Isaiah 42
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Isaiah 42
Behold My Servant
★1Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
ANNOUNCEMENT OF THE SERVANT OF THE LORD, AND THE WORK WHICH HE WILL PERFORM. There are comparatively few who deny that, in this place at any rate, the "Servant of the Lord" is the Messiah. (So the Targum on the passage; so Abar-barnel; so, among moderns, Oehler, Delitzsch, and Mr. Cheyne.) The portraiture has "so strong an individuality and such marked personal features, that it cannot possibly be a mere personified collective;" and it goes so "infinitely beyond anything of which a man was ever capable that it can only be the future Christ" (Delitzsch). It may be added that St. Matthew (Mat_12:17-21) distinctly applies the passage to our Lord.
Behold. "Behold," as Mr. Cheyne says, "invites the attention of the world—both of the Jews and of the nations—to a new revelation." It looks back to the similar expression of Isa_42:24 and 29 of the preceding chapter, which draw down the curtain upon the idol-gods, while this "behold" reveals One who is to occupy their place, and to be a worthy object of the worship of mankind, My Servant; i.e. my true and perfect servant, utterly obedient (Joh_4:34; Heb_3:2); not, like Israel, my rebellious and faithless servant; not, even, like my prophets, yielding an imperfect obedience, Whom I uphold. "As the Father hath life in himself, so hath he given to the Son to have life in himself" (Joh_5:26). As the fount or origin of Divinity (πηγὴ Θεότητος), the Father supports and sustains even the Son and the Spirit. Mine Elect. Christ was "chosen" from all eternity in God's counsels to the great work of man's redemption, and to be the Mediator between God and man. I have put my Spirit upon him (see Isa_11:2; Isa_61:1; and for the fulfilment, comp. Luk_2:40; Luk_3:22; Luk_4:18-21; Luk_3:34). He shall bring forth judgment to the Gentiles; i.e. "he shall publish," or "cause to be published, to the Gentiles, the true Law of God—religion on its practical side." The publication of Christianity throughout all the world has abundantly fulfilled this promise or prophecy. The call of the Gentiles had been already declared by Isaiah in his earlier preaching (Isa_2:2; Isa_11:10; Isa_19:22-25; Isa_25:6; Isa_27:13, etc.).
ANNOUNCEMENT OF THE SERVANT OF THE LORD, AND THE WORK WHICH HE WILL PERFORM. There are comparatively few who deny that, in this place at any rate, the "Servant of the Lord" is the Messiah. (So the Targum on the passage; so Abar-barnel; so, among moderns, Oehler, Delitzsch, and Mr. Cheyne.) The portraiture has "so strong an individuality and such marked personal features, that it cannot possibly be a mere personified collective;" and it goes so "infinitely beyond anything of which a man was ever capable that it can only be the future Christ" (Delitzsch). It may be added that St. Matthew (Mat_12:17-21) distinctly applies the passage to our Lord.
Behold. "Behold," as Mr. Cheyne says, "invites the attention of the world—both of the Jews and of the nations—to a new revelation." It looks back to the similar expression of Isa_42:24 and 29 of the preceding chapter, which draw down the curtain upon the idol-gods, while this "behold" reveals One who is to occupy their place, and to be a worthy object of the worship of mankind, My Servant; i.e. my true and perfect servant, utterly obedient (Joh_4:34; Heb_3:2); not, like Israel, my rebellious and faithless servant; not, even, like my prophets, yielding an imperfect obedience, Whom I uphold. "As the Father hath life in himself, so hath he given to the Son to have life in himself" (Joh_5:26). As the fount or origin of Divinity (πηγὴ Θεότητος), the Father supports and sustains even the Son and the Spirit. Mine Elect. Christ was "chosen" from all eternity in God's counsels to the great work of man's redemption, and to be the Mediator between God and man. I have put my Spirit upon him (see Isa_11:2; Isa_61:1; and for the fulfilment, comp. Luk_2:40; Luk_3:22; Luk_4:18-21; Luk_3:34). He shall bring forth judgment to the Gentiles; i.e. "he shall publish," or "cause to be published, to the Gentiles, the true Law of God—religion on its practical side." The publication of Christianity throughout all the world has abundantly fulfilled this promise or prophecy. The call of the Gentiles had been already declared by Isaiah in his earlier preaching (Isa_2:2; Isa_11:10; Isa_19:22-25; Isa_25:6; Isa_27:13, etc.).
2He shall not cry, nor lift up, nor cause his voice to be heard in the street.
Jamieson-Fausset-Brown
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").
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").
The Pulpit Commentary
He shall not cry, nor lift up. Supply, after "lift up," "his voice" from the next clause. His methods shall be quiet and gentle. He shall not seek to recommend his teaching by clamour or noisy demonstrations. There shall be a marked unobtrusiveness in all his doings (comp. Mat_8:4; Mat_9:30; Mat_12:15; Mat_14:13; Joh_5:13; Joh_6:15; Joh_7:3, Joh_7:4; Joh_8:59; Joh_10:40, etc.).
