Isaiah 41
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Isaiah 41
Keep Silence Before Me, O Islands
1Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment.
Jamieson-Fausset-Brown
CHAPTER 41
Is 41:1-29. Additional Reasons Why the Jews Should Place Confidence in God's Promises of Delivering Them; He Will Raise Up a Prince as Their Deliverer, Whereas the Idols Could Not Deliver the Heathen Nations from That Prince.
1. (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Ge 28:16, 17, as to the spirit in which we ought to behave before God.
before me--rather (turning), "towards me" [Maurer].
islands--including all regions beyond sea (Jr 25:22), maritime regions, not merely isles in the strict sense.
renew ... strength--Let them gather their strength for the argument; let them adduce their strongest arguments (compare Is 1:18; Job 9:32). "Judgment" means here, to decide the point at issue between us.
CHAPTER 41
Is 41:1-29. Additional Reasons Why the Jews Should Place Confidence in God's Promises of Delivering Them; He Will Raise Up a Prince as Their Deliverer, Whereas the Idols Could Not Deliver the Heathen Nations from That Prince.
1. (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Ge 28:16, 17, as to the spirit in which we ought to behave before God.
before me--rather (turning), "towards me" [Maurer].
islands--including all regions beyond sea (Jr 25:22), maritime regions, not merely isles in the strict sense.
renew ... strength--Let them gather their strength for the argument; let them adduce their strongest arguments (compare Is 1:18; Job 9:32). "Judgment" means here, to decide the point at issue between us.
The Pulpit Commentary
ANNOUNCEMENT OF THE DELIVERER, AND EFFECT ON THE SURROUNDING NATIONS. Isaiah returns to the standpoint of Isa_40:9-11. A deliverer of Israel is about to appear. The nations are therefore summoned to attend, and consider the facts (Isa_40:1). He will carry all before him (Isa_40:2, Isa_40:3), being raised up by God (Isa_40:4). The nations will tremble, and seek the protection of their idol-deities (Isa_40:5-7).
Keep silence before me, O islands. God is the speaker. The "islands," or maritime lands of Western Asia, are to be silent before him, pondering the facts with a view to future argument. "Then let them speak" (see Isa_41:21-29). Let the people renew their strength; rather, the peoples or the nations; i.e. the inhabitants of the maritime tracts. To judgment; i.e. to a discussion,, which shall terminate in a right verdict.
ANNOUNCEMENT OF THE DELIVERER, AND EFFECT ON THE SURROUNDING NATIONS. Isaiah returns to the standpoint of Isa_40:9-11. A deliverer of Israel is about to appear. The nations are therefore summoned to attend, and consider the facts (Isa_40:1). He will carry all before him (Isa_40:2, Isa_40:3), being raised up by God (Isa_40:4). The nations will tremble, and seek the protection of their idol-deities (Isa_40:5-7).
Keep silence before me, O islands. God is the speaker. The "islands," or maritime lands of Western Asia, are to be silent before him, pondering the facts with a view to future argument. "Then let them speak" (see Isa_41:21-29). Let the people renew their strength; rather, the peoples or the nations; i.e. the inhabitants of the maritime tracts. To judgment; i.e. to a discussion,, which shall terminate in a right verdict.
2Who raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over kings? he gave them as the dust to his sword, and as driven stubble to his bow.
Jamieson-Fausset-Brown
2. Who--else but God? The fact that God "raiseth up" Cyrus and qualifies him for becoming the conqueror of the nations and deliverer of God's people, is a strong argument why they should trust in Him. The future is here prophetically represented as present or past.
the righteous man--Cyrus; as Is 44:28; 45:1-4, 13; 46:11, "from the East," prove. Called "righteous," not so much on account of his own equity [Herodotus, 3.89], as because he fulfilled God's righteous will in restoring the Jews from their unjust captivity. Raised him up in righteousness. The Septuagint takes the Hebrew as a noun "righteousness." Maurer translates, "Who raised up him whom salvation (national and temporal, the gift of God's 'righteousness' to the good, Is 32:17; compare Is 45:8; 51:5) meets at his foot" (that is, wherever he goes). Cyrus is said to come from the East, because Persia is east of Babylon; but in Is 41:25, from the north, in reference to Media. At the same time the full sense of righteousness, or righteous, and of the whole passage, is realized only in Messiah, Cyrus' antitype (Cyrus knew not God, Is 45:4). He goes forth as the Universal Conqueror of the "nations," in righteousness making war (Psa 2:8, 9; Re 19:11-15; 6:2; 2:26, 27). "The idols He shall utterly abolish" (compare Is 7:23, with Is 2:18). Righteousness was always raised up from the East. Paradise was east of Eden. The cherubim were at the east of the garden. Abraham was called from the East. Judea, the birthplace of Messiah, was in the East.
called ... to ... foot--called him to attend His (God's) steps, that is, follow His guidance. In Ezr 1:2, Cyrus acknowledges Jehovah as the Giver of his victories. He subdued the nations from the Euxine to the Red Sea, and even Egypt (says Xenophon).
dust--(Is 17:13; 29:5; Psa 18:42). Persia, Cyrus' country, was famed for the use of the "bow" (Is 22:6). "Before him" means "gave them into his power" (Jos 10:12). Maurer translates, "Gave his (the enemy's) sword to be dust, and his (the enemy's) bow to be as stubble" (Job 41:26, 29).
