "peace," for peace-maker (Mi 5:5; Ep 2:14). the people-- Israel; as Is 49:8, compared with Is 42:6, proves (Lu 2:32).


<hi type="bold">7. blind--</hi>spiritually (<reference osisRef="Isa.42.16">Is 42:16</reference>, 18, 19; <reference osisRef="Isa.35.5">Is 35:5</reference>; <reference osisRef="John.9.39">Joh 9:39</reference>).

<hi type="bold">prison--</hi>(<reference osisRef="Isa.61.1">Is 61:1</reference>, 2).

<hi type="bold">darkness--</hi>opposed to "light" (<reference osisRef="Isa.42.6">Is 42:6</reference>; <reference osisRef="Eph.5.8">Ep 5:8</reference>; <reference osisRef="1Pet.2.9">1Pe 2:9</reference>).

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


8. God turns from addressing Messiah to the people.

<hi type="bold">Lord--</hi>Jehovah: God's distinguishing and incommunicable name, indicating essential being and immutable faithfulness (compare <reference osisRef="Exod.6.3">Ex 6:3</reference>; <reference osisRef="Ps.83.18">Psa 83:18</reference>; <reference osisRef="Ps.96.5">96:5</reference>; <reference osisRef="Hos.12.5">Ho 12:5</reference>).

<hi type="bold">my--</hi>that is due to Me, and to Me alone.

8. 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; Psa 83:18; 96:5; Ho 12:5). my-- that is due to Me, and to Me alone.


<hi type="bold">9. former things--</hi>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.

<hi type="bold">new--</hi>namely, predictions as to Messiah, who is to bring all nations to the worship of Jehovah (<reference osisRef="Isa.42.1">Is 42:1</reference>, <reference osisRef="Isa.4.6">4, 6</reference>).

<hi type="bold">spring forth--</hi>The same image from plants just beginning to germinate occurs in <reference osisRef="Isa.43.19">Is 43:19</reference>; <reference osisRef="Isa.58.8">58:8</reference>. Before there is the slightest indication to enable a sagacious observer to infer the coming event, God foretells it.

9. 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 (Is 42:1, 4, 6). spring forth-- The same image from plants just beginning to germinate occurs in Is 43:19; 58:8. Before there is the slightest indication to enable a sagacious observer to infer the coming event, God foretells it.


<hi type="bold">10. new song--</hi>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" (<reference osisRef="Isa.2.2">Is 2:2</reference>; 26:1; <reference osisRef="Rev.5.9">Re 5:9</reference>; <reference osisRef="Rev.14.3">14:3</reference>).

<hi type="bold">ye that go down to the sea--</hi>whose conversion will be the means of diffusing the Gospel to distant lands.

<hi type="bold">all ... therein--</hi>all the living creatures that fill the sea (<reference osisRef="Ps.96.11">Psa 96:11</reference>) [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 <reference osisRef="Isa.42.11">Is 42:11</reference>, 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.

10. 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" (Is 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 (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 Is 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.


<hi type="bold">11. cities--</hi>in a region not wholly waste, but mainly so, with an oasis here and there.

<hi type="bold">Kedar--</hi>in Arabia-Deserta (<reference osisRef="Isa.21.16">Is 21:16</reference>; <reference osisRef="Gen.25.13">Ge 25:13</reference>). The Kedarenians led a nomadic, wandering life. So Kedar is here put in general for that class of men.

<hi type="bold">rock--</hi>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.

<hi type="bold">the mountains--</hi>namely, of Paran, south of Sinai, in Arabia-Petræa [Vitringa].

11. cities-- in a region not wholly waste, but mainly so, with an oasis here and there. Kedar-- in Arabia-Deserta (Is 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].


<hi type="bold">12. glory ... islands--</hi>(<reference osisRef="Isa.24.15">Is 24:15</reference>).

12. glory... islands-- (Is 24:15).


13-16. Jehovah will no longer restrain His wrath: He will go forth as a mighty warrior (<reference osisRef="Exod.15.3">Ex 15:3</reference>) to destroy His people's and His enemies, and to deliver Israel (compare <reference osisRef="Ps.45.3">Psa 45:3</reference>).

<hi type="bold">stir up jealousy--</hi>rouse His indignation.

<hi type="bold">roar--</hi>image from the battle cry of a warrior.

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 Psa 45:3). stir up jealousy-- rouse His indignation. roar-- image from the battle cry of a warrior.


<hi type="bold">17. turned back ... ashamed--</hi>disappointed in their trust; the same phrase occurs in <reference osisRef="Ps.35.4">Psa 35:4</reference>.

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


<hi type="bold">18. deaf--</hi>namely, to the voice of God.

