Chapter XXXIX
Ver. I-S. Hk/.kkiah's Error in thk Pisi'lay of His Riches to thk Hauyi.oxian AMn.vssAiiOK. 1. Nero- <lach-biilndan—Kor 150 years before the overt li row ol Nineveh by (Jyaxares the Mede, .a succession of rulers, mostly viceroys of Assyria, ruled Dnb.vloii, from the time of Nabona.ssar, 717 n. c. That date is called "the Kra of Nal)onas.sar." Pul or Phallukha was then expelled, and H new dynasty set up nt Nineveh, under Tiglatli-pileser.
henejils, which are implied in the context (x\ ir>, "He hath Kimself done it" "unto me"). All "men live by
tlu'se" benefits (Psalm 104. 27-'!0), "and in all these Is the
life of my spirit," i. e., J also live by them ( Oeiiteronotn.v
8. 3). and (wilt) make ine to live—TIh? Hebrrii' is iin-
Ki inirnmis Pul's wile, then retired to I'.jib.vlon, M'ith Nft-
]>cralive, "make ine to live." In this view li<' adds a. yrayer to the confident hope founiled on his eompara472
biiiiassar, her son, whose advent to the 111 rone of Ilabylon,
al'ler the overthrow of the old line at Nlneveli, nuukeJ a
The Bithyhnian Captivity Foretold, ISAIAH XL. The Promulgation of the Gospel.
CHAPTER XL.
new era. Sometimes the viceroys of Babylon made them-
Belves, for a tiiae, independent of Assyria; thus Merodach-balailan at this time did so, encouraged by the AsByriau disaster in tlie Jewish campaign; he liad done so
Ver. 1-31. Second Part of the Prophecies of Isaiah. The former were local and temporary in their reference. These belong to the distant future, and are world-wide in their interest; the deliverance from Babylon under Cyrus, wlilch lie liere Ibretells by prophetic suggestion, carries him on to tlie greater deliverance under Messiah, the Saviour of Jews and Gentiles in the present eclectic Church, and the restorer of Israel and"Head of the worldwide kingdom, literal and spiritual, ultimately. As Assyria was the hostile world-power in the former part, wliicli relers to Isaiah's owh time, so Babylon is so in tho latter part, which refers to a period long subsequent. The connecting linlc, however, is furnislied (ch. 39.6) at tha close of the former part. The latter part was written in the old age of Isaiah, as appears from Die greater mellowness of style and tone which pervades it; it is less fiery and more tender and gentle than the former part. 1. Comfort ye—twice repeated to give doulile assurance. Having announced the coming captivity of the Jews In Babylon, God now desires His servants, the prophets (ch.
before, and was defeated iu the first yearof Sennaoiierib's
reign, as is recorded in cuneiform characters in that mon-
arcli's palace of Koyunjili. Nabopoiassar was the first who estabiislied, pe»ma?ten^;^, his independence; his son, Nebucliadnez/.ar, raised Babylon to the position wliich Nineveh once occupied; but from the want of stone near the Lower Kupln-ates, the buildings of Babylon, formed of sun-dried brick, have not stood the wear of ages as Nine-
veh has. Mcrodach was an idol, the same as tlie god of war and planet Mars (Jeremiah 50. 2). Often kings took their names from their gods, as if peculiarly under their tutelage. So Belshazzar from Bel. Baladan means Bel is
his lord. The chronicle of Eusebius contains a fragment of Berosus, stating that Acises, an Assyrian viceroy, usurped the supreuie command at Babylon. Merodacli-
(or Berodach) baladan murdered him and succeeded to the throne. Sennacherib conquered Merodach-baladan and
left Esar-haddon, his son, as governor of Babylon. Merodach-baladan would naturally court the alliance of Hezekiali, who, like himself, had thrown off the yoke of the Assyrian king, and who would be equally glad of the Babylonian alliance against Assyria; hence arose tlie excessive attention which he paid to the usurper, slek—An additional reason is given (2 Chronicles 32. 31). "The princes of Babylon sent to inquire of the wonder that was done in tlie land," viz., the recession of the sliadow on Almz's sun-dial; to the Chaldean astronomers, sucli a fact would be especially interesting, the dial having been invented at Babylon. 3. glad—It was not the mere act, but the spirit of it, which provoked God (2 Clironicles 32.