2. Who--else but God? The fact that God "raiseth up" Cyrus and qualifies him for becoming the conqueror of the nations and deliverer of God's people, is a strong argument why they should trust in Him. The future is here prophetically represented as present or past.
the righteous man--Cyrus; as Is 44:28; 45:1-4, 13; 46:11, "from the East," prove. Called "righteous," not so much on account of his own equity [Herodotus, 3.89], as because he fulfilled God's righteous will in restoring the Jews from their unjust captivity. Raised him up in righteousness. The Septuagint takes the Hebrew as a noun "righteousness." Maurer translates, "Who raised up him whom salvation (national and temporal, the gift of God's 'righteousness' to the good, Is 32:17; compare Is 45:8; 51:5) meets at his foot" (that is, wherever he goes). Cyrus is said to come from the East, because Persia is east of Babylon; but in Is 41:25, from the north, in reference to Media. At the same time the full sense of righteousness, or righteous, and of the whole passage, is realized only in Messiah, Cyrus' antitype (Cyrus knew not God, Is 45:4). He goes forth as the Universal Conqueror of the "nations," in righteousness making war (Psa 2:8, 9; Re 19:11-15; 6:2; 2:26, 27). "The idols He shall utterly abolish" (compare Is 7:23, with Is 2:18). Righteousness was always raised up from the East. Paradise was east of Eden. The cherubim were at the east of the garden. Abraham was called from the East. Judea, the birthplace of Messiah, was in the East.
called ... to ... foot--called him to attend His (God's) steps, that is, follow His guidance. In Ezr 1:2, Cyrus acknowledges Jehovah as the Giver of his victories. He subdued the nations from the Euxine to the Red Sea, and even Egypt (says Xenophon).
dust--(Is 17:13; 29:5; Psa 18:42). Persia, Cyrus' country, was famed for the use of the "bow" (Is 22:6). "Before him" means "gave them into his power" (Jos 10:12). Maurer translates, "Gave his (the enemy's) sword to be dust, and his (the enemy's) bow to be as stubble" (Job 41:26, 29).
The Pulpit Commentary
Who raised up the righteous man, etc.? rather, who raised up from the East one whom righteousness will call to his foot. It is generally agreed among moderns that the reference is to Cyrus, who is further referred to in Isa_41:25, in Isa_44:28; Isa_45:1-4, Isa_45:13; and Isa_46:11. Cyrus, whether we regard him as King of Persia, or as King of Elam (Susiana), would come from a land lying east of Babylon. "Righteousness called him to his foot" when God, the Righteous One, made him his minister, and gave him a certain task to perform (Isa_44:28). Gave the nations before him; rather, gives, or will give. That he was God's instrument must be admitted by all who allow that the course of history is determined by a superintending Providence. Made him rule over kings. Mr. Cheyne translates, "makes him trample upon kings," which seems to give the true sense. It was certainly not the general policy of Cyrus to establish under him a number of subject kings, but rather to rule the conquered countries by means of Persian or Median governors He gave them as the dust to his sword, etc.; or, according to some, he maketh their sword as dust, and their bow as driven stubble. The result is the same, whichever we regard as the true construction. The prophecy tells of the ease and completeness with which Cyrus vanquished his enemies.
Who raised up the righteous man, etc.? rather, who raised up from the East one whom righteousness will call to his foot. It is generally agreed among moderns that the reference is to Cyrus, who is further referred to in Isa_41:25, in Isa_44:28; Isa_45:1-4, Isa_45:13; and Isa_46:11. Cyrus, whether we regard him as King of Persia, or as King of Elam (Susiana), would come from a land lying east of Babylon. "Righteousness called him to his foot" when God, the Righteous One, made him his minister, and gave him a certain task to perform (Isa_44:28). Gave the nations before him; rather, gives, or will give. That he was God's instrument must be admitted by all who allow that the course of history is determined by a superintending Providence. Made him rule over kings. Mr. Cheyne translates, "makes him trample upon kings," which seems to give the true sense. It was certainly not the general policy of Cyrus to establish under him a number of subject kings, but rather to rule the conquered countries by means of Persian or Median governors He gave them as the dust to his sword, etc.; or, according to some, he maketh their sword as dust, and their bow as driven stubble. The result is the same, whichever we regard as the true construction. The prophecy tells of the ease and completeness with which Cyrus vanquished his enemies.
3He pursued them, and passed safely; even by the way that he had not gone with his feet.
Jamieson-Fausset-Brown
3. Cyrus had not visited the regions of the Euphrates and westward until he visited them for conquest. So the gospel conquests penetrated regions where the name of God was unknown before.
3. Cyrus had not visited the regions of the Euphrates and westward until he visited them for conquest. So the gospel conquests penetrated regions where the name of God was unknown before.
The Pulpit Commentary
He pursued them, and passed safely; rather, he shall pursue them, and shall pass on in safety. Even by the way that he had not gone with his feet; rather, a path with his feet he shall not tread. ,The meaning seems to be that he will dispense with customary paths, making his advance everywhere over all obstacles, by untrodden ways. Compare the frequent boasts of the Assyrian kings: "To the recesses of the deep forests and the peaks of the difficult mountains, which had never been trodden by the foot of man, I ascended'. "Difficult mountain chains, and inaccessible hills, which none of our kings had ever previously reached—tedious paths and unopened roads—I traversed". "The lands of Sihak, of Arda, of Ulayan, of Alluria, inaccessible mountains, impossible for the horses, and inaccessible for myself, I went through".
He pursued them, and passed safely; rather, he shall pursue them, and shall pass on in safety. Even by the way that he had not gone with his feet; rather, a path with his feet he shall not tread. ,The meaning seems to be that he will dispense with customary paths, making his advance everywhere over all obstacles, by untrodden ways. Compare the frequent boasts of the Assyrian kings: "To the recesses of the deep forests and the peaks of the difficult mountains, which had never been trodden by the foot of man, I ascended'. "Difficult mountain chains, and inaccessible hills, which none of our kings had ever previously reached—tedious paths and unopened roads—I traversed". "The lands of Sihak, of Arda, of Ulayan, of Alluria, inaccessible mountains, impossible for the horses, and inaccessible for myself, I went through".
4Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he.
Jamieson-Fausset-Brown
4. Who--else but God?
calling ... generations from ... beginning--The origin and position of all nations are from God (De 32:8; Ac 17:26); what is true of Cyrus and his conquests is true of all the movements of history from the first; all are from God.
with the last--that is, the last (Is 44:6; 48:12).
4. Who--else but God?
calling ... generations from ... beginning--The origin and position of all nations are from God (De 32:8; Ac 17:26); what is true of Cyrus and his conquests is true of all the movements of history from the first; all are from God.
with the last--that is, the last (Is 44:6; 48:12).