<hi type="bold">blind--</hi>to your duty and interest; wilfully so (<reference osisRef="Isa.42.20">Is 42:20</reference>). In this they differ from "the blind" (<reference osisRef="Isa.42.16">Is 42:16</reference>). The Jews are referred to. He had said, God would destroy the heathen idolatry; here he remembers that even Israel, His "servant" (<reference osisRef="Isa.42.19">Is 42:19</reference>), from whom better things might have been expected, is tainted with this sin.

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


<hi type="bold">19. my servant--</hi>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.

<hi type="bold">my messenger ... sent--</hi>Israel was designed by God to be the herald of His truth to other nations.

<hi type="bold">perfect--</hi>furnished with institutions, civil and religious, suited to their perfect well-being. Compare the title, "Jeshurun," the perfect one, applied to Israel (compare <reference osisRef="Isa.44.2">Is 44:2</reference>), 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 (<reference osisRef="Isa.41.8">Is 41:8</reference>), [Gesenius]. The language, "my servant" (compare <reference osisRef="Isa.42.1">Is 42:1</reference>), "messenger" (Mal 3:1), "perfect" (<reference osisRef="Rom.10.4">Ro 10:4</reference>; <reference osisRef="Heb.2.10">He 2:10</reference>; <reference osisRef="1Pet.2.22">1Pe 2:22</reference>), can, in the full antitypical sense, only apply to Christ. So <reference osisRef="Isa.42.21">Is 42:21</reference> 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 (<reference osisRef="Ps.38.13">Psa 38:13</reference>, <reference osisRef="Ps.38.14">14</reference>). Thus there is a transition by contrast from the moral blindness of Israel (<reference osisRef="Isa.42.18">Is 42:18</reference>) to the patient blindness and deafness of Messiah [Horsley].

19. 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 Is 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 (Is 41:8), [Gesenius]. The language, "my servant" (compare Is 42:1), "messenger" (Mal 3:1), "perfect" (Ro 10:4; He 2:10; 1Pe 2:22), can, in the full antitypical sense, only apply to Christ. So Is 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 (Is 42:18) to the patient blindness and deafness of Messiah [Horsley].


<hi type="bold">20. observest--</hi>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; Psa 78:1-72; 105:1-45).

<hi type="bold">he--</hi>transition from the second to the third person. "Opening ... ears," that is, though he (Israel) hath his ears open (see on <reference osisRef="Isa.6.10">Is 6:10</reference>). This language, too (see on <reference osisRef="Isa.42.19">Is 42:19</reference>), applies to Messiah as Jehovah's servant (<reference osisRef="Isa.50.5">Is 50:5</reference>; <reference osisRef="Ps.40.6">Psa 40:6</reference>).

20. 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; Psa 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 Is 6:10). This language, too (see on Is 42:19), applies to Messiah as Jehovah's servant (Is 50:5; Psa 40:6).


<hi type="bold">21. his righteousness--</hi>not His people's, but His own; <reference osisRef="Isa.42.24">Is 42:24</reference> shows that they had no righteousness (<reference osisRef="Isa.45.24">Is 45:24</reference>; <reference osisRef="Isa.59.16">59:16</reference>). God is well pleased with His Son ("in whom My soul delighteth," <reference osisRef="Isa.42.1">Is 42:1</reference>), "who fulfils all righteousness" (<reference osisRef="Matt.3.15">Mt 3:15</reference>) for them, and with them for His sake (compare <reference osisRef="Isa.42.6">Is 42:6</reference>; <reference osisRef="Ps.71.16">Psa 71:16</reference>, <reference osisRef="Ps.71.19">19</reference>; <reference osisRef="Matt.5.17">Mt 5:17</reference>; <reference osisRef="Rom.10.3">Ro 10:3</reference>, <reference osisRef="Rom.10.4">4</reference>; <reference osisRef="Phil.3.9">Php 3:9</reference>). 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.

21. his righteousness-- not His people's, but His own; Is 42:24 shows that they had no righteousness (Is 45:24; 59:16). God is well pleased with His Son ("in whom My soul delighteth," Is 42:1), "who fulfils all righteousness" (Mt 3:15) for them, and with them for His sake (compare Is 42:6; Psa 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.


<hi type="bold">22. holes--</hi>caught by their foes in the caverns where they had sought refuge [Barnes]. Or bound in subterranean dungeons [Maurer].

<hi type="bold">prison-houses--</hi>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 (<reference osisRef="Isa.42.21">Is 42:21</reference>), 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 (<reference osisRef="Isa.42.7">Is 42:7</reference>).

<hi type="bold">none saith, Restore--</hi>There is no deliverer (<reference osisRef="Isa.63.5">Is 63:5</reference>).

22. 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 (Is 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 (Is 42:7). none saith, Restore-- There is no deliverer (Is 63:5).


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


<hi type="bold">24. Who--</hi>Their calamity was not the work of chance, but God's immediate act for their sins.