He shall not cry, nor lift up. Supply, after "lift up," "his voice" from the next clause. His methods shall be quiet and gentle. He shall not seek to recommend his teaching by clamour or noisy demonstrations. There shall be a marked unobtrusiveness in all his doings (comp. Mat_8:4; Mat_9:30; Mat_12:15; Mat_14:13; Joh_5:13; Joh_6:15; Joh_7:3, Joh_7:4; Joh_8:59; Joh_10:40, etc.).
★3A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
A bruised reed shall he not break. Egypt was compared to a "bruised reed" by Sennacherib (Isa_36:6), as being untrustworthy and destitute of physical strength; but here the image represents the weak and depressed in spirit, the lowly and dejected. Christ would deal tenderly with such, not violently. Smoking flax shall he not quench; rather, the wick which burns dimly (margin) he shall not quench. Where the flame of devotion burns at all, however feebly and dimly, Messiah will take care not to quench it. Rather he will tend it, and trim it, and give it fresh oil, and cause it to burn more brightly. He shall bring forth judgment unto truth. But with all this tenderness, this "economy," this allowance for the shortcomings and weaknesses of individuals, he will be uncompromising in his assertion of absolute justice and absolute truth. He will sanction nothing short of the very highest standard of moral purity and excellence. (For an instance of the combination of extreme tenderness with unswerving maintenance of an absolute standard, see Joh_8:8-11.)
A bruised reed shall he not break. Egypt was compared to a "bruised reed" by Sennacherib (Isa_36:6), as being untrustworthy and destitute of physical strength; but here the image represents the weak and depressed in spirit, the lowly and dejected. Christ would deal tenderly with such, not violently. Smoking flax shall he not quench; rather, the wick which burns dimly (margin) he shall not quench. Where the flame of devotion burns at all, however feebly and dimly, Messiah will take care not to quench it. Rather he will tend it, and trim it, and give it fresh oil, and cause it to burn more brightly. He shall bring forth judgment unto truth. But with all this tenderness, this "economy," this allowance for the shortcomings and weaknesses of individuals, he will be uncompromising in his assertion of absolute justice and absolute truth. He will sanction nothing short of the very highest standard of moral purity and excellence. (For an instance of the combination of extreme tenderness with unswerving maintenance of an absolute standard, see Joh_8:8-11.)
★4He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
He shall not fail nor be discouraged; literally, he will not burn dimly nor be bruised. He will himself show no signs of that weakness which he will compassionate in others. As a "Light" (Luk_2:32; Joh_1:4-9), he will burn brightly and strongly; as a Reed, or Rod, he will be firm and unbroken. Till he have set judgment in the earth; i.e. till he has succeeded in establishing true religion upon the earth (compare the last clause of Isa_42:1). The isles; or, the countries (comp. Isa_41:1, Isa_41:5). Shall wait for his Law; or, shall long for his Law. Yakhal is "to wait longingly." It is, as Delitzsch observes, "an actual fact that the cry for redemption runs through the whole human race." They are possessed by "an earnest longing, the ultimate object of which is, however unconsciously, the Servant of Jehovah, and his instruction from Zion".
He shall not fail nor be discouraged; literally, he will not burn dimly nor be bruised. He will himself show no signs of that weakness which he will compassionate in others. As a "Light" (Luk_2:32; Joh_1:4-9), he will burn brightly and strongly; as a Reed, or Rod, he will be firm and unbroken. Till he have set judgment in the earth; i.e. till he has succeeded in establishing true religion upon the earth (compare the last clause of Isa_42:1). The isles; or, the countries (comp. Isa_41:1, Isa_41:5). Shall wait for his Law; or, shall long for his Law. Yakhal is "to wait longingly." It is, as Delitzsch observes, "an actual fact that the cry for redemption runs through the whole human race." They are possessed by "an earnest longing, the ultimate object of which is, however unconsciously, the Servant of Jehovah, and his instruction from Zion".
God the Creator Speaks
5Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
Thus saith God the Lord; literally, thus saith the (One) God, Jehovah. The entire utterance, Isa_42:1-4, is the utterance of God; but, as that fact is gathered by inference, not asserted, the prophet suddenly stops, and makes a new beginning. It must be made perfectly clear that the announcement of the "Servant of the Lord" and his mission are from the Almighty; and so we have the solemn announcement of the present verse. He that created the heavens, etc. (comp. Isa_40:12, Isa_40:22). The earth, and that which cometh out of it; i.e. all that the earth produces—gold, and silver, and precious stones, and corn, and wine, and luscious fruits, and lovely flowers—all that sustains life, and all that makes life delightful—nay more, life itself—the breath and the spirit that make men living beings.
Thus saith God the Lord; literally, thus saith the (One) God, Jehovah. The entire utterance, Isa_42:1-4, is the utterance of God; but, as that fact is gathered by inference, not asserted, the prophet suddenly stops, and makes a new beginning. It must be made perfectly clear that the announcement of the "Servant of the Lord" and his mission are from the Almighty; and so we have the solemn announcement of the present verse. He that created the heavens, etc. (comp. Isa_40:12, Isa_40:22). The earth, and that which cometh out of it; i.e. all that the earth produces—gold, and silver, and precious stones, and corn, and wine, and luscious fruits, and lovely flowers—all that sustains life, and all that makes life delightful—nay more, life itself—the breath and the spirit that make men living beings.