52.7), to comfort them; the scene is laid in liabylon; the time, near tlie close of the captivity; the ground of comfort is tlie speedy ending of the captivity, the Lord Himself being tlieir leader, my people . . . your God—correlatives (Jereniiali 31. 33; Hosea 1. 9, 10). It is God's covenant relation with His people, an<I His " word" of promise (v. 8) to their fiorefathers, which is the ground of His interposition in their lielialf, after liaviiig for a time chastised them (ch. 54.8). a. comfortably lU., to tlie heart; not merely to the intellect. Jerusalem—thougli then in ruins, regarded by God as about to be rebuilt; her people are chiefly meant, but the city is personified, ci-j-—publicly and emphatically as a herald cries aloud (v. 3). warfare—the appointed time of her misery (Job 7. 1, Margin ; 14.14; Daniel 10. 1). The ulterior and Messianic reference probably is the definite time ot the legal economy of burdensome rites is at an end (Galatlans 4. 3, 4). pardoned— The Hebrew expresses, that her iniquity is so expiated that God now delights in restoring her. double for all her sins—This can only, in a very restricted sense, hold good of Judali's restoration after the first captivity. For how can it be said her "warfare was accomplished," when as yet the galling yoke of Antiochus and also of Rome was before them? The "double for her sins" must refer to the twofold captivity, the Assyrian and the Roman; at the coming close of this latter dispersion, and then only, can her "Iniquity" be said to be "pardoned," or fully expiated. [Houbigant.] It does not mean double as much as she deserved, but ample punishment in her
23), " Hezekiah rendered not again according to the bene-
fit done unto lilni, for his heart was lifted up ;" also cf. v. 31. God "tries" His people at different times by different ways, bringing out "all that is in their heart," to show tliem its varied corruptions. Cf. David in a similar case
(1 Chronicles 21. 1-8). precious things—rather, " the house of his (aromatic) spices;" from a Hebrew root, to break to pieces, as is done to aromatics. silver . . . gold—partly got from tlie Assyrian camp (ch. 33. 4); partly from presents (2 Clironicles 32. 23, 27-29). precious oliitment—used for anointing kings and priests, armour ov e\se vessels In general; the parallel passage (2 Chronicles 32. 27), "treasuries . . . for shields," favours English Version. His arsenal. 3. Wliat . . . vvlience—Implying tliat any proposition coming from the idolatrous enemies of God, with whom Israel was forbidden to form alliance, should have been received with any thing hnt gladness. Reliance on Babylon, ratlier than on God, was a similar sin to the previous reliance on Egypt (ch. 30. and 31). far country —implying that he had done nothing more tlian was proper in sliowiug attention to strangers "from a far country." 4. All—a frank confession of his w/ioie fault; the king submits his conduct to the scrutiny of a subject, because that subject. was accredited by God. Contrast Asa (2 Chronicles 16. 7-10). 5. liord of Iiosts—who has all thy goods at His disposal. 6. days come—120 years afterwaids. Tliis is the first intimation that tlie Jews would be carried to Babylon—the first designation of their place of punishment. The general prophecy of Moses (Leviticus 23.33; Deuteronomy 28. 64); the more particular one of Aliijah in Jeroboam's time (I Kings 14. 13), " beyond tlie river;" and of Ainos 3. 27, "captivity beyond Damascus;" are now concentrated in this specific one as to " Babylon" (Micah 4. 10). It was an exact retribution in kind, that as Babylon had been the instrument of Hezekiah and Judah's sin, so also it should be the instrument of their punishment. 7. sons . . . from thee—the sous which Hezekiah (as Josephus tells us) wished to have («o<e, ch.