<hi type="bold">Jacob ... Israel ... we--</hi>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 <reference osisRef="Josh.5.1">Jos 5:1</reference>).

24. 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).


<hi type="bold">25. him--</hi>Israel (<reference osisRef="Isa.42.24">Is 42:24</reference>).

<hi type="bold">strength of battle--</hi>violence of war.

<hi type="bold">it--</hi>the battle or war (compare <reference osisRef="Isa.10.16">Is 10:16</reference>).

<hi type="bold">knew not--</hi>knew not the lesson of repentance which the judgment was intended to teach (<reference osisRef="Isa.5.13">Is 5:13</reference>; <reference osisRef="Isa.9.13">9:13</reference>; <reference osisRef="Jer.5.3">Jr 5:3</reference>). <chapter eID="Isa.42"/>

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


<title type="x-s2">CHAPTER 43</title> <title type="x-s3"><reference osisRef="Isa.43.1-Isa.43.28">Is 43:1-28</reference>. A Succession of Arguments Wherein Israel May Be Assured that, Notwithstanding Their Perversity towards God (<reference osisRef="Isa.42.25">Is 42:25</reference>), He Will Deliver and Restore Them.</title>

<hi type="bold">1. But now--</hi>notwithstanding God's past just judgments for Israel's sins.

<hi type="bold">created--</hi>not only in the general sense, but specially created as a peculiar people unto Himself (<reference osisRef="Isa.43.7">Is 43:7</reference>, 15, 21; <reference osisRef="Isa.44.2">Is 44:2</reference>, 21, 24). So believers, "created in Christ Jesus" (<reference osisRef="Eph.2.10">Ep 2:10</reference>), "a peculiar people" (<reference osisRef="1Pet.2.9">1Pe 2:9</reference>).

<hi type="bold">redeemed--</hi>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 <reference osisRef="Isa.43.3">Is 43:3</reference>). 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.

<hi type="bold">called ... by ... name--</hi>not merely "called" in general, as in <reference osisRef="Isa.42.6">Is 42:6</reference>; <reference osisRef="Isa.48.12">48:12</reference>; <reference osisRef="Isa.51.2">51:2</reference>, but designated as His own peculiar people (compare <reference osisRef="Isa.45.3">Is 45:3</reference>, <reference osisRef="Isa.45.4">4</reference>; <reference osisRef="Exod.32.1">Ex 32:1</reference>; <reference osisRef="Exod.33.12">33:12</reference>; <reference osisRef="John.10.3">Joh 10:3</reference>).

CHAPTER 43 Is 43:1-28. A Succession of Arguments Wherein Israel May Be Assured that, Notwithstanding Their Perversity towards God (Is 42:25), He Will Deliver and Restore Them. 1. 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 (Is 43:7, 15, 21; Is 44:2, 21, 24). So believers, "created in Christ Jesus" (Ep 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 Is 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 Is 42:6; 48:12; 51:2, but designated as His own peculiar people (compare Is 45:3, 4; Ex 32:1; 33:12; Joh 10:3).


<hi type="bold">2. rivers ... not overflow thee--</hi>so in passing Jordan, though at its "overflow," when its "swellings" were especially dangerous (<reference osisRef="Josh.3.15">Jos 3:15</reference>; <reference osisRef="Jer.12.5">Jr 12:5</reference>).

<hi type="bold">waters ... fire--</hi>a proverbial phrase for the extremest perils (<reference osisRef="Ps.66.12">Psa 66:12</reference>; also <reference osisRef="Ps.138.7">Psa 138:7</reference>). Literally fulfilled at the Red Sea (<reference osisRef="Exod.14.21">Ex 14:21</reference>, <reference osisRef="Exod.14.22">22</reference>), and in the case of the three youths cast into the fiery furnace for conscience' sake (<reference osisRef="Dan.3.25">Da 3:25</reference>, <reference osisRef="Dan.3.27">27</reference>).

2. rivers... not overflow thee-- so in passing Jordan, though at its "overflow," when its "swellings" were especially dangerous (Jos 3:15; Jr 12:5). waters... fire-- a proverbial phrase for the extremest perils (Psa 66:12; also Psa 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).


<hi type="bold">3. Egypt for thy ransom--</hi>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, <reference osisRef="Gen.10.7">Ge 10:7</reference>, 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 <reference osisRef="Isa.20.1">Is 20:1</reference>) [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.

3. 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 Is 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.


<hi type="bold">4. Since--</hi>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 (<reference osisRef="Jer.31.3">Jr 31:3</reference>; <reference osisRef="Hos.11.1">Ho 11:1</reference>); "honorable" and "loved," refer to outward marks of honor and love from God.

<hi type="bold">men ... people--</hi>other nations for thee (so <reference osisRef="Isa.43.3">Is 43:3</reference>).

<hi type="bold">thy life--</hi>thy person.