The Pulpit Commentary
Who hath wrought and done it? i.e. "by whom has this mighty conqueror been raised up?" Can any of the idol-gods claim him as their protege? Assuredly not. He is my work; I, Jehovah, that have called (into being) the generations (of man) from the beginning (of the world)—I, Jehovah, the First, and with the last, am he that he has done this thing. By "the First, and with the last"—a favourite phrase in these later chapters (see Isa_45:6 and Isa_48:12)—seems to be meant simply "the Eternal" (comp. Rev_1:8, Rev_1:11, Rev_1:17; Rev_2:8; Rev_21:6; Rev_22:13).
Who hath wrought and done it? i.e. "by whom has this mighty conqueror been raised up?" Can any of the idol-gods claim him as their protege? Assuredly not. He is my work; I, Jehovah, that have called (into being) the generations (of man) from the beginning (of the world)—I, Jehovah, the First, and with the last, am he that he has done this thing. By "the First, and with the last"—a favourite phrase in these later chapters (see Isa_45:6 and Isa_48:12)—seems to be meant simply "the Eternal" (comp. Rev_1:8, Rev_1:11, Rev_1:17; Rev_2:8; Rev_21:6; Rev_22:13).
5The isles saw it, and feared; the ends of the earth were afraid, drew near, and came.
Jamieson-Fausset-Brown
5. feared--that they would be subdued.
drew near, and came--together, for mutual defense.
5. feared--that they would be subdued.
drew near, and came--together, for mutual defense.
The Pulpit Commentary
The isles saw it, and feared. A general terror seized the nations on the conquest of the Medes by Cyrus. Croesus of Lydia, Nabonidus of Babylon, and Amasis of Egypt, were at once drawn together by the common danger, and made alliance offensive and defensive (Herod; 1.77). The weaker tribes and peoples gave themselves up for lost. Scarcely any resistance seems to have been offered to the Persian arms by the tribes between the Halys and Indus, the Jaxartes and the Indian Ocean. Lydia and Babylon alone made a stout fight; but even these were conquered without very much difficulty. The ends of the earth … drew near; i.e. distant nations held (will hold) consultation together on the danger which threatens them. The league of Lydia, Babylon, and Egypt is the only known instance of such "drawing near" (see the preceding note). Isaiah anticipates marked consultations and exhortations with respect to the idol-gods, in which trust should be put; but perhaps he is scarcely serious in verses 6, 7. Rather he is indulging his sarcastic humour at the expense of the idols and of those who put their trust in them.
The isles saw it, and feared. A general terror seized the nations on the conquest of the Medes by Cyrus. Croesus of Lydia, Nabonidus of Babylon, and Amasis of Egypt, were at once drawn together by the common danger, and made alliance offensive and defensive (Herod; 1.77). The weaker tribes and peoples gave themselves up for lost. Scarcely any resistance seems to have been offered to the Persian arms by the tribes between the Halys and Indus, the Jaxartes and the Indian Ocean. Lydia and Babylon alone made a stout fight; but even these were conquered without very much difficulty. The ends of the earth … drew near; i.e. distant nations held (will hold) consultation together on the danger which threatens them. The league of Lydia, Babylon, and Egypt is the only known instance of such "drawing near" (see the preceding note). Isaiah anticipates marked consultations and exhortations with respect to the idol-gods, in which trust should be put; but perhaps he is scarcely serious in verses 6, 7. Rather he is indulging his sarcastic humour at the expense of the idols and of those who put their trust in them.
6They helped every one his neighbour; and every one said to his brother, Be of good courage.
Jamieson-Fausset-Brown
6. Be of good courage--Be not alarmed because of Cyrus, but make new images to secure the favor of the gods against him.
6. Be of good courage--Be not alarmed because of Cyrus, but make new images to secure the favor of the gods against him.
7So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the sodering: and he fastened it with nails, that it should not be moved.
Jamieson-Fausset-Brown
7. One workman encourages the other to be quick in finishing the idol, so as to avert the impending danger.
nails--to keep it steady in its place. Wisdom 13:15, 16, gives a similar picture of the folly of idolatry.
7. One workman encourages the other to be quick in finishing the idol, so as to avert the impending danger.
nails--to keep it steady in its place. Wisdom 13:15, 16, gives a similar picture of the folly of idolatry.
The Pulpit Commentary
The carpenter, etc. (comp. Isa_40:19, Isa_40:20 for the variety of workmen employed in the production of idols). Each encourages the others to manufacture a right good god. When all is done, there is, however, need of soldering, and of nails, that the wretched object may be kept erect, and not show its weakness by falling, like Dagon, upon its own threshold (1Sa_5:4).
The carpenter, etc. (comp. Isa_40:19, Isa_40:20 for the variety of workmen employed in the production of idols). Each encourages the others to manufacture a right good god. When all is done, there is, however, need of soldering, and of nails, that the wretched object may be kept erect, and not show its weakness by falling, like Dagon, upon its own threshold (1Sa_5:4).
Israel, My Servant, Fear Not
8But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend.
Jamieson-Fausset-Brown
8. Contrast between the idolatrous nations whom God will destroy by Cyrus, and Israel whom God will deliver by the same man for their forefathers' sake.
servant--so termed as being chosen by God to worship Him themselves, and to lead other peoples to do the same (Is 45:4).
Jacob ... chosen--(Psa 135:4).
my friend--literally, "loving me."
8. Contrast between the idolatrous nations whom God will destroy by Cyrus, and Israel whom God will deliver by the same man for their forefathers' sake.
servant--so termed as being chosen by God to worship Him themselves, and to lead other peoples to do the same (Is 45:4).
Jacob ... chosen--(Psa 135:4).
my friend--literally, "loving me."
The Pulpit Commentary
A PROMISE TO ISRAEL OF GOD'S PROTECTION AND SUPPORT THROUGH THE TROUBLOUS PERIOD THAT IS APPROACHING. Israel is assured
(1) of God's faithfulness (Isa_41:8, Isa_41:9);
(2) of special divinely infused strength (Isa_41:10);
(3) of the infusion of weakness into their enemies (Isa_41:11, Isa_41:12);
(4) of external Divine aid (Isa_41:13, Isa_41:14);
(5) of an aggressive vigour that shall enable them to scatter their foes (Isa_41:15, Isa_41:16); and
(6) of spiritual refreshment even amidst their worst sufferings (Isa_41:17-19).