twofold captivity. Messiah is the antitypical Israel (cf. Matthew 2.15, with Hosea 11.1). He indeed has "received" of sufferings amply more than enouglr to expiate "for our sins" (Romans 5.15, 17). Otherwise (cry unto her), " that she sluill receive (blessings) of the Lord's hand double to the punisliment of all her sins" (so "sin" is used, Zecliariah 14. 19, Margin). [Lowth.] English Version is simpler. 3. crieth in the wilderness—So t he LXX. and Matthew 3. 3 connect tlie words. The Hebrew accents, however, connect them tlius: "In the wilderness prep'are ye," &.C., and the parallelism also requires this, "Prepare ye in the wilderness," answering to "make straight m <Ae desert." Matthew was entitled, as under inspiration, to vary the connection, so as to bring out another sense, included i.-i tlie Holy Spirit's Intention; in Matthew 3. 1, "John the Ba,ptiHt, preaching in the wildernelk," answers thus to "The voice of one crying in the vjilderness,'^ Maurer takes the participle as put for the finite verb (so in V. 6), "A voice crieth." The clause, "In the wilderness," alludes to Israel's passage through it from Egypt to Canaan (Psalm 68. 7), Jehovah being their leader; so it shall be at the ccmiing restoration of Israel, of which the restoration from Babylon was but a type (not full realization ; for their way from It was not through the "wilderness"). 'Where John preaclied (viz., in the wilderness; the type of this earth, a moral wilderness), t>ier« were the liearers who are ordered to prejiare the way of
28. 3, on " wept sore ') will be among the foremost in suffering, eunuclis—fulfilled (Daniel 1.2,3,7). 8. peace . . . Cn my days—tlie punishment was not, as in David's case
(2 Samuel 21. 13-13), sent in his time. True repentance acquiesces in all God's ways, and finds cause of thanksgiving In any mitigalion
The Preaching of the Apostle*. ISAIAH XL. The Prophet Comforteth the Peojit,
esis 33. 13, 14). 13. Lest the Jews should suppose that He who was just before described as a " shepherd" is a mere man. He is now described as God. Who—Who else but God could do so? Therefore, though the redemption and restoration of His people, foretold here, was a work beyond man's power, they should not doubt its fulfilment, since all things are possible to Him who can accurately regulate the proportion of the waters as if He had measured them with His hand (cf. v. 15). But Maubek translate*, " Who can measure," &c., i. e.. How immeasurable are the works of God? The former is a better explanation (Job
the Lord, and there was to be the coming of the Lord. [Bengel.] John, though he was immediately followed by the suffering Messiah, is rather the herald of the coming reigning Messiah, as Malachi 4.5, 6 ("before the
ifreai and dreadful day of the Lord''), proves. Matthew 17.
11 (cf. Acts 3.21) implies that John is not exclusively meant; and that though in one sense Ellas has come. In another he is >jet to come, John was the fi.g. Elias, coming " In the xpirit and power of Elias" (Luke 1. 17); John 1. 21, TThere John the Baptist denies that he was the actual Elias, accords with this view. Malachi 4. 5, 6 cannot have received its exhaustive fulfilment in John; the Jews always understood it of the literal Elijah. As there is another consummating advent of Messiah Himself, so perhaps there is to be of his forerunner Elias, who also was presiiUt at the transfiguration, the Lord Hebrev), Jehovah; as this is applied to Jesus, He must be Jehovah (Matthew 3. 3). 4. Eastern monarchs send heralds before them in a journey to clear away obstacles, make causeways over valleys, and level hills. .So John's duty was to bring back the people to obedience to the law, and to remove all self-confidence, pride in national privileges, hypocrisy, and irreligion, so that they should be ready for His coming (Malachi 4.6; Luke 1.17). crooked—declivities. 5. see it—The LXX. for "it," have "the salvation of God." So Luke 3. 6 (cf. Luke 2.30, i. e., Messiah); but the Evangelist probably took these words from ch.