4. 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 (Jr 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 Is 43:3). thy life-- thy person.


5. (<reference osisRef="Deut.30.3">De 30:3</reference>).

<hi type="bold">seed--</hi>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 (<reference osisRef="Jer.30.10">Jr 30:10</reference>, <reference osisRef="Jer.30.11">11</reference>; <reference osisRef="Amos.9.9">Am 9:9</reference>; <reference osisRef="Zech.2.6-Zech.2.13">Zec 2:6-13</reference>).

5. (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 (Jr 30:10, 11; Am 9:9; Zec 2:6-13).


<hi type="bold">6. Give up--</hi>namely, My people.

<hi type="bold">sons ... daughters--</hi>The feminine joined to the masculine expresses the complete totality of anything (<reference osisRef="Zech.9.17">Zec 9:17</reference>).

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


<hi type="bold">7. called by my name--</hi>belong to Israel, whose people, as sons of God, bear the name of their Father (<reference osisRef="Isa.44.5">Is 44:5</reference>; <reference osisRef="Isa.48.1">48:1</reference>).

<hi type="bold">for my glory--</hi>(<reference osisRef="Isa.43.21">Is 43:21</reference>; <reference osisRef="Isa.29.23">Is 29:23</reference>).

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


8. 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 (<reference osisRef="Isa.41.1">Is 41:1</reference>).

<hi type="bold">blind people--</hi>the Gentiles, who also, like Israel (<reference osisRef="Isa.42.19">Is 42:19</reference>), are blind (spiritually), though having eyes; that is, natural faculties, whereby they might know God (<reference osisRef="Rom.1.20">Ro 1:20</reference>, <reference osisRef="1Cor.1.21">21</reference>) [Lowth]. Or else, the Jews [Vitringa].

8. 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 (Is 41:1). blind people-- the Gentiles, who also, like Israel (Is 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].


<hi type="bold">9. who ... can declare this--</hi>who among the idolatrous soothsayers hath predicted this; that is, as to Cyrus being the deliverer of Israel?

<hi type="bold">former--</hi>predictions, as in <reference osisRef="Isa.42.9">Is 42:9</reference> [Maurer]. Or, things that shall first come to pass (see on <reference osisRef="Isa.41.21">Is 41:21</reference>, <reference osisRef="Isa.41.22">22</reference>) [Barnes].

<hi type="bold">let them bring forth their witnesses--</hi>as I do mine (<reference osisRef="Isa.43.10">Is 43:10</reference>).

<hi type="bold">justified--</hi>declared veracious in their pretended prophecies.

<hi type="bold">or--</hi>rather, "and"; let men hear their prediction and say, from the event, It is verified (see on <reference osisRef="Isa.41.26">Is 41:26</reference>).

9. 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 Is 42:9 [Maurer]. Or, things that shall first come to pass (see on Is 41:21, 22) [Barnes]. let them bring forth their witnesses-- as I do mine (Is 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 Is 41:26).


<hi type="bold">10. Ye--</hi>the Jews, to whom I have given predictions, verified by the event; and in delivering whom I have so often manifested My power (see <reference osisRef="Isa.43.3">Is 43:3</reference>, <reference osisRef="Isa.43.4">4</reference>; <reference osisRef="Isa.44.8">Is 44:8</reference>).

<hi type="bold">and my servant--</hi>that is, the whole Jewish people (<reference osisRef="Isa.41.8">Is 41:8</reference>).

<hi type="bold">believe--</hi>trust in.

<hi type="bold">formed--</hi>before I existed none of the false gods were formed. "Formed" applies to the idols, not to God. <reference osisRef="Rev.1.11">Re 1:11</reference> uses the same language to prove the Godhead of Jesus, as Isaiah here to prove the Godhead of Jehovah.

10. 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 Is 43:3, 4; Is 44:8). and my servant-- that is, the whole Jewish people (Is 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.


<hi type="bold">11. Lord--</hi>Jehovah.

<hi type="bold">saviour--</hi>temporally, from Babylon: eternally, from sin and hell (<reference osisRef="Hos.13.4">Ho 13:4</reference>; <reference osisRef="Acts.4.12">Ac 4:12</reference>). The same titles as are applied to God are applied to Jesus.

11. 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.


<hi type="bold">12. declared--</hi>predicted the future (<reference osisRef="Isa.41.22">Is 41:22</reference>, <reference osisRef="Isa.41.23">23</reference>).

<hi type="bold">saved--</hi>the nation, in past times of danger.

<hi type="bold">showed--</hi>namely, that I was God.

<hi type="bold">when ... no strange god, &c.--</hi>to whom the predictions uttered by Me could be assigned. "Strange" means foreign, introduced from abroad.

12. declared-- predicted the future (Is 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.


<hi type="bold">13. before--</hi>literally, from the time of the first existence of day.