★6I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
I the Lord have called thee in righteousness. The "Servant of Jehovah" is addressed. God has "called" him; i.e. appointed him to his mediatorial office "in righteousness," in accordance with the righteous purpose which he has entertained towards his fallen creatures from the beginning of the world. And will give thee for a Covenant of the people (comp. Isa_49:8). The covenant between God and his people being in Christ, it is quite consistent with Hebrew usage to transfer the term to Christ himself, in whom the covenant was, as it were, embodied. So Christ is called "our Salvation" and "our Peace," and again, "our Redemption" and "our Life." This is the ordinary tone of Hebrew poetry, which rejoices in personification and embodiment. A prose writer would have said that the Servant of the Lord would be given as the Mediator of a covenant between Jehovah and his people. For a light of the Gentiles (comp. Isa_49:6; Isa_51:4).
I the Lord have called thee in righteousness. The "Servant of Jehovah" is addressed. God has "called" him; i.e. appointed him to his mediatorial office "in righteousness," in accordance with the righteous purpose which he has entertained towards his fallen creatures from the beginning of the world. And will give thee for a Covenant of the people (comp. Isa_49:8). The covenant between God and his people being in Christ, it is quite consistent with Hebrew usage to transfer the term to Christ himself, in whom the covenant was, as it were, embodied. So Christ is called "our Salvation" and "our Peace," and again, "our Redemption" and "our Life." This is the ordinary tone of Hebrew poetry, which rejoices in personification and embodiment. A prose writer would have said that the Servant of the Lord would be given as the Mediator of a covenant between Jehovah and his people. For a light of the Gentiles (comp. Isa_49:6; Isa_51:4).
★7To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
To open the blind eyes. The Messiah was to cure both physical and. spiritual blindness (see Isa_29:18; Isa_32:3; Isa_35:5, etc.). Here it is spiritual blindness that is specially intended, as appears both by the symbolic language of the two conjoined clauses, and by the comment of Isa_42:16-19. To bring out the prisoners from the prison; rather, to bring out prisoners. To deliver from the bondage of sin such as are its slaves, and shut up in its prison-houses. The promise is general, but, like all spiritual promises, conditioned by the willingness of those who are its objects to avail themselves of it. Them that sit in darkness (comp. Isa_9:2).
To open the blind eyes. The Messiah was to cure both physical and. spiritual blindness (see Isa_29:18; Isa_32:3; Isa_35:5, etc.). Here it is spiritual blindness that is specially intended, as appears both by the symbolic language of the two conjoined clauses, and by the comment of Isa_42:16-19. To bring out the prisoners from the prison; rather, to bring out prisoners. To deliver from the bondage of sin such as are its slaves, and shut up in its prison-houses. The promise is general, but, like all spiritual promises, conditioned by the willingness of those who are its objects to avail themselves of it. Them that sit in darkness (comp. Isa_9:2).
8I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
I am the Lord; rather, I the Lord. The sense runs on from the preceding verses: "I, the Lord, will do all this, I who am all that the Name" Jehovah' signifies—self-existent, eternal, self-sufficing, independent, omnipotent, and therefore unique, one whose glory cannot be shared with any other being that exists—least of all with images, which are mere vanity and nothingness."
I am the Lord; rather, I the Lord. The sense runs on from the preceding verses: "I, the Lord, will do all this, I who am all that the Name" Jehovah' signifies—self-existent, eternal, self-sufficing, independent, omnipotent, and therefore unique, one whose glory cannot be shared with any other being that exists—least of all with images, which are mere vanity and nothingness."
9Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
ANNOUNCEMENT OF THE COMING DELIVERANCE OF ISRAEL FROM BABYLON, AND CALL ON THE NATIONS FOR A SONG OF PRAISE AND JUBILATION. Jehovah is still the speaker. He begins by promising a new revelation (Isa_42:9). Then, before the revelation is made, he calls upon the nations—especially those in the vicinity of Palestine—to rejoice at what is about to happen (Isa_42:10-12). After this he proceeds to make the announcement promised in Isa_42:9—an announcement that he is about to deliver his people (Isa_42:16) and to execute vengeance on their enemies (Isa_42:13-15 and Isa_42:17).
Behold, the former things are come to pass; i.e. former prophecies have been fulfilled. Israel has been led lute captivity, and in her captivity has suffered grievous things. The reference is, perhaps, especially to such prophecies as Isa_39:5-7. And new things do I declare (comp. Isa_43:19). The voluntary restoration of a captive people to their own land by the power to which they were subject, and which could compel their services, was emphatically a "new thing" in the world's history. How unwilling the sovereign power was ordinarily to lose such services may be seen by the narrative in Exodus (Exodus 5-14.), and again by the account which Herodotus gives (1:73, 74) of the ground of quarrel between Alyattes and Cyaxares. Before they spring forth; or, shoot forth. The metaphor is one taken from the vegetable world (comp. Isa_43:19; Isa_45:8).