23. 25; Proverbs 30. 4). span—the space from the end of the thumb to the end of the middle finger extended ; God measures the vast heavens as one would measure a small object with his span, dust of the earth—all the eartli is to Him but as a few grains of dust contained in a small measure (lit., the third pan of a larger measure), hills in a balance—adjusted in their right proportions and places, as exactly as if He had weighed them out. 13. (Quoted in Romans 11. 34; 1 Corinthians 2. IG. Tlie Hebrew here for "directed" is the same as in v. 12 for "meted out;" thus the sense is, " Jehovah measures out heaven with His span;" but who can measure Him? i.e.. Who can search out His Spirit (mind) wherewith He searches out and accurately adjusts all things? Maurer rightly takes the Hebreiv in the same sense as in v. 12 (so Proverbs 16. 2 ; 21.
2), "weigh," "ponder." "Direct," as in English Vcrsiori, answers, however, better to "taught'' in the parallel clause, li. path ofJudgment—his wisdom, whereby He so beantitully adjusts the places and proportions of all created things. 15. of— rather (hanging) from a bucket. [Maurek.] lie taketh up . . . a:s a very little thing— rather, "are as a mere grain of dust which is taken up,"
52. 10. for—Rather, "All flesh shall see that the mouth of Jehovah hath spoken it." [Bengel.] »6. Tlic voice—The same Divine herald as in v. 3. lie—one of those ministers or prophets {Xote, v. 1) whose duty it was, by direction of "tlie voice," to "comfort the Lord's afliicted people with the promises of brighter days." All flesli is grass—The connection is, "All human things, however goodly, are transitory: God's promises alone are steadfast" {v.S, 15,
viz., by the wind; lit., one taketh up, impersonally (Exodus
16. 14). [M.^ureb.] isles— rather, lands in general, answering to " the nations" in the parallel clause: perhaps lands, like Mesopotamia, enclosed by rivers [Jebome] (so ch. 42. 15). However, English Version, " isles
17, 23, 21); this contrast was already suggested in v. 5, "All
flesh . . . the mouth of the Lord." I Peter 1.24, 25 applies this passage distinctly to the gospel word of Messiah (cf. John 12.21; James 1.10). 7. Spirit of tlie L,ord—Rather, wind of Jehovah (Psalm 103. 16). The withering east wind of those countries sent by Jehovah (Jonah 4. 8). tlic people —Rather, this people [Lowth], which may refer to the Babylonians [Rosenmuller] ; but better, mankind in general, as in ch. 42.5; so v. 6, "all flesh;" this whole race,
' answers well to "mountains" (v. 12), both alike being lifted up by the power of God; in fact "isles" are mountains upheaved from the bed of the sea by volcanic agency ; only that he seems here to have passed from unintelligent creatures (v.
12) to intelligent, as nations and lands, i. e., their inhabitants. 16. All Lebanon's forests would not supply fuel enough to burn sacrifices worthy of the glory of God (ch.