The eye of the prophet travels perhaps, in part, beyond the period of the Captivity; but he is mainly bent on giving the people grounds of comfort and trust during that trying time.
Israel … my servant (comp. Isa_44:1, Isa_44:2, Isa_44:21; Isa_45:4; Isa_48:20; Isa_49:3-6, etc.). The title characterizes these later chapters, and, while standing no doubt in some special relation to the "Servant of Jehovah" who is the subject of Isa_42:1-5; Isa_49:5-7, etc; is perhaps mainly selected, and dwelt on, to console Israel in captivity, when servants of the King of Babylon (2Ch_36:20), by the thought that their true Master was God himself, and that to him, and him only, did they really belong. Jacob whom I have chosen (comp. Isa_44:1). (On this "choice," and the love which it implied, see Deu_7:6-8; Deu_10:15) Abraham my friend; or, Abraham that loved me. It was the special privilege of Abraham to be known as God's friend (see 2Ch_20:7; Jas_2:23) among the Hebrews, even as he is among the Arabs to this day. The "friendship" intended comprised, no doubt, both an active and a passive element, but it is the active element which the word principally enforces. Abraham loved God, and showed his love by his obedience.
A PROMISE TO ISRAEL OF GOD'S PROTECTION AND SUPPORT THROUGH THE TROUBLOUS PERIOD THAT IS APPROACHING. Israel is assured
(1) of God's faithfulness (Isa_41:8, Isa_41:9);
(2) of special divinely infused strength (Isa_41:10);
(3) of the infusion of weakness into their enemies (Isa_41:11, Isa_41:12);
(4) of external Divine aid (Isa_41:13, Isa_41:14);
(5) of an aggressive vigour that shall enable them to scatter their foes (Isa_41:15, Isa_41:16); and
(6) of spiritual refreshment even amidst their worst sufferings (Isa_41:17-19).
The eye of the prophet travels perhaps, in part, beyond the period of the Captivity; but he is mainly bent on giving the people grounds of comfort and trust during that trying time.
Israel … my servant (comp. Isa_44:1, Isa_44:2, Isa_44:21; Isa_45:4; Isa_48:20; Isa_49:3-6, etc.). The title characterizes these later chapters, and, while standing no doubt in some special relation to the "Servant of Jehovah" who is the subject of Isa_42:1-5; Isa_49:5-7, etc; is perhaps mainly selected, and dwelt on, to console Israel in captivity, when servants of the King of Babylon (2Ch_36:20), by the thought that their true Master was God himself, and that to him, and him only, did they really belong. Jacob whom I have chosen (comp. Isa_44:1). (On this "choice," and the love which it implied, see Deu_7:6-8; Deu_10:15) Abraham my friend; or, Abraham that loved me. It was the special privilege of Abraham to be known as God's friend (see 2Ch_20:7; Jas_2:23) among the Hebrews, even as he is among the Arabs to this day. The "friendship" intended comprised, no doubt, both an active and a passive element, but it is the active element which the word principally enforces. Abraham loved God, and showed his love by his obedience.
9Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away.
Jamieson-Fausset-Brown
9. Abraham, the father of the Jews, taken from the remote Ur of the Chaldees. Others take it of Israel, called out of Egypt (De 4:37; Ho 11:1).
from the chief men--literally, "the elbows"; so the joints; hence the root which joins the tree to the earth; figuratively, those of ancient and noble stock. But the parallel clause "ends of the earth" favors Gesenius, who translates, "the extremities of the earth"; so Jerome.
9. Abraham, the father of the Jews, taken from the remote Ur of the Chaldees. Others take it of Israel, called out of Egypt (De 4:37; Ho 11:1).
from the chief men--literally, "the elbows"; so the joints; hence the root which joins the tree to the earth; figuratively, those of ancient and noble stock. But the parallel clause "ends of the earth" favors Gesenius, who translates, "the extremities of the earth"; so Jerome.
The Pulpit Commentary
Thou whom I have taken from the ends of the earth; i.e. from Ur of the Chaldees (Mugheir in Lower Babylonia), and again from Egypt, another "end of the earth" compared with Palestine. The prophet views Palestine as Israel's true habitat, whatever may be its temporary abiding-place. From the chief men thereof. Most moderns translate "from the corners thereof;" but atsilim has the meaning of "chief men" in the only other place where it occurs (Exo_24:11). And not cast thee away. Not even when in exile was Israel "cast away." God's care was still extended over them.
Thou whom I have taken from the ends of the earth; i.e. from Ur of the Chaldees (Mugheir in Lower Babylonia), and again from Egypt, another "end of the earth" compared with Palestine. The prophet views Palestine as Israel's true habitat, whatever may be its temporary abiding-place. From the chief men thereof. Most moderns translate "from the corners thereof;" but atsilim has the meaning of "chief men" in the only other place where it occurs (Exo_24:11). And not cast thee away. Not even when in exile was Israel "cast away." God's care was still extended over them.
10Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Fear thou not. This verse is most closely connected with the two preceding. The clauses in Isa_41:8, Isa_41:9 are one and all vocative; here the verb follows. The whole passage is one of great tenderness. I am with thee, on the force of the word" Immanuel"). I will strengthen thee; rather, I have strengthened thee, or I have chosen thee (Delitzsch, Cheyne). The two other verbs are also in the past tense. While primarily they declare past favours, they may also be regarded as prophetic of future ones, since "with God is no variableness.'
Isa_41:11, Isa_41:12
As Israel would grow strong through God's help, so her enemies would grow weak through God's disfavour. That enemies of all kinds may be seen to be included, the designation is four times varied—"they that are angry with thee;" "that are at strife with thee;" "that are in conflict with thee;" "that are at war with thee." The order is one of climax. Similarly, with each augmentation of the hostility there is an augmentation of the sentence of punishment—"shall be covered with shame;" "shall perish;" "shall not be found;" "shall become as nothingness."
Fear thou not. This verse is most closely connected with the two preceding. The clauses in Isa_41:8, Isa_41:9 are one and all vocative; here the verb follows. The whole passage is one of great tenderness. I am with thee, on the force of the word" Immanuel"). I will strengthen thee; rather, I have strengthened thee, or I have chosen thee (Delitzsch, Cheyne). The two other verbs are also in the past tense. While primarily they declare past favours, they may also be regarded as prophetic of future ones, since "with God is no variableness.'