ANNOUNCEMENT OF THE COMING DELIVERANCE OF ISRAEL FROM BABYLON, AND CALL ON THE NATIONS FOR A SONG OF PRAISE AND JUBILATION. Jehovah is still the speaker. He begins by promising a new revelation (Isa_42:9). Then, before the revelation is made, he calls upon the nations—especially those in the vicinity of Palestine—to rejoice at what is about to happen (Isa_42:10-12). After this he proceeds to make the announcement promised in Isa_42:9—an announcement that he is about to deliver his people (Isa_42:16) and to execute vengeance on their enemies (Isa_42:13-15 and Isa_42:17).
Behold, the former things are come to pass; i.e. former prophecies have been fulfilled. Israel has been led lute captivity, and in her captivity has suffered grievous things. The reference is, perhaps, especially to such prophecies as Isa_39:5-7. And new things do I declare (comp. Isa_43:19). The voluntary restoration of a captive people to their own land by the power to which they were subject, and which could compel their services, was emphatically a "new thing" in the world's history. How unwilling the sovereign power was ordinarily to lose such services may be seen by the narrative in Exodus (Exodus 5-14.), and again by the account which Herodotus gives (1:73, 74) of the ground of quarrel between Alyattes and Cyaxares. Before they spring forth; or, shoot forth. The metaphor is one taken from the vegetable world (comp. Isa_43:19; Isa_45:8).
Sing Unto the LORD a New Song
10Sing unto the LORD a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Sing unto the Lord a new song. The call for a "new song" is based upon the ground that the mercy vouchsafed was a "new" one (see Isa_42:9). The expression is frequent in the Psalms (Psa_33:3; Psa_96:1; Psa_98:1; Psa_144:9; Psa_149:1). His praise from the end of the earth; i.e. "let his praise be sung by all the inhabitants of the earth to its remotest bounds." The sea. Sea and land are called upon equally to proclaim God's praise; the sea, "and its fulness" (margin)—those who frequent it in ships, and those who dwell on its shores and islands. The last clause, "the isles and the inhabitants thereof," is exegetical of the preceding one—" all that is therein."
Sing unto the Lord a new song. The call for a "new song" is based upon the ground that the mercy vouchsafed was a "new" one (see Isa_42:9). The expression is frequent in the Psalms (Psa_33:3; Psa_96:1; Psa_98:1; Psa_144:9; Psa_149:1). His praise from the end of the earth; i.e. "let his praise be sung by all the inhabitants of the earth to its remotest bounds." The sea. Sea and land are called upon equally to proclaim God's praise; the sea, "and its fulness" (margin)—those who frequent it in ships, and those who dwell on its shores and islands. The last clause, "the isles and the inhabitants thereof," is exegetical of the preceding one—" all that is therein."
11Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.
Jamieson-Fausset-Brown
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].
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].
The Pulpit Commentary
The wilderness and the cities thereof. The desert had its cities, built on some more or less fertile oases, where at any rate water was procurable. Instances of such cities are Tudmor, Petra, Kadesh (Num_20:1). Its villages were probably collections of tents, which were moved from time to time, since the Beni-Kedar were nomads (Isa_21:16; Psa_120:5). The call is upon both the stationary and the wandering inhabitants of the Syro-Arabian desert to join in the song of praise. The inhabitants of the rock; rather, the inhabitants of Sela, or Ðåôñá, the rock-city, which was the capital of Idumaea, or Edom (see the comment on Isa_16:1-14. l). It is assumed that the return of the Israelites to their land ought to be a subject of rejoicing to all their neighbours.
The wilderness and the cities thereof. The desert had its cities, built on some more or less fertile oases, where at any rate water was procurable. Instances of such cities are Tudmor, Petra, Kadesh (Num_20:1). Its villages were probably collections of tents, which were moved from time to time, since the Beni-Kedar were nomads (Isa_21:16; Psa_120:5). The call is upon both the stationary and the wandering inhabitants of the Syro-Arabian desert to join in the song of praise. The inhabitants of the rock; rather, the inhabitants of Sela, or Ðåôñá, the rock-city, which was the capital of Idumaea, or Edom (see the comment on Isa_16:1-14. l). It is assumed that the return of the Israelites to their land ought to be a subject of rejoicing to all their neighbours.
12Let them give glory unto the LORD, and declare his praise in the islands.
Jamieson-Fausset-Brown
12. glory ... islands--(Is 24:15).
12. glory ... islands--(Is 24:15).
The Pulpit Commentary
Let them give glory unto the Lord … in the islands; i.e. "let those who are in the islands," or the maritime tracts, "give glory to God"—a repetition of the last clause of Isa_42:10. The persistency with which the islands, or the maritime tracts of the west, are mentioned (Isa_41:1, Isa_41:5; Isa_42:10, Isa_42:12; Isa_49:1, etc.) may perhaps be accounted for by the fact that Christianity was to obtain its earliest and its most enduring triumphs in these regions.