1. e., man. 9. Rather, " Oh thou that bringest good tilings
66. 1 ; 1 Kings 8. 27 ; Psalm 50. 8-13). beasts—which abounded in Lebanon. 17. (Psalm 62. 9; Daniel 4. 35). less thou notliing— Maureb translates, as in ch. 41. 24, o/ nothing
to Zion; thou that bringest good tidings to Jerusalem." Thou is thus the collective personification of the messengers who announce God's gracious purpose to Zion (Note, v. 1); ch. 52.7 confirms this. [Vulgate and Gesenius.] If English Version be retained, the sense will be, the glad message was first to be proclaimed to Jerusalem, and then from it as the centre to all "Judea, Samaria, and the uttermost parts of the earth" (Luke 24.47, 49; Acts
(X/artitively ; or expressive of the nature of a thing), a mere nothing, vanity—emptiness. 18. Which of the heathen
idols, then, is to be compared to this Almighty God ? This passage, if not written, as Baknes thinks, so late as the idolatrous times of Manasseh, has at least a prospective warning relerence to them and subsequent reigns; the result ot the chastisement of Jewish idolatry in tlie Babylonish captivity was that thenceforth after the restoration the Jews never fell into it. Perhaps these prophecies here may have tended to that result (see 2 Kings 23. 26, 27). 19. graven—rather, animage in general ; for it is incongruous to say meltclh (i. e., casts out of metal) a graven I mage (i. e., one of carved wood) ; so Jeremiah 10. 14, " molten image." spreadeUt it over— (Note,c\\. 30. 22.) chains—an ornament lavishly worn by rich Orientals (ch. 3. IS, 19), and so transferred to their idols. Egyptian relics show that idols were suspended in houses by ch.ains. iJO. impoverished
1.8). [ViTKiNGA and Hengstenbeeg.] mountainIt was customary for those who were about to promulge any great thing, to .ascend a hill from which they could be seen and heard by all (Judges 9.7; Matthew 5. 1). be iiotafraid— to .announce to the exiles theircoming return home is attended with danger in the midst of the Babylonians. The gospel minister must "open his mouth boldly' (Proverbs 29.25; Ephesians 6.19). Behold—especially at His second coming (Zechariah 12. 10; 14.5). 10. tvitli strong hand—rather, as a strong one. [Maureb.] Or, against the strong one, viz., Satan (Matthew 12. 2!) ; Revelation 20. 2, 3, 10). [Vitringa.] arm—power (Psalm 89. 13; 98. 1). for him— i. e.. He needs not to seek help for Himself froin any external source, but by His own inherent power Ho gains rule for Himself (so v, 14). workrather, recompense which he gives for work (ch. 62. 11 ; Revelation 22. 12). 11. feed—including all a shepherd's care tend (Ezekiel 34. 23; Psalm 2;i 1; Hebrews 13. 20; 1 Peter 2.
lit., sunk in circumstances, no oblation Jle who cannot allord to overlay his idol with gold and silver (v. 19). tree
. . . not rot—the cedar, cypress, oak, or ash (ch. 41. 14). graven — of wood; not a molten one of metal, not b« moved—that shall be durable. 21. ye—who worship idols. Tlie question emphatically implies, they fuid known, from the beginning—(Ch. 41. 4, 26; 48. 16.) (Jod is the beginning (Revelation 1. 8). The tradition handed down from the very first, of the creation of all things by God at
2.')). carry-api)licable to Messiah's restoration of Israel, an sheep scattered in all lands, and unable to move of themselves to their own land (Psalm 80. 1; Jeremiah 2.3. 3). As Israel was " carried from the womb" (i. e., in its earliest days) (eh. 63. 9, 11, 12; Psalm 77. 20), so It shall be in "old age" (its lat ter days) (ch. 46. .3. 4). gently lead—as a thoughtful sheijherd does the ewes "giving suck" (Margin; (Ocn-
the beginning, ought to convince you of His omnipotence and of the lolly of Idolatry, 'i'i. It is l»e— rather, connected with last verse, Have ye not known?—have ye not understood Him that sitteth? <&c. (i-. '26). [Mai'KEK.J ciroI&^
The People Comforted. ISAIAH XLI. God's Mercies towards IJis Church.
Nations from that Prince. 1. (Zechariah 2. 13.) God
applicable to the globular form of the earth, above which, and the vault of sky around it, He sits. For " upon" trans-
is about to argue tlie case, therefore let tlie nations listen in reverential silence. Cf. Genesis 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 (Jeremiah 25. 22), niari lime regions, not merely isles in the strict sense, renew . . strength-let them gather their strength for tlie argument; let them adduce their strongest arguments (cf. ch. 1.