<hi type="bold">let--</hi>Old English for "hinder" (<reference osisRef="Isa.14.27">Is 14:27</reference>). Rather, translate, "undo it" [Horsley].

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


<hi type="bold">14. sent--</hi>namely, the Medes and Persians (<reference osisRef="Isa.10.5">Is 10:5</reference>, <reference osisRef="Isa.10.6">6</reference>; <reference osisRef="Isa.13.3">13:3</reference>).

<hi type="bold">brought down--</hi>"made to go down" to the sea (<reference osisRef="Isa.42.10">Is 42:10</reference>), in order to escape the impending destruction of Babylon.

<hi type="bold">nobles--</hi>rather, "fugitives," namely, the foreigners who sojourned in populous Babylon (<reference osisRef="Isa.13.14">Is 13:14</reference>), distinct from the Chaldeans [Maurer].

<hi type="bold">whose cry is in the ships--</hi>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 (<reference osisRef="Isa.22.2">Is 22:2</reference>; <reference osisRef="Zeph.2.15">Zep 2:15</reference>). 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.

14. sent-- namely, the Medes and Persians (Is 10:5, 6; 13:3). brought down-- "made to go down" to the sea (Is 42:10), in order to escape the impending destruction of Babylon. nobles-- rather, "fugitives," namely, the foreigners who sojourned in populous Babylon (Is 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 (Is 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.


<hi type="bold">15. creator of Israel--</hi>(<reference osisRef="Isa.43.1">Is 43:1</reference>).

<hi type="bold">your--</hi>proved to be specially yours by delivering you.

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


16-17. 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 (<reference osisRef="Exod.14.21">Ex 14:21</reference>, <reference osisRef="Exod.22.27">22, 27</reference>, <reference osisRef="Exod.22.28">28</reference>).

16-17. 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).


18. 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].


<hi type="bold">19. new--</hi>unprecedented in its wonderful character (<reference osisRef="Isa.42.9">Is 42:9</reference>).

<hi type="bold">spring forth--</hi>as a germinating herb: a beautiful image of the silent but certain gradual growth of events in God's providence (<reference osisRef="Mark.4.26-Mark.4.28">Mr 4:26-28</reference>).

<hi type="bold">way in ... wilderness--</hi>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 <reference osisRef="Isa.41.17-Isa.41.19">Is 41:17-19</reference>). "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 (<reference osisRef="Acts.9.2">Ac 9:2</reference>; <reference osisRef="Acts.18.26">18:26</reference>). "Rivers" express the influences of the Holy Spirit (<reference osisRef="John.7.37-John.7.39">Joh 7:37-39</reference>). Israel's literal restoration hereafter is included, as appears by comparing <reference osisRef="Isa.11.15">Is 11:15</reference>, <reference osisRef="Isa.11.16">16</reference>.

19. new-- unprecedented in its wonderful character (Is 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 Is 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 Is 11:15, 16.


<hi type="bold">20. beast--</hi>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 (<reference osisRef="Ps.148.10">Psa 148:10</reference>) [Jerome].

<hi type="bold">dragons--</hi>"serpents," or else jackals (see on <reference osisRef="Isa.13.22">Is 13:22</reference>).

<hi type="bold">owls--</hi>rather, "ostriches."

20. 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 (Psa 148:10) [Jerome]. dragons-- "serpents," or else jackals (see on Is 13:22). owls-- rather, "ostriches."


<hi type="bold">21. This people--</hi>namely, The same as "My people, My chosen" (see <reference osisRef="Isa.43.1">Is 43:1</reference>, <reference osisRef="Isa.43.7">7</reference>; <reference osisRef="Ps.102.18">Psa 102:18</reference>).

<hi type="bold">my praise--</hi>on account of the many and great benefits conferred on them, especially their restoration.

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


<hi type="bold">22. But--</hi>Israel, however, is not to think that these divine favors are due to their own piety towards God. So the believer (<reference osisRef="Titus.3.5">Tit 3:5</reference>).

<hi type="bold">but--</hi>rather, "for."

<hi type="bold">weary of me--</hi>(<reference osisRef="Amos.8.5">Am 8:5</reference>, <reference osisRef="Amos.8.6">6</reference>; Mal 1:13), though "I have not wearied thee" (<reference osisRef="Isa.43.23">Is 43:23</reference>), yet "thou hast been weary of Me."

22. 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" (Is 43:23), yet "thou hast been weary of Me."


<hi type="bold">23. small cattle--</hi>rather, the "lamb" or "kid," required by the law to be daily offered to God (<reference osisRef="Exod.29.38">Ex 29:38</reference>; <reference osisRef="Num.28.3">Nu 28:3</reference>).

<hi type="bold">sacrifices--</hi>offered any way; whereas the Hebrew for "holocaust," or "burnt offering," denotes that which ascends as an offering consumed by fire.