Let them give glory unto the Lord … in the islands; i.e. "let those who are in the islands," or the maritime tracts, "give glory to God"—a repetition of the last clause of Isa_42:10. The persistency with which the islands, or the maritime tracts of the west, are mentioned (Isa_41:1, Isa_41:5; Isa_42:10, Isa_42:12; Isa_49:1, etc.) may perhaps be accounted for by the fact that Christianity was to obtain its earliest and its most enduring triumphs in these regions.
13The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
The Lord shall go forth. The exhortation to "sing unto the Lord a new song" ends with Isa_42:12, and now the reason or groundwork for the exhortation has to be declared. God is about to make one of the great manifestations of his power upon the earth—to "go forth" against his enemies, and destroy and devour, and easily prevail against them—not, however, simply in the way of punishment and vengeance, but with a further merciful object. He will punish Babylon, that he may deliver Israel. He has promised not to forsake his people (Isa_41:17). He is now about to give effect to his promise by a "new" and strange deliverance. He "will bring his people by a way that they knew not, and lead them in paths that they have not known" (Isa_42:16). It has been said that "in effect it is the day of judgment which is here described" (Cheyne); but this seems to be only so far true as every manifestation of God's wrath towards his enemies is a foreshadowing of the great and awful day. The event directly in view is the destruction of the Babylonian power by the irresistible arms of Cyrus. Hence the allusion to idolaters and images in Isa_42:17. As a mighty man … like a man of war. (For similar anthropomorpbisms, see Exo_15:3; Psa_24:8.) He shall stir up jealousy; i.e. his own jealousy. God is "a jealous God" (Exo_20:5), so much SO that his very "name is Jealous" (Exo_34:14). He is jealous for his own honour (supra, Isa_42:8), and jealous also for his people's honour and reputation and happiness. Occasionally he allows his jealousy to slumber (comp. Act_12:1-25 :30, "The times of this ignorance God winked at"); and this he had now done for some fifty or sixty years, since his people were carried into captivity. But the time of acquiescence has gone by—he is about to waken up his "smouldering jealousy, and stir it, till it burns up into a bright flame" (Delitzsch). He shall cry, yea, roar; rather, yea, shout; i.e. utter his battle-cry with a clear, loud voice.
The Lord shall go forth. The exhortation to "sing unto the Lord a new song" ends with Isa_42:12, and now the reason or groundwork for the exhortation has to be declared. God is about to make one of the great manifestations of his power upon the earth—to "go forth" against his enemies, and destroy and devour, and easily prevail against them—not, however, simply in the way of punishment and vengeance, but with a further merciful object. He will punish Babylon, that he may deliver Israel. He has promised not to forsake his people (Isa_41:17). He is now about to give effect to his promise by a "new" and strange deliverance. He "will bring his people by a way that they knew not, and lead them in paths that they have not known" (Isa_42:16). It has been said that "in effect it is the day of judgment which is here described" (Cheyne); but this seems to be only so far true as every manifestation of God's wrath towards his enemies is a foreshadowing of the great and awful day. The event directly in view is the destruction of the Babylonian power by the irresistible arms of Cyrus. Hence the allusion to idolaters and images in Isa_42:17. As a mighty man … like a man of war. (For similar anthropomorpbisms, see Exo_15:3; Psa_24:8.) He shall stir up jealousy; i.e. his own jealousy. God is "a jealous God" (Exo_20:5), so much SO that his very "name is Jealous" (Exo_34:14). He is jealous for his own honour (supra, Isa_42:8), and jealous also for his people's honour and reputation and happiness. Occasionally he allows his jealousy to slumber (comp. Act_12:1-25 :30, "The times of this ignorance God winked at"); and this he had now done for some fifty or sixty years, since his people were carried into captivity. But the time of acquiescence has gone by—he is about to waken up his "smouldering jealousy, and stir it, till it burns up into a bright flame" (Delitzsch). He shall cry, yea, roar; rather, yea, shout; i.e. utter his battle-cry with a clear, loud voice.
14I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once.
The Pulpit Commentary
I have long time holden my peace; literally, for an eternity. God's love for his people is forcibly expressed by his saying that he has felt it "an eternity"—though it was but some five or six decades—while he was waiting for his chastisement to have such due effect as would allow of his bringing it to an end, and showing them mercy. He has chafed, as it were, under the necessity of inaction, and has with difficulty refrained himself. Now he will refrain no longer. A travailing woman. A woman in her travail, after long endurance, at last gives free vent to her natural feelings, and utters loud cries (compare the preceding verse). I will destroy and devour at once (so Gesenius, Kay, and the ancient versions). But the bulk of modern commentators render, "I will pant and gasp," as does a travailing woman.