late "above." as grasshoppers —or ioffusii In His sight (Numbers 13. 33), as He looks down from on high (Psalm
S3. 13, 1 1 ; 113. 4-6). curtaiii—referring to the awning which the Orientals draw over the open court in the centre of
their liousi-s as a shelter in rain or hot weather. 33. (Psalm
107. 4; Daniel 2. 21.) judges— i. e., rulers; for these exerCisedjudicial authority (Psalm 2. 10). The Hebrew, shophtee,
18; Job 9. 32). "Judgment" means here, to decide the point at issue between us. 3. 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 ch. 44,
ansvi'crs to the Carthaginian chief magistrates, suffetes. 34. they—the "princes and judges" (v. 23) who oppose God's purposes and God's people. Often compared to tall trees (Psalm 37. 35; Daniel 4. 10). not . . . sown—the seed, i. e.,
race, shall become extinct (Nahum 1. 14). stoclc-not even
shall any shoots spring up from the stump when the tree has been cut down : no descendants whatever (Job 14. 7
Note, cU. 11. 1). ana . . . also— so LXX. But Maurer
28; 45. 1-4, 13; 46. U, "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 LXX. take tlie Hebrew as a noun, righteousness. Maurer translales, " Wlio raised up him wliom salvation (national and temporal, the gift of God's 'righteousness' to the good, ch. 32. 17; cf. ch. 45.
translales, "They are hardlj' (lit., not yet, as in 2 Kings 20. 4) planted, &c., when He (God) blows upon them." blow— the image is from the hot east wind (simoon) that " withers" vegetation. wUirlwinil. . . stubble—(Psalm 83. 13),where, "like a wheel," refers to the rotatory action of the whirlwind ou the stubble. 35. (Cf. v. 18.) 30. brIngetU out . . .
liost—image from a general reviewing his army: He is Lord of Sal>aoth, tlie heavenly hosts (Job 38. 32). calletU
8; 51. 5) meets at his foot" (i. e., wherever he goes). Cyrus
. . . byname — numerous as the stars are. God knows each in all its distinguishing c/iotracierisiic*—a sense which "name" often bears in Scripture; so in Genesis 2. 19,20, Adam, as God's vicegerent, called the beasts by name, i. e., characterized thein by their several qualities, which, indeed. He lias imparted, by tUe greatness . . . falletli
Is said to come frotn the East, because Persia is east ol Babylon ; but in v. 'S>,from the nwth, in reference to Media. At the same time the full sense of righteousness, or right-
eous, and of the Tt'hole passage, is realized only in Mes-
siali, Cyrus" antitype (Cyrus kneiu not God, ch. 45. 4). He goes forth as the Universal Conqueror of the "nations," in righteousness making war (Psalm 2. 8, 9; Revelation 19.
rather, " by reason of abundance of (their inner essential)
11-15; 6. 2; 2. 26, 27). " The idols He shall utterly abolish"
force and firmness of strength, not one of tliem is driven astray ;" referring to the sufficiency of the physical forces With which He lias endowed the heavenly bodies, to prevent all disoriler in tlieir motions. [Horsley.] In EnglishVersion the sense is, " He has endowed them with their peculiar attributes ('names') by the greatness of His might," and tlie power of His strength (the better render-
(cf. V. 7. 23, with ch. 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 birth-place of Messiah, was in tlie East, called . . . to . . . foot—called him to attend His (God's) steps, i. e., follow His guidance. In Ezra 1, 2, Cyrus acknowledges Jehovali as the Giver of his victories. He subdued the nations from the Euxine to the Red Sea, and even Egypt (says Xenophon). dust—(C'h. 17.
ing, instead of, "for that He is strong"). 37. Since tliese things are so, thou hast no reason to think tliat thine Interest ("way," i. e., condition, Psalm 37. 5; Jeremiah 12.