Isa_41:11, Isa_41:12
As Israel would grow strong through God's help, so her enemies would grow weak through God's disfavour. That enemies of all kinds may be seen to be included, the designation is four times varied—"they that are angry with thee;" "that are at strife with thee;" "that are in conflict with thee;" "that are at war with thee." The order is one of climax. Similarly, with each augmentation of the hostility there is an augmentation of the sentence of punishment—"shall be covered with shame;" "shall perish;" "shall not be found;" "shall become as nothingness."
11Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish.
Jamieson-Fausset-Brown
11. ashamed--put to the shame of defeat (compare Is 54:17; Ro 9:33).
11. ashamed--put to the shame of defeat (compare Is 54:17; Ro 9:33).
12Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought.
Jamieson-Fausset-Brown
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.
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.
13For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee.
Jamieson-Fausset-Brown
13. (De 33:26, 29).
13. (De 33:26, 29).
The Pulpit Commentary
I the Lord thy God will hold thy right hand. God himself will be their Strength, will personally interfere on their behalf, taking them as it were by their right hand. Saying unto thee; rather, I who say to thee.
I the Lord thy God will hold thy right hand. God himself will be their Strength, will personally interfere on their behalf, taking them as it were by their right hand. Saying unto thee; rather, I who say to thee.
14Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Thou worm Jacob. Though in thyself the weakest of the weak, grovelling in the dust, a mere worm (Job_25:6; Psa_22:6), yet thou hast no cause to fear, since God sustains thee. Ye men of Israel; rather, ye handful, Israel (Delitzsch). The term used is one of disparagement, corresponding to the "worm" of the parallel clause. Few and weak though they be, God's people need not fear. Thy Redeemer. The word goel, here used for the first time by Isaiah, is frequent throughout the later chapters (Isa_43:14; Isa_44:6, Isa_44:24; Isa_47:4; Isa_48:17; Isa_49:7, Isa_49:26; Isa_54:5, Isa_54:8; Isa_59:20; Isa_60:16; Isa_63:16). It is used for the "nearest of kin," and "avenger of blood," in the Levitical Law, but has a sense similar to that of the present passage in Job_19:25; Psa_19:14 : Psa_78:35 : Psa_103:4; Pro_23:11; and Jeremiah I. 34. The sense "redeem" belongs to the verb of which goal is the participle, in Exo_6:6; Exo_15:13; Le Exo_25:25, Exo_25:33, 48, 49; Exo_27:13, Exo_27:19, Exo_27:21, etc. The Holy One of Israel Isaiah's favourite designation of the Almighty in his covenant relationship to Israel, used eleven times in the earlier chapters (Isa_1:1-31 :35.), once in the middle or historical portion, and thirteen times in the later chapters (Isa_40:1-31 :66.); only used elsewhere in Psa_71:22; Psa_78:41; Psa_89:18; Jer_1:1-19 :29; and Jer_51:5.
Thou worm Jacob. Though in thyself the weakest of the weak, grovelling in the dust, a mere worm (Job_25:6; Psa_22:6), yet thou hast no cause to fear, since God sustains thee. Ye men of Israel; rather, ye handful, Israel (Delitzsch). The term used is one of disparagement, corresponding to the "worm" of the parallel clause. Few and weak though they be, God's people need not fear. Thy Redeemer. The word goel, here used for the first time by Isaiah, is frequent throughout the later chapters (Isa_43:14; Isa_44:6, Isa_44:24; Isa_47:4; Isa_48:17; Isa_49:7, Isa_49:26; Isa_54:5, Isa_54:8; Isa_59:20; Isa_60:16; Isa_63:16). It is used for the "nearest of kin," and "avenger of blood," in the Levitical Law, but has a sense similar to that of the present passage in Job_19:25; Psa_19:14 : Psa_78:35 : Psa_103:4; Pro_23:11; and Jeremiah I. 34. The sense "redeem" belongs to the verb of which goal is the participle, in Exo_6:6; Exo_15:13; Le Exo_25:25, Exo_25:33, 48, 49; Exo_27:13, Exo_27:19, Exo_27:21, etc. The Holy One of Israel Isaiah's favourite designation of the Almighty in his covenant relationship to Israel, used eleven times in the earlier chapters (Isa_1:1-31 :35.), once in the middle or historical portion, and thirteen times in the later chapters (Isa_40:1-31 :66.); only used elsewhere in Psa_71:22; Psa_78:41; Psa_89:18; Jer_1:1-19 :29; and Jer_51:5.
15Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
I will make thee a new sharp threshing-instrument. Israel is to be more than sustained. Strength is to be given her to take the aggressive, and to subdue her enemies under her. She is to "thresh them" and "beat them small," as with a threshing-instrument. In the literal sense, no earlier accomplishment of this prophecy can be pointed out than the time of the Maccahean war. Metaphorically, it may be said that Israel began to conquer the world when her literature became known to the Greeks through the expedition of Alexander the Great, and completed her conquest when the Roman empire succumbed to the teaching of Jesus of Nazareth. Having teeth. Threshing-instruments of the kind described are still in use in Syria and Asia Minor. The corn is spread out on the ground, and the machine, which is sometimes armed with sharp stones, sometimes with saws, is dragged ever it. The Arabic name is still noreg, a modification of the Hebrew moreg. Thou shalt thresh the mountains … the hills; i.e. "thou shalt subdue proud and mighty foes" (Delitzsch).
I will make thee a new sharp threshing-instrument. Israel is to be more than sustained. Strength is to be given her to take the aggressive, and to subdue her enemies under her. She is to "thresh them" and "beat them small," as with a threshing-instrument. In the literal sense, no earlier accomplishment of this prophecy can be pointed out than the time of the Maccahean war. Metaphorically, it may be said that Israel began to conquer the world when her literature became known to the Greeks through the expedition of Alexander the Great, and completed her conquest when the Roman empire succumbed to the teaching of Jesus of Nazareth. Having teeth. Threshing-instruments of the kind described are still in use in Syria and Asia Minor. The corn is spread out on the ground, and the machine, which is sometimes armed with sharp stones, sometimes with saws, is dragged ever it. The Arabic name is still noreg, a modification of the Hebrew moreg. Thou shalt thresh the mountains … the hills; i.e. "thou shalt subdue proud and mighty foes" (Delitzsch).
16Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, and shalt glory in the Holy One of Israel.
Jamieson-Fausset-Brown
16. fan--winnowed (compare Mt 3:12).
whirlwind ... scatter them--(Job 27:21; 30:22).
16. fan--winnowed (compare Mt 3:12).
whirlwind ... scatter them--(Job 27:21; 30:22).
The Poor Seek Water: God's Provision
17When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them.
Jamieson-Fausset-Brown
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].
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].
The Pulpit Commentary
The crowning promise is that of spiritual support and refreshment through' the dull and dreary time of the Captivity, during which Israel dwells as it were in a desert, without water, or shade, or the relief to the eye which is furnished by the greenery of trees and shrubs. God was able to make of this "wilderness a standing water, and water-springs of the dry ground" (Psa_107:35), and he promises to do so (Isa_41:18). The soul that longs for him, that thirsts after him, feeling that it dwells "in a barren and dry land, where no water is" (Psa_63:1), shall be relieved and satisfied by a revelation of God's presence, and an outpouring of his grace unusually copious and abundant. God's grace is shadowed out under the two similitudes of water and verdure, as in Isa_35:7, and, to some extent, in Isa_30:23-25.
The poor and needy; i.e. primarily, Israel in captivity; but secondarily, also, the "poor in spirit," and those that feel the need of God's grace, everywhere and at all times.
The crowning promise is that of spiritual support and refreshment through' the dull and dreary time of the Captivity, during which Israel dwells as it were in a desert, without water, or shade, or the relief to the eye which is furnished by the greenery of trees and shrubs. God was able to make of this "wilderness a standing water, and water-springs of the dry ground" (Psa_107:35), and he promises to do so (Isa_41:18). The soul that longs for him, that thirsts after him, feeling that it dwells "in a barren and dry land, where no water is" (Psa_63:1), shall be relieved and satisfied by a revelation of God's presence, and an outpouring of his grace unusually copious and abundant. God's grace is shadowed out under the two similitudes of water and verdure, as in Isa_35:7, and, to some extent, in Isa_30:23-25.
The poor and needy; i.e. primarily, Israel in captivity; but secondarily, also, the "poor in spirit," and those that feel the need of God's grace, everywhere and at all times.
18I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
I will open rivers in high places (comp. Isa_30:25). If even the "high places" had water, much more would-the low ground—the valleys—be abundantly supplied. The abundance is indicated by the fourfold designation of the water-supply, as coming from
(1) rivers;
(2) fountains (or wells);
(3) pools; and
(4) springs (comp. Isa_41:11, Isa_41:12).
I will open rivers in high places (comp. Isa_30:25). If even the "high places" had water, much more would-the low ground—the valleys—be abundantly supplied. The abundance is indicated by the fourfold designation of the water-supply, as coming from
(1) rivers;
(2) fountains (or wells);
(3) pools; and
(4) springs (comp. Isa_41:11, Isa_41:12).
19I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together:
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
I will plant in the wilderness the cedar, etc. The "glory of Lebanon," the "excellency of Carmel and Sharon" (Isa_35:2), shall be given to the "wilderness," wherein Israel dwells. The trees named are the choicest of Syria and Palestine, viz. the cedar (erez). the great glory of Libanus; the acacia (shittah), abundant in the Jordan valley; the myrtle (hadas), which grew on the hills about Jerusalem (Neh_8:15); the olive, cultivated over the whole country; the fir (berosh), or juniper. a product of Lebanon (2Ch_2:8); the plane (tidhar), a tree far from uncommon in Coele-syria, sometimes growing to a great size; and the sherbin (teasshur), a sort of cedar, remarkable for the upward tendency of its branches. The list of names shows a writer familiar with the Palestinian region, but not familiar with Babylonia.
I will plant in the wilderness the cedar, etc. The "glory of Lebanon," the "excellency of Carmel and Sharon" (Isa_35:2), shall be given to the "wilderness," wherein Israel dwells. The trees named are the choicest of Syria and Palestine, viz. the cedar (erez). the great glory of Libanus; the acacia (shittah), abundant in the Jordan valley; the myrtle (hadas), which grew on the hills about Jerusalem (Neh_8:15); the olive, cultivated over the whole country; the fir (berosh), or juniper. a product of Lebanon (2Ch_2:8); the plane (tidhar), a tree far from uncommon in Coele-syria, sometimes growing to a great size; and the sherbin (teasshur), a sort of cedar, remarkable for the upward tendency of its branches. The list of names shows a writer familiar with the Palestinian region, but not familiar with Babylonia.
20That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
That they may see, etc. The change would be such that those who experienced it could not fail to recognize "Jehovah, the Holy One of Israel," as its Author.
That they may see, etc. The change would be such that those who experienced it could not fail to recognize "Jehovah, the Holy One of Israel," as its Author.
The Challenge to Idols
21Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
JEHOVAH'S CONTROVERSY WITH THE NATIONS AND THEIR IDOL-GODS. The argument is now taken up from Isa_41:1-4. Jehovah and his worshippers are on the one side; the idol-gods and their votaries on the other. The direct challenge, however, is given by Jehovah himself to the idols:
1. What predictions of their own can they bring forward as proofs of supernatural knowledge?
2. What indications can they give of power either to do good or to do evil (Isa_41:22, Isa_41:23)? If they can do neither, they are vanity (Isa_41:24). Jehovah has both reared up Cyrus he and he only—and has announced the good tidings to his people (Isa_41:25-27). No such announcement has been made by the idol-gods; they are therefore mere "wind and confusion" (Isa_41:28, Isa_41:29).