I have long time holden my peace; literally, for an eternity. God's love for his people is forcibly expressed by his saying that he has felt it "an eternity"—though it was but some five or six decades—while he was waiting for his chastisement to have such due effect as would allow of his bringing it to an end, and showing them mercy. He has chafed, as it were, under the necessity of inaction, and has with difficulty refrained himself. Now he will refrain no longer. A travailing woman. A woman in her travail, after long endurance, at last gives free vent to her natural feelings, and utters loud cries (compare the preceding verse). I will destroy and devour at once (so Gesenius, Kay, and the ancient versions). But the bulk of modern commentators render, "I will pant and gasp," as does a travailing woman.
15I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools.
The Pulpit Commentary
I will make waste mountains and hills. The result of God's "stirring up his jealousy," and giving a free vent to his feelings, will be the destruction of the great and mighty ones of the earth (comp. Isa_2:14). These are probably, in this place, the Babylonian kings and nobles. Dry up all their herbs; i.e. turn Babylonia, temporarily, into a desert. Make the rivers islands, and dry up the pools. Invert the established order of things—turn the rivers into dry land, and empty the reservoirs. There is, perhaps, some allusion to those dealings with the river-beds, which the Greek historians ascribe to Cyrus, and which are not disproved by the fact that the one native account of the capture of Babylon by Cyrus, which has come down to us, makes no mention of them.
I will make waste mountains and hills. The result of God's "stirring up his jealousy," and giving a free vent to his feelings, will be the destruction of the great and mighty ones of the earth (comp. Isa_2:14). These are probably, in this place, the Babylonian kings and nobles. Dry up all their herbs; i.e. turn Babylonia, temporarily, into a desert. Make the rivers islands, and dry up the pools. Invert the established order of things—turn the rivers into dry land, and empty the reservoirs. There is, perhaps, some allusion to those dealings with the river-beds, which the Greek historians ascribe to Cyrus, and which are not disproved by the fact that the one native account of the capture of Babylon by Cyrus, which has come down to us, makes no mention of them.
16And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.
The Pulpit Commentary
I will bring the blind by a way that they knew not. "The blind" here can only be captive Israel, still dim-sighted from the effect of its old sins against light, and therefore greatly needing God's guidance. God promises to "bring them" out of captivity "by a way not hitherto known to them"—the way of voluntary release by the favour of a new king (see the comment on Isa_42:9). I will make darkness light before them; either, I will illuminate with rays of light and hope the dark and cheerless life that they have been leading (Delitzsch), or, I will throw light upon that dark future which has hitherto stretched before them, and allow them to penetrate its obscurity, and see what is about to happen. Crooked things; rather, rough places; i.e. difficulties of any and every kind. Straight; rather, smooth, level, flat,. These things will I do unto them, and not forsake them. Dr. Kay translates, "These things have I done, and have not forsaken them;" Mr. Cheyne, "These are the things that I will do, and will not let them slip;" Delitzsch, "These are the things that I carry out and do not leave." According to the two latter renderings, the clause is a mere solemn confirmation of the previous promises.
I will bring the blind by a way that they knew not. "The blind" here can only be captive Israel, still dim-sighted from the effect of its old sins against light, and therefore greatly needing God's guidance. God promises to "bring them" out of captivity "by a way not hitherto known to them"—the way of voluntary release by the favour of a new king (see the comment on Isa_42:9). I will make darkness light before them; either, I will illuminate with rays of light and hope the dark and cheerless life that they have been leading (Delitzsch), or, I will throw light upon that dark future which has hitherto stretched before them, and allow them to penetrate its obscurity, and see what is about to happen. Crooked things; rather, rough places; i.e. difficulties of any and every kind. Straight; rather, smooth, level, flat,. These things will I do unto them, and not forsake them. Dr. Kay translates, "These things have I done, and have not forsaken them;" Mr. Cheyne, "These are the things that I will do, and will not let them slip;" Delitzsch, "These are the things that I carry out and do not leave." According to the two latter renderings, the clause is a mere solemn confirmation of the previous promises.
The Blindness of God's Servants
17They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye are our gods.
Jamieson-Fausset-Brown
17. turned back ... ashamed--disappointed in their trust; the same phrase occurs in Psa 35:4.
17. turned back ... ashamed--disappointed in their trust; the same phrase occurs in Psa 35:4.
The Pulpit Commentary
They shall be turned back, etc. While the people of God are led by God's hand through new paths, and are illumined with abundant light, and have their difficulties smoothed away from before them. their idolatrous oppressors will be "turned back" or suffer defeat, and be put to shame, finding no help from their idols, whose powerlessness will be openly shown, to the utter confusion of their votaries.
They shall be turned back, etc. While the people of God are led by God's hand through new paths, and are illumined with abundant light, and have their difficulties smoothed away from before them. their idolatrous oppressors will be "turned back" or suffer defeat, and be put to shame, finding no help from their idols, whose powerlessness will be openly shown, to the utter confusion of their votaries.