<hi type="bold">I have not caused thee to serve--</hi>that is, to render the the service of a slave (<reference osisRef="Matt.11.30">Mt 11:30</reference>; <reference osisRef="Rom.8.15">Ro 8:15</reference>; <reference osisRef="1John.4.18">1Jo 4:18</reference>; <reference osisRef="1John.5.3">5:3</reference>).

<hi type="bold">offering--</hi>bloodless (<reference osisRef="Lev.2.1">Le 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>).

<hi type="bold">wearied--</hi>antithetical to <reference osisRef="Isa.43.22">Is 43:22</reference>, "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 (Psa 50:8-14; 51:16, 17; <reference osisRef="Mic.6.3">Mi 6:3</reference>, <reference osisRef="Mic.6.6-Mic.6.8">6-8</reference>).

23. 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 Is 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 (Psa 50:8-14; 51:16, 17; Mi 6:3, 6-8).


<hi type="bold">24. bought--</hi>for "sweet cane" (aromatic calamus) was not indigenous to Palestine, but had to be bought from foreign countries (<reference osisRef="Jer.6.20">Jr 6:20</reference>). It was used among the Hebrews to make the sacred ointment (<reference osisRef="Exod.30.23">Ex 30:23</reference>). It is often offered as a mark of hospitality.

<hi type="bold">filled--</hi>satiated (<reference osisRef="Jer.31.14">Jr 31:14</reference>). God deigns to use human language to adapt Himself to human modes of thought.

<hi type="bold">made me to serve--</hi>though "I have not caused thee to serve" (<reference osisRef="Isa.43.23">Is 43:23</reference>). Our sin made the Son of God to become "a servant." He served to save us from servile bondage (<reference osisRef="Phil.2.7">Php 2:7</reference>; <reference osisRef="Heb.2.14">He 2:14</reference>, <reference osisRef="2Cor.2.15">15</reference>).

<hi type="bold">wearied me--</hi>Though I have "not wearied thee" (<reference osisRef="Isa.43.23">Is 43:23</reference>; see <reference osisRef="Isa.1.14">Is 1:14</reference>).

24. bought-- for "sweet cane" (aromatic calamus) was not indigenous to Palestine, but had to be bought from foreign countries (Jr 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 (Jr 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" (Is 43:23). Our sin made the Son of God to become "a servant." He served to save us from servile bondage (Php 2:7; He 2:14, 15). wearied me-- Though I have "not wearied thee" (Is 43:23; see Is 1:14).


<hi type="bold">25. I, even I--</hi>the God against whom your sin is committed, and who alone can and will pardon. (<reference osisRef="Isa.44.22">Is 44:22</reference>).

<hi type="bold">for mine own sake--</hi>(<reference osisRef="Isa.48.9">Is 48:9</reference>, <reference osisRef="Isa.48.11">11</reference>). 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.

<hi type="bold">not remember ... sins--</hi>(<reference osisRef="Jer.31.34">Jr 31:34</reference>). When God forgives, He forgets; that is, treats the sinner as if He had forgotten his sins.

25. I, even I-- the God against whom your sin is committed, and who alone can and will pardon. (Is 44:22). for mine own sake-- (Is 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-- (Jr 31:34). When God forgives, He forgets; that is, treats the sinner as if He had forgotten his sins.


<hi type="bold">26. Put me in remembrance--</hi>Remind Me of every plea which thou hast to urge before Me in thy defense. Image from a trial (<reference osisRef="Isa.1.18">Is 1:18</reference>; 41:1). Our strongest plea is to remind God of His own promises. So Jacob did at Mahanaim and Peniel (<reference osisRef="Gen.32.9">Ge 32:9</reference>, <reference osisRef="Gen.32.12">12</reference>). God, then, instead of "pleading against us with His great power," "will put His strength" in us (<reference osisRef="Job.23.6">Job 23:6</reference>); we thus become "the Lord's remembrancers" (<reference osisRef="Isa.62.6">Is 62:6</reference>, Margin). "Declare God's righteousness" vindicated in Jesus Christ "that thou mayest be justified" (<reference osisRef="Rom.3.26">Ro 3:26</reference>; compare <reference osisRef="Isa.20.1-Isa.20.6">Is 20:1-6</reference>, and <reference osisRef="Ps.143.2">Psa 143:2</reference>).

26. Put me in remembrance-- Remind Me of every plea which thou hast to urge before Me in thy defense. Image from a trial (Is 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" (Is 62:6, Margin). "Declare God's righteousness" vindicated in Jesus Christ "that thou mayest be justified" (Ro 3:26; compare Is 20:1-6, and Psa 143:2).


<hi type="bold">27. first father--</hi>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.

<hi type="bold">teachers--</hi>literally, "interpreters" between God and man, the priests (<reference osisRef="Job.33.23">Job 33:23</reference>; Mal 2:7).