1) are disregarded by God. judgment is passed over from—rather. My cause is neglected bj' my God ; He passes by my case in my Ijondage and distress without noticing it. my God—who especially miglit be expected to care for me. 38. known—by thine own observation and reading of Scripture. li«»\rd—from tradition of the fathers, everlasting, &c. — These attributes of Jehovah ought to Inspire His afflicted people with confidence, no searclilng of his understanding—therefore thy cause cannot, as thou sayest, escape His notice; though much in His ways is unsearchable, He cannot err, (Job 11. 7-9). He Is never "faint" or "weary" with having the countless wants of His people ever before Him to attend to. 39. Not only does He"not faint" (t). 28), but He gives power to them who do faint, no might . . . increascth strength—a seeming paradox. They "have no miglit" in themselves ; but in Him they have strength, and He "increases" that strength (2 Corinthians 12. 9). 30. young nxetk—lit., those selected; men picked out on account of their youthful vigour for an enterprise. 31. mount up—(2 Samuel 1. 23.) Rather, "They shall put forth
13; 29. 5; Psalm 18. 42.) Persia, Cyrus' country, was famed for the use of the " bow" (ch. 22. 6). " Before him" means "gave them into his power" (Joshua 10. 12). Maurer trans-
lales, "Gave his (the enemy's) sword to be dust, and his (the enemy's) bow to be as stubble" (Job 41. 26, 29). 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 tlie name of God was unknown before. 4. \Vlio—else but God ? calling . . . generations from . . . beginning—The origin and position of all nations are from God (Deuteronomy
32. 8; Acts 17. 26); what is true of Cyrus and his conquests is true of all the movements of history from the
fir.il: all are from God. with the last—i. e., the last (ch.
44. 6; 48. 12). 5. feared— that they would be subdued, drew near and came—together, for mutual defence. 6. Be of good courage—Be not alarmed because of Cyrus, but make new images to secure the favour of the gods against him. 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
fresli feathers as eagles" are said to renovate themselves; the parallel clause, " renew their strength," confirms this. The eagle was thought to moult and renew his feathers, and with them his strength, in old age (so LXX., Vulgate, Psalm 103. 5). However, English Version is favoured by the descending climax, mount up—run—walk, in every attitude the pray'i.g, waiting child of God Is "sti'ong in the Lord" (Psalm 84. 7; Mieah 4. 5; Hebrews 12. 1).
13. 15, 16, gives a similar picture of the folly of idolatry.
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 (ch. 45. 4). Jacob . . . chosen—(Psalm 13.5. 4.) my friend lit., laving me. 9. Abraham, the father of the Jews, taken from the remote Ur of the Chaldees. Others take it of Israel, called out of Egypt (Deuteronomy 4. 37 ; Hosea 11. 1). from the chief men lit., the elbows; so the joints; hence the root which joins the tree to the earth ; fig., those of ancient and noble stock. But the paralled clause (" ends of the earth)" favours Gesbnius, who translates, "the extremities of the earth ;" so Jerome. 10. be not dismayed lit., anxiously
.CHAPTER XLI.
Ver. 1-29. Additional Reasons why the Jews shotjxd PLACE Confidence in God's Promises of Deiiverino THEM ; He wii-L Raise up a Prince as their Deliverer, WHEREA-S TUE IDOI.S COULD NOT DELIVER THE HEATHEN
Ood Exhortetli the Church ISAIAH XLII. ClirisVR Mhsion to the Gentiles.
