Bible Commentary (1871–1879 Edition)
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" transis 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 exer Cisedjudicial 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. br IngetU 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 righteous, and of the Tt'hole passage, is realized only in Messiali, 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 translales, "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. Horsiey translates, "Then tlie moment we behold, we shall be dismayed." We thus, and in English Version, Ycier» to Jeluwrihand His ivorshijypers. 24. of not Jiing- (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 before, so fully realized in his own acts, he recognized God as the true God, but retained his idol (so Naamau,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-/oreue Hriir?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 as Ued-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 circuni Btances, 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
CHAPTER XLII.
Ver. 1-25. Messiah the Antitype of Cyrus.—God's description of His cliaracter (v. 1-4). God addn!sses Him directly (y. 5-7). Address to the people to attend to the subject (v. 8, 9).
(to lieart); iurn. (their attention) to it. " Tliey " refers to all lands (v. I; Psalm 64.9; 40.3). The effect on the Gen-
' Call to all, and especially the exile Jews to rejoice in the coming deliverance (d. 10-25). 1. my servant—Tlie law of prophetic suggestion leads Isaiah from Cyrus to the far greater Deliverer, behind whom the former is lost siglit of. The express quotation in Matthew tiles of God's open interposition hereafter In behalf of Israel shall be, they shall seek Israel's Ood (ch. 2. 3; Zechariah 8. 21-23). 21. A new challenge to the idolaters (see
V. 1, 7) to say, can their idolspredict future eventsm Jehova.h can (t). 22-25, &c.)7 your strong reasons—the reasons for idol-worship which you think especially strong, aa. -what sliall liappen—"Let them bring near and declare future contingencies." [Horsley.] former things . . . the latter end of tliem—show what former predictions the idols have given, tliat we may compare tlie event ("latter end ") with them; or give new prophecies ("declare tilings to come") (ch.42. 9). [Maurer.] Barnes explains it more reconditely, "Let them foretell tlie entire
12. 18-20, and the description can apply to Messiah alone (Psalm 40.6; with which cf. Exodus 21. 6; John 6. 38; Philipplans 2.7). Israel, also, in its highest ideal, is called the " servant " of God (ch. 49. 3). But this ideal Is realized only in the anti typical Israel, its representative-man and Head, Messiah (cf. Matthew 2. 15, with Hosea 11. 1). "Servant" was the position assumed by the Son of God throughout His humiliation, elect—chosen by Ood before the foundation of the world for an atonement (1 Peter series of evont.s, showing, in their order, the things which shall first occur, as well as those which shall finally happen ;" the false prophets tried to predict Isolated events, having no mutual dependency; nota long .?erie« of events mutually and orderly connected, and stretching far into futurity. They did not even try to do this. None but God can do it (ch. 46. 10; 44. 7, 8). "Or . . . things to come" will. In this view, mean, Ijet ^em, If tliey cannot predict the nei-ie-s, even predict plainly any detached eventt.
1.20; Revelation 13. 8). Redcniption was no aftcrthouglit to remedy an unforeseen evil (Romans 16. 25, 26; Epheslans 3. 9, 11; 2 Timothy 1. 9, 1(1; Titus I. 2, 3). In Matthew
12. IS it is rendered "my beloved:" the only belored i'on, beloved In a sense distinct from all others. Election and theior'eof God are inseparably Joined, mysoul-a human phrase iipplied to God, because of the intended union of huinuuity with the Divinity: I myself, deligliteili—!