27. 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).


<hi type="bold">28. profaned the princes--</hi>(<reference osisRef="Ps.89.39">Psa 89:39</reference>; <reference osisRef="Lam.2.2">La 2:2</reference>, <reference osisRef="2Cor.6.7">6, 7</reference>). 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.

<hi type="bold">princes of the sanctuary--</hi>"governors of" it (<reference osisRef="1Chr.24.5">1Ch 24:5</reference>); directing its holy services; priests.

<hi type="bold">curse--</hi>Hebrew, cherim, a "solemn anathema," or "excommunication."

<hi type="bold">reproaches--</hi>(<reference osisRef="Ps.123.3">Psa 123:3</reference>, <reference osisRef="Ps.123.4">4</reference>). <chapter eID="Isa.43"/>

28. profaned the princes-- (Psa 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-- (Psa 123:3, 4).


<title type="x-s2">CHAPTER 44</title> <title type="x-s3"><reference osisRef="Isa.44.1-Isa.44.28">Is 44:1-28</reference>. Continuation of the Previous Chapter.</title>

<hi type="bold">1-5. Yet--</hi>Though thou hast sinned, yet hear God's gracious promise as to thy deliverance.

<hi type="bold">chosen--</hi>(<reference osisRef="Isa.41.8">Is 41:8</reference>).

CHAPTER 44 Is 44:1-28. Continuation of the Previous Chapter. 1-5. Yet-- Though thou hast sinned, yet hear God's gracious promise as to thy deliverance. chosen-- (Is 41:8).


6. Here follows an argument for Jehovah, as the only God, and against the idols, as vanity (see on <reference osisRef="Isa.41.4">Is 41:4</reference>; <reference osisRef="Isa.43.1">Is 43:1</reference>; <reference osisRef="Isa.43.10-Isa.43.12">Is 43:10-12</reference>).

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


7. Who but God can predict future events and declare also the order and time of each (see on <reference osisRef="Isa.41.22">Is 41:22</reference>, <reference osisRef="Isa.41.23">23</reference>; <reference osisRef="Isa.45.21">Is 45:21</reference>)?

<hi type="bold">call--</hi>"openly proclaim" (<reference osisRef="Isa.40.6">Is 40:6</reference>) things to come [Maurer]. Or, "call forth" the event; command that it happen (<reference osisRef="Isa.46.11">Is 46:11</reference>; <reference osisRef="Isa.48.15">48:15</reference>), [Barnes].

<hi type="bold">set ... in order--</hi>There is no chance or confusion; all events occur in the order best fitted to subserve God's plans.

<hi type="bold">for me--</hi>It is FOR God that all things exist and take place (<reference osisRef="Rev.4.11">Re 4:11</reference>). But Maurer translates, "Let him set it forth (<reference osisRef="Job.37.19">Job 37:19</reference>) to me."

<hi type="bold">since ... ancient people--</hi>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 (<reference osisRef="Isa.44.8">Is 44:8</reference>). As to their being God's "ancient (everlasting) people," see <reference osisRef="Deut.32.7-Deut.32.9">De 32:7-9</reference>; <reference osisRef="Jer.31.3">Jr 31:3</reference>; the type of the redeemed Church (<reference osisRef="Eph.1.4">Ep 1:4</reference>).

7. Who but God can predict future events and declare also the order and time of each (see on Is 41:22, 23; Is 45:21)? call-- "openly proclaim" (Is 40:6) things to come [Maurer]. Or, "call forth" the event; command that it happen (Is 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 (Is 44:8). As to their being God's "ancient (everlasting) people," see De 32:7-9; Jr 31:3; the type of the redeemed Church (Ep 1:4).


<hi type="bold">8. be afraid--</hi>literally, "be astounded," or "distracted with fear."

<hi type="bold">from that time--</hi>namely, from the time that "I appointed the ancient people" (<reference osisRef="Isa.44.7">Is 44:7</reference>). 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].

<hi type="bold">no God--</hi>Hebrew, tsur, "rock" (<reference osisRef="Deut.32.4">De 32:4</reference>); that is, a stronghold to take refuge in, and a solid foundation to build on.

8. be afraid-- literally, "be astounded," or "distracted with fear." from that time-- namely, from the time that "I appointed the ancient people" (Is 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.


9. (<reference osisRef="Isa.40.18">Is 40:18</reference>, <reference osisRef="Isa.40.20">20</reference>; <reference osisRef="Isa.41.29">41:29</reference>).

<hi type="bold">delectable things--</hi>the idols in which they take such pride and delight.

<hi type="bold">not profit--</hi>(<reference osisRef="Hab.2.18">Ha 2:18</reference>).