18Hear, ye deaf; and look, ye blind, that ye may see.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
ADDRESS TO CAPTIVE ISRAEL, CALLING UPON THEM TO TURN TO GOD, AND REMINDING THEM THAT THEY HAVE DESERVED THEIR AFFLICTIONS. By some critics the earlier verses of this passage (Isa_42:19-21) are regarded as having reference to the "Servant of the Lord" depicted in Isa_42:1-7, and as calling on the captive Jews to consider his voluntary humiliation, and the object of it. But this view seems to be strained. It requires "deaf" and "blind' to be taken in completely different senses in the two consecutive Isa_42:18 and Isa_42:19. Probably Delitzsch and Mr. Cheyne are right in taking the whole passage of captive Israel, and especially of that "outer circle" which was least deserving of God's favour and most open to rebuke and reproach. These "blind" and "deaf" ones are warned that it is high time for them to unclose their eyes and open their ears, and are reminded that all their recent and present sufferings arise from their former "blindness" and disobedience.
Hear, ye deaf. The "deaf" are not absolutely without hearing, nor the "blind" absolutely without sight. They can "hear" and "see," if they choose to do so. When they do not see, it is because they "wink with their eyes" (Mat_13:15); when they do not hear, it is because, like the deaf adder, they "stop their ears" (Psa_58:4). This, at any rate, is the case with the majority. There may be some who have deadened their moral vision altogether, and have no longer any "ears to hear." God, however, addresses the mass of Israel as still possessed of moral discernment, if they will but use it, and calls upon them to wake up out of sleep—to "hear" and "see."
ADDRESS TO CAPTIVE ISRAEL, CALLING UPON THEM TO TURN TO GOD, AND REMINDING THEM THAT THEY HAVE DESERVED THEIR AFFLICTIONS. By some critics the earlier verses of this passage (Isa_42:19-21) are regarded as having reference to the "Servant of the Lord" depicted in Isa_42:1-7, and as calling on the captive Jews to consider his voluntary humiliation, and the object of it. But this view seems to be strained. It requires "deaf" and "blind' to be taken in completely different senses in the two consecutive Isa_42:18 and Isa_42:19. Probably Delitzsch and Mr. Cheyne are right in taking the whole passage of captive Israel, and especially of that "outer circle" which was least deserving of God's favour and most open to rebuke and reproach. These "blind" and "deaf" ones are warned that it is high time for them to unclose their eyes and open their ears, and are reminded that all their recent and present sufferings arise from their former "blindness" and disobedience.
Hear, ye deaf. The "deaf" are not absolutely without hearing, nor the "blind" absolutely without sight. They can "hear" and "see," if they choose to do so. When they do not see, it is because they "wink with their eyes" (Mat_13:15); when they do not hear, it is because, like the deaf adder, they "stop their ears" (Psa_58:4). This, at any rate, is the case with the majority. There may be some who have deadened their moral vision altogether, and have no longer any "ears to hear." God, however, addresses the mass of Israel as still possessed of moral discernment, if they will but use it, and calls upon them to wake up out of sleep—to "hear" and "see."
19Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the LORD’s servant?
Jamieson-Fausset-Brown
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].
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].
The Pulpit Commentary
Who is blind, but my servant? or deaf, as my messenger? God's original "servant" and "messenger" to the nations was his people Israel. It was only through their default that he needed to send another and truer messenger. He now asks, having regard to their opportunities, who are so blind and deaf as they are? The object of the question is to wake a feeling of shame in the hearts of those who are not shameless among the Israelites. That I sent; rather, whom I will send. Israel's mediatorial office was not yet over. They were still, for above five hundred years, to be God's messenger to the nations. As he that is perfect; rather, as he that receives reward from me (see Pro_11:31; Pro_13:13). The word used is connected etymologically with the Arabic muslim (our "Moslem"); but it does not appear to have had the sense of "surrender" or "submission" in Hebrew.
Who is blind, but my servant? or deaf, as my messenger? God's original "servant" and "messenger" to the nations was his people Israel. It was only through their default that he needed to send another and truer messenger. He now asks, having regard to their opportunities, who are so blind and deaf as they are? The object of the question is to wake a feeling of shame in the hearts of those who are not shameless among the Israelites. That I sent; rather, whom I will send. Israel's mediatorial office was not yet over. They were still, for above five hundred years, to be God's messenger to the nations. As he that is perfect; rather, as he that receives reward from me (see Pro_11:31; Pro_13:13). The word used is connected etymologically with the Arabic muslim (our "Moslem"); but it does not appear to have had the sense of "surrender" or "submission" in Hebrew.
20Seeing many things, but thou observest not; opening the ears, but he heareth not.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
Seeing many things, but, etc. Israel had "seen many things;" i.e. passed through a long experience, but not profited by it—not been "observant," as they should have been. They had had their ears open in a certain sense, and heard the words that the prophets addressed to them, but had not taken in their true import. (The mixture of persons is like that in Isa_1:29 and Isa_14:30.)
Seeing many things, but, etc. Israel had "seen many things;" i.e. passed through a long experience, but not profited by it—not been "observant," as they should have been. They had had their ears open in a certain sense, and heard the words that the prophets addressed to them, but had not taken in their true import. (The mixture of persons is like that in Isa_1:29 and Isa_14:30.)