Produce your cause. The nations had been told to "draw near"—to "keep silence" while God spoke—and "then to speak" (Isa_41:1). Now the time for them to speak is come, and they are challenged to "produce" and plead "their cause." Your strong reasons; literally, your bulwarks, or defences. Saith the King of Jacob. The king and tutelary god of the nation, Israel, really holding the position that the idol-gods were regarded as holding towards the peoples that worshipped them. The "kingly" character of the idol-gods was indicated in such names as Moloch (equivalent to "king"), Melkarth (equivalent to "king of the city"), Adrammelech (equivalent to "glorious king"), Baal (equivalent to "lord"), Adonis (equivalent to "my lord"), etc.
JEHOVAH'S CONTROVERSY WITH THE NATIONS AND THEIR IDOL-GODS. The argument is now taken up from Isa_41:1-4. Jehovah and his worshippers are on the one side; the idol-gods and their votaries on the other. The direct challenge, however, is given by Jehovah himself to the idols:
1. What predictions of their own can they bring forward as proofs of supernatural knowledge?
2. What indications can they give of power either to do good or to do evil (Isa_41:22, Isa_41:23)? If they can do neither, they are vanity (Isa_41:24). Jehovah has both reared up Cyrus he and he only—and has announced the good tidings to his people (Isa_41:25-27). No such announcement has been made by the idol-gods; they are therefore mere "wind and confusion" (Isa_41:28, Isa_41:29).
Produce your cause. The nations had been told to "draw near"—to "keep silence" while God spoke—and "then to speak" (Isa_41:1). Now the time for them to speak is come, and they are challenged to "produce" and plead "their cause." Your strong reasons; literally, your bulwarks, or defences. Saith the King of Jacob. The king and tutelary god of the nation, Israel, really holding the position that the idol-gods were regarded as holding towards the peoples that worshipped them. The "kingly" character of the idol-gods was indicated in such names as Moloch (equivalent to "king"), Melkarth (equivalent to "king of the city"), Adrammelech (equivalent to "glorious king"), Baal (equivalent to "lord"), Adonis (equivalent to "my lord"), etc.
22Let them bring them forth, and shew us what shall happen: let them shew the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Let them … show us what will happen. God claims that the power of predicting the future is his own inalienable prerogative. He defies the idol-gods and their votaries to give any clear prediction of future events. No doubt the claim to possess the power was made very generally among the idolatrous nations, who almost universally practised divination, and in many cases possessed oracles. But it was a false claim, based upon fraud and cunning, which deceived men as often as dependence was placed upon it (Herod; 1:53, 91) and landed them in misfortune. The former things … things for to come. Some commentators regard "the former things" as things actually past—"the beginnings of history, for instance, which to the heathen nations were wrapped in darkness" (Kay); but it seems better, on the whole, to understand (with Vitringa, Stier, Hahn, Cheyne, and Delitzsch) by "the former things" those in the immediate future, by "things for to come" those about to happen in remoter times. The former are, of course, much the easier to predict, since they fall to some extent within the domain of human foresight; the latter are more difficult; but the idol-gods are challenged to produce either the one or the other. What they be. A definite and clear statement is required to preclude such vague and ambiguous utterances as the heathen oracles delighted to put forth. That we may consider them (or, lay them to heart), and know the latter end of them; i.e. compare them with the event, when the time comes.
Let them … show us what will happen. God claims that the power of predicting the future is his own inalienable prerogative. He defies the idol-gods and their votaries to give any clear prediction of future events. No doubt the claim to possess the power was made very generally among the idolatrous nations, who almost universally practised divination, and in many cases possessed oracles. But it was a false claim, based upon fraud and cunning, which deceived men as often as dependence was placed upon it (Herod; 1:53, 91) and landed them in misfortune. The former things … things for to come. Some commentators regard "the former things" as things actually past—"the beginnings of history, for instance, which to the heathen nations were wrapped in darkness" (Kay); but it seems better, on the whole, to understand (with Vitringa, Stier, Hahn, Cheyne, and Delitzsch) by "the former things" those in the immediate future, by "things for to come" those about to happen in remoter times. The former are, of course, much the easier to predict, since they fall to some extent within the domain of human foresight; the latter are more difficult; but the idol-gods are challenged to produce either the one or the other. What they be. A definite and clear statement is required to preclude such vague and ambiguous utterances as the heathen oracles delighted to put forth. That we may consider them (or, lay them to heart), and know the latter end of them; i.e. compare them with the event, when the time comes.
23Shew the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Yea, do good, or do evil. Here the proof required of the idol-gods is changed. If they cannot prophesy, can they effect anything? Can they do either good or harm? Let them show this. It is a plain "abatement" from the first demand, and therefore properly introduced by "yea" (aph); comp. 1Ki_8:27. That we may be dismayed; i.e. rather, perhaps, that we may look to it, or examine it; i.e. see if yon have really shown a power of doing anything.
Yea, do good, or do evil. Here the proof required of the idol-gods is changed. If they cannot prophesy, can they effect anything? Can they do either good or harm? Let them show this. It is a plain "abatement" from the first demand, and therefore properly introduced by "yea" (aph); comp. 1Ki_8:27. That we may be dismayed; i.e. rather, perhaps, that we may look to it, or examine it; i.e. see if yon have really shown a power of doing anything.
24Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
A pause may be supposed between Isa_41:23 and Isa_41:24, during which the idol-gods are given the opportunity of "bringing, forth their strong reasons," and, in one way or other, proving their Divinity. But they are stricken dumb; they say nothing. Accordingly, "judgment goes against them by default" (Cheyne), and Jehovah breaks out upon them with words of contempt and contumely, Behold, ye are of nothing, etc. "Ye are utterly vain and futile."
A pause may be supposed between Isa_41:23 and Isa_41:24, during which the idol-gods are given the opportunity of "bringing, forth their strong reasons," and, in one way or other, proving their Divinity. But they are stricken dumb; they say nothing. Accordingly, "judgment goes against them by default" (Cheyne), and Jehovah breaks out upon them with words of contempt and contumely, Behold, ye are of nothing, etc. "Ye are utterly vain and futile."