<hi type="bold">they are their own witnesses--</hi>contrasted with, "Ye are My witnesses" (<reference osisRef="Isa.44.8">Is 44:8</reference>). "They," that is, both the makers and the idols, are witnesses against themselves, for the idols palpably see and know nothing (<reference osisRef="Ps.115.4-Ps.115.8">Psa 115:4-8</reference>).

<hi type="bold">that they may be ashamed--</hi>the consequence deducible from the whole previous argument, not merely from the words immediately preceding, as in <reference osisRef="Isa.28.13">Is 28:13</reference>; <reference osisRef="Isa.36.12">36:12</reference>. I say all this to show that they are doomed to perish with shame, which is their only fitting end.

9. (Is 40:18, 20; 41:29). delectable things-- the idols in which they take such pride and delight. not profit-- (Ha 2:18). they are their own witnesses-- contrasted with, "Ye are My witnesses" (Is 44:8). "They," that is, both the makers and the idols, are witnesses against themselves, for the idols palpably see and know nothing (Psa 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 Is 28:13; 36:12. I say all this to show that they are doomed to perish with shame, which is their only fitting end.


<hi type="bold">10. Who ... ?--</hi>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 (<reference osisRef="1Cor.8.4">1Co 8:4</reference>)!

10. 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)!


<hi type="bold">11. his fellows--</hi>the associates of him who makes an idol; or of the idol (see <reference osisRef="Deut.7.26">De 7:26</reference>; <reference osisRef="Ps.115.8">Psa 115:8</reference>; <reference osisRef="Hos.4.17">Ho 4:17</reference>).

<hi type="bold">they are of men--</hi>They are mortal men themselves; what better, then, can the idol be than its maker?

<hi type="bold">gathered together ... stand up--</hi>as in a court of justice, to try the issue between God and them (see on <reference osisRef="Isa.41.1">Is 41:1</reference>; <reference osisRef="Isa.41.21">Is 41:21</reference>).

<hi type="bold">yet--</hi>wrongly inserted in English Version. The issue of the trial shall be, "they shall fear," &c.

11. his fellows-- the associates of him who makes an idol; or of the idol (see De 7:26; Psa 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 Is 41:1; Is 41:21). yet-- wrongly inserted in English Version. The issue of the trial shall be, "they shall fear," &c.


<hi type="bold">12. tongs--</hi>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.

<hi type="bold">hungry ... drinketh no water--</hi>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.

12. 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.


13. After the smith's work in preparing the instruments comes the carpenter's work in forming the idol.

<hi type="bold">rule--</hi>rather, "line" [Barnes].

<hi type="bold">with a line--</hi>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].

<hi type="bold">planes--</hi>rather, "chisels" or "carving tools," for a plane would not answer for carving.

<hi type="bold">compass--</hi>from a Hebrew root, "to make a circle"; by it, symmetry of form is secured.

<hi type="bold">according to ... beauty of a man--</hi>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."

<hi type="bold">that it may remain in ... house--</hi>the only thing it was good for; it could not hear nor save (compare Wisdom 13:15).

13. 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).


14. Description of the material out of which the idol is formed.

<hi type="bold">cypress--</hi>rather, from Hebrew root, "to be hard," the holm oak," an evergreen abundant in Palestine [Gesenius].

<hi type="bold">strengtheneth--</hi>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 (<reference osisRef="Ps.80.15">Psa 80:15</reference>, <reference osisRef="Ps.80.17">17</reference>) [Gesenius]. But English Version gives a good sense: "strengtheneth"; that is, rears to maturity; a meaning suitable also to the context of <reference osisRef="Ps.80.15">Psa 80:15</reference>, <reference osisRef="Ps.80.17">17</reference>, where Israel is compared to a vine planted by Jehovah [Maurer].

<hi type="bold">rain doth nourish it--</hi>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 (<reference osisRef="Jer.14.22">Jr 14:22</reference>).

14. 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 (Psa 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 Psa 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 (Jr 14:22).


15. 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!

<hi type="bold">thereto--</hi>rather, "he falleth down before them," that is, such images [Maurer].

15. 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].


<hi type="bold">16. part ... part--</hi>not distinct parts, but the same part of the wood (compare <reference osisRef="Isa.44.17">Is 44:17</reference>).

<hi type="bold">eateth--</hi>that is, cooks so as to eat (<reference osisRef="Isa.44.19">Is 44:19</reference>).

<hi type="bold">I have seen--</hi>I feel its power.

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


<hi type="bold">18. he, &c.--</hi>God hath given them over to judicial blindness; not His direct physical, but His providential agency in administering His moral government, is meant (<reference osisRef="Isa.6.9">Is 6:9</reference>, <reference osisRef="Isa.6.10">10</reference>). "Shut," literally, "daubed," plastered up; it is an Eastern custom in some cases to seal up the eyes of offenders.

18. 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 (Is 6:9, 10). "Shut," literally, "daubed," plastered up; it is an Eastern custom in some cases to seal up the eyes of offenders.