(o look at one another in dismay, right hand of my ri|;l)teo)isneMs— /. e., my rif<)it hand prepared in aecordaiice with my riglitoousnexs (faitlifulness to my promises) to upliold thee. 11. ashamed—put to the sliame of defeat
23. do good . . . evil—give any proof at nil of your power, either to reward your friends or jiunish yowv enemies (Psalm 115. 2-8). that we may lie dismayed, and Iieltold
it togetlicr Maurer translates, "That we (Jehovah and the idols) may look one another in the face (i. e., encounter one another; 2 Kings 14.8, 11), and sec" our respective powers by a trial. Horsi^ey translates, "Then tlie moment we behold, we shall be dismayed." We thus, and in English Version, Ycier» to Jeluwrihand His ivorshijypers. 24. of notJiing- (i\'ote ch. 40. 17.) The Hebrew text is her« corrupt; so English Version treats it. abomination—abstract for concrete : not merely almninable, but the essence of whatever is so (Deuteronomy 18. 12). clioosetli you as an object of worship. 25. raised up—in purpose: not
(cf. cll. 54. 17; Romans 9. 3;5). Vi. seek . . . and . . . not find—said of one so utterly put out of the way that not a trace of him can be found (Psalm 37. 36). thing of naught—shall utterly perish. 13. (Deuteronomy 33. 26,
29.) 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 (Psalm 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 llieir enemies' haughty thoughts of them; worms, but not vipers, or of the serpent's seed." [Henry.] men—the parallelism requires the word "men" liere to have associated with It the idea of fewness or feebleness. LoWTH translates, " Ye mortals of Israel." The LXX., "Altogether diminutive." Matjreb supports English Veision, which the Hebrew text best accords with, the Lord— in general, and thy Redeemer—in particular; a still stronger reason why He should "help" them. 15. God will make Israel to destroy their enemies as the Eastern corn-drag (ch. 28. 27, 28) bruises out the grain with its teeth, and gives the chaff
fulfilled till 150 years afterwards, nortli—In v. 2, "from the East;" both are true : see tlie note there, call . . . my name—acknowledge me as God, and attribute His success tome; this he did in the proclamation (Ezra 1. '-'). This does not necessarily imply tliat Cyrus renounced idolatry, but hearing of Isaiali's propliecy given 150 years be-
fore, so fully realized in his own acts, he recognized God as the true God, but retained his idol (soNaamau,2 Kings
5; cf. 2 Kings 17. Si, 41 ; Daniel 3. 28; 4. 1-3, 34-37). princes —the Babylonian satraps or governors of provinces, mortar—?)! ire.- He shall tread them under foot as dirt
to the winds to scatter, teeth—serrated, so as to cut up the straw for fodder, and separate the grain from the chaff, moiuitalns . . . hills—kingdoms more or less powerful that were hostile to Israel (ch. 2. 14). 16. fan—winnowed (cf. Matthew 3. 12.) wliirlwind . . . scatter them—(Job 27. 21; 30. 22.) 17. poor and needy—primarily, the exiles in Babylon, water—fig., refreshment, prosperity after t\\eiv 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 (ch. 30.25 ; 41.3; John 7.37-39 ; 4.14). God wrought no miracles that we read of, in any wilderness, during the return from Babylon, falleth—rather, is rigid or parched. [Horsley.] 18. Alluding to the waters with which Israel was miraculously supplied in the desert after having come out of Egypt, higli places—bare of
(ch. 10. C). 26. Wlio—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, hefore time—before the event occurred. He is rigliteous—rather, It is true ; It was a true prophecy, as the event shows. " He is rigliteous," in English Version, must be interpreted, Tlie fulfilment of the idol's words proves that he is faithful. slxoweth, itc-rather, " there was none
(of tlie soothsayers) that showed . . declared— no one has heard your words" foretelling tlie event. 27. Rather, "I
first will give to Zton and to Jerusalem the messenger of good tidings. Behold, behold tliem !" Tlie clause " Behold
. . . them " (i/i.e ?«M/ied-/oreueHriir?io/op?'fs(;(i<) is inserted in the middle of the sentence an a detaclied 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] (cf. ch. 40. 9). None of the idols had foretold these events. Jeliovah was the "first" to do so (see v. 4). 28. no counsellor—no one of the idolatrous soothsayers who could advertise (Numbers 24. 14) those who consulted them what would take place. Cf. " co!«ist'2 of His messenger " (ch. 44.26). ivlieu I asUed-i. challenged tliem, in this chapter. 29. confusion emptiness. [Baknes.]
trees, barren, and unwatered (Jeremiah 4. 11 ; 14. 6). High places . . . valleys spiritually express that in all circuniBtances, whether elevated or depressed, God's people will have refresliment for their souls, however little to be expected it might seem. 19. (Ch. 32. 15; 55. 13.) shlttali 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." hox tree—not tlie 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. 20. consider—iiZ., lay