One from the North Raised Up
25I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon morter, and as the potter treadeth clay.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
It remains for Jehovah to plead his own cause, to vindicate his own Divinity. He adduces, as proof of his power in action, the fact of his raising up Cyrus; as proof of his ability to predict, the fact that he has announced his coming. One from the north … from the rising of the sun. Both as a Persian, and as King of Elam, Cyrus might be considered to come from the east. In fact, however, when he attacked Babylon, he fell upon it mainly from the north. After his conquest of Astyages (Istivegu), he made Ecbatana his capital (Herod; 1.153); and it was from this comparatively northern city that he directed his attack upon Nabonidus. His march lay by way of Arbela and Sippara, through the district called Akkad to the Chaldean capital. Herodotus agrees with the monuments in bringing him to Babylon from the north. Shall he call upon my Name; or, shall he. proclaim my Name. (For the actual proclamation of Jehovah's Name by Cyros, see Ezr_1:3; and note especially the phrase, "He [i.e. Jehovah] is the God.") Recent discoveries have raised the suspicion that Cyrus was a eyncretist, who was willing to accept the chief god of any nation as identical with his own Ormuzd. But it is to be borne in 'mind that the document which has produced this impression is one issued by the priestly authorities of Babylon in their own language, and may have been quite unknown to the Persian court. Cyrus may have been a better Zoroastrian than he is represented by the priests of Merodach. The Zoroastrian religion was, as Delitzsch observes, "nearest to the Jewish religion of all the systems of heathenism". He shall come upon princes as upon mortar; i.e. he shall tread them underfoot, mortar being commonly mixed with the feet, as was also clay for bricks and pottery (Herod; 2.36). The chief" princes" whom Cyrus is known to have conquered were Astyages of Media, Croesus of Lydia, and Nabenidus of Babylon. He was studiously mild in his treatment of royal captives, but naturally deprived them of all power.
It remains for Jehovah to plead his own cause, to vindicate his own Divinity. He adduces, as proof of his power in action, the fact of his raising up Cyrus; as proof of his ability to predict, the fact that he has announced his coming. One from the north … from the rising of the sun. Both as a Persian, and as King of Elam, Cyrus might be considered to come from the east. In fact, however, when he attacked Babylon, he fell upon it mainly from the north. After his conquest of Astyages (Istivegu), he made Ecbatana his capital (Herod; 1.153); and it was from this comparatively northern city that he directed his attack upon Nabonidus. His march lay by way of Arbela and Sippara, through the district called Akkad to the Chaldean capital. Herodotus agrees with the monuments in bringing him to Babylon from the north. Shall he call upon my Name; or, shall he. proclaim my Name. (For the actual proclamation of Jehovah's Name by Cyros, see Ezr_1:3; and note especially the phrase, "He [i.e. Jehovah] is the God.") Recent discoveries have raised the suspicion that Cyrus was a eyncretist, who was willing to accept the chief god of any nation as identical with his own Ormuzd. But it is to be borne in 'mind that the document which has produced this impression is one issued by the priestly authorities of Babylon in their own language, and may have been quite unknown to the Persian court. Cyrus may have been a better Zoroastrian than he is represented by the priests of Merodach. The Zoroastrian religion was, as Delitzsch observes, "nearest to the Jewish religion of all the systems of heathenism". He shall come upon princes as upon mortar; i.e. he shall tread them underfoot, mortar being commonly mixed with the feet, as was also clay for bricks and pottery (Herod; 2.36). The chief" princes" whom Cyrus is known to have conquered were Astyages of Media, Croesus of Lydia, and Nabenidus of Babylon. He was studiously mild in his treatment of royal captives, but naturally deprived them of all power.
26Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that sheweth, yea, there is none that declareth, yea, there is none that heareth your words.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Who hath declared from the beginning? Which of the idol-gods has announced the coming of a conqueror? If any, we on Jehovah's side are quite willing to acknowledge it, and to say, He is righteous; or rather, he is right. But, in fact, there is none of them that showeth, none that declareth—no one has heard of any such announcement as delivered by any of them.
Who hath declared from the beginning? Which of the idol-gods has announced the coming of a conqueror? If any, we on Jehovah's side are quite willing to acknowledge it, and to say, He is righteous; or rather, he is right. But, in fact, there is none of them that showeth, none that declareth—no one has heard of any such announcement as delivered by any of them.
27The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
The first shall say to Zion, Behold, behold them; rather, the first has said. By "the first" must certainly be meant Jehovah—" the First, and with the last" of Isa_41:4. He has already announced to Zion her deliverance (see Isa_40:9-11; Isa_41:2, etc.). I will give to Jerusalem one that bringeth good tidings. Perhaps Isaiah himself (Grotius, Stier, Delitzsch). Perhaps some prophet of the Captivity, as Daniel, who "knew by books" when the Captivity was drawing to a close (Dan_9:2), and may be supposed to have announced the good tidings to the other exiles.
The first shall say to Zion, Behold, behold them; rather, the first has said. By "the first" must certainly be meant Jehovah—" the First, and with the last" of Isa_41:4. He has already announced to Zion her deliverance (see Isa_40:9-11; Isa_41:2, etc.). I will give to Jerusalem one that bringeth good tidings. Perhaps Isaiah himself (Grotius, Stier, Delitzsch). Perhaps some prophet of the Captivity, as Daniel, who "knew by books" when the Captivity was drawing to a close (Dan_9:2), and may be supposed to have announced the good tidings to the other exiles.
28For I beheld, and there was no man; even among them, and there was no counsellor, that, when I asked of them, could answer a word.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
For I beheld. "Jehovah once more looks round to see if any of the idols possess an ability to prophesy, but in vain" (Cheyne). He finds no counsellor, i.e. no prophet, among them. Hence the final "outburst of scorn" in Isa_41:29, which, however, is directed primarily against the idol-worshippers, and, only through them, against the idols.
For I beheld. "Jehovah once more looks round to see if any of the idols possess an ability to prophesy, but in vain" (Cheyne). He finds no counsellor, i.e. no prophet, among them. Hence the final "outburst of scorn" in Isa_41:29, which, however, is directed primarily against the idol-worshippers, and, only through them, against the idols.
29Behold, they are all vanity; their works are nothing: their molten images are wind and confusion.
Jamieson-Fausset-Brown
29. confusion--"emptiness" [Barnes].
29. confusion--"emptiness" [Barnes].
THE HOLY BIBLE
Isaiah
Chapter 41
Translated out of the original tongues, and with the former translations diligently compared and revised.
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