21The LORD is well pleased for his righteousness’ sake; he will magnify the law, and make it honourable.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
The Lord is well pleased; rather, the Lord was pleased, or it pleased the Lord. For his righteousness' sake; "because of his own perfect righteousness." He will magnify the Law; rather, to magnify the Law—to set it forth in its greatness and its glory before his people. It is not the original giving of the Law at Sinai only that is meant, but also its constant inculcation by a long series of prophets. Israel's experience (verse 29) had included all this; but they had not profited by the instruction addressed to them.
The Lord is well pleased; rather, the Lord was pleased, or it pleased the Lord. For his righteousness' sake; "because of his own perfect righteousness." He will magnify the Law; rather, to magnify the Law—to set it forth in its greatness and its glory before his people. It is not the original giving of the Law at Sinai only that is meant, but also its constant inculcation by a long series of prophets. Israel's experience (verse 29) had included all this; but they had not profited by the instruction addressed to them.
22But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
But this is a people, etc.; i.e. yet, notwithstanding all that has been done for it, see the condition into which this people has brought itself. For their sins, here they are in Babylonia, robbed and spoiled—i.e; suffering oppression and wrong—snared in holes, or taken in their enemies' pits (Psa_119:85), and, some of them, hid in prison-houses (see 2Ki_25:27), expiating by their punishments the long series of their offences.
But this is a people, etc.; i.e. yet, notwithstanding all that has been done for it, see the condition into which this people has brought itself. For their sins, here they are in Babylonia, robbed and spoiled—i.e; suffering oppression and wrong—snared in holes, or taken in their enemies' pits (Psa_119:85), and, some of them, hid in prison-houses (see 2Ki_25:27), expiating by their punishments the long series of their offences.
23Who among you will give ear to this? who will hearken and hear for the time to come?
Jamieson-Fausset-Brown
23. A call that they should be warned by the past judgments of God to obey Him for the time to come.
23. A call that they should be warned by the past judgments of God to obey Him for the time to come.
The Pulpit Commentary
Who among you will give ear? Surely there are some among you, less hardened than the rest, who will take advantage of my warning, and repent at this, the eleventh hour. God's arm was straitened; the people could not be delivered out of captivity unless they ceased in large numbers to be "blind" and "deaf"—unless they listened to the prophet's words, and profited by them.
Who among you will give ear? Surely there are some among you, less hardened than the rest, who will take advantage of my warning, and repent at this, the eleventh hour. God's arm was straitened; the people could not be delivered out of captivity unless they ceased in large numbers to be "blind" and "deaf"—unless they listened to the prophet's words, and profited by them.
Who Gave Jacob for a Spoil?
24Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
Jacob … Israel (comp. Isa_40:27; Isa_41:8, Isa_41:14; Isa_43:1, etc.), He against whom we have sinned. The prophet identifies himself with his people in loving sympathy, just as Daniel does in Dan_9:5-15, and Ezra in Ezr_9:6-15, of their respective books (comp. also Isa_59:9-13).
Jacob … Israel (comp. Isa_40:27; Isa_41:8, Isa_41:14; Isa_43:1, etc.), He against whom we have sinned. The prophet identifies himself with his people in loving sympathy, just as Daniel does in Dan_9:5-15, and Ezra in Ezr_9:6-15, of their respective books (comp. also Isa_59:9-13).
25Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
Therefore he hath poured upon him … the strength of battle; i.e. for this cause, on account of their iniquities, did God bring upon his people the scourge of foreign war, and allow the Babylonians to waste Judaea, to destroy Jerusalem, and to lead into captivity the entire nation. It hath set him on fire; rather, it (i.e. the war)set him on fire. The reference is, perhaps, especially to the burning of Jerusalem by Nebuzaradan (2Ki_25:9); but the phrase will cover also the general devastation of the land both before and after this event (Jeremiah 39-42.), He knew not; rather, he took no notice; he did not change his ways on account of the chastisement. The prophet's view is that Israel, as a whole, was not greatly bettered by the Captivity, at any rate up to the time which he takes for his standpoint, and at which he supposes him. self to be addressing them.
Therefore he hath poured upon him … the strength of battle; i.e. for this cause, on account of their iniquities, did God bring upon his people the scourge of foreign war, and allow the Babylonians to waste Judaea, to destroy Jerusalem, and to lead into captivity the entire nation. It hath set him on fire; rather, it (i.e. the war)set him on fire. The reference is, perhaps, especially to the burning of Jerusalem by Nebuzaradan (2Ki_25:9); but the phrase will cover also the general devastation of the land both before and after this event (Jeremiah 39-42.), He knew not; rather, he took no notice; he did not change his ways on account of the chastisement. The prophet's view is that Israel, as a whole, was not greatly bettered by the Captivity, at any rate up to the time which he takes for his standpoint, and at which he supposes him. self to be addressing them.
THE HOLY BIBLE
Isaiah
Chapter 42
Translated out of the original tongues, and with the former translations diligently compared and revised.
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