Bible Commentary (1871–1879 Edition) (continued)
Qitd, Exhorlelh the Church ISAIAH XLII. to IVust in Him without Fear, well pleased with, ami accepts, a.5 a pr<. pitialion. God could have " delighted " in no created Ijeing as a mediator the Church was primarily formed were Gentiles of the countries bordering on the Mediterrati>;tin. 5. Previously God had spoken of Messiah; now (v. 5-7', He speaks to Him. To sliow to all that He i able to sustain the Messiah in His appointed work, and tliat 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 . . . cartli—(Ps,aiml36.
(cf. V. 21 ; cli. 63. 5; Matthew 8. 17). Spirit «ipon liim—(Ch.
II. i!; 61. 1 ; Luke 4. IS ; John 3. 34.) judgment—the gospel ttisi>ensatlon, founded on justice, the canon of the Divine rale and principle ofjudgment called "the law " (ch. 2. 3; cf. II. 4 ; 51. 4 ; 49. 6). The gospel lias a discriminating
Ctfii elfect : saving to penitents : condemnatory to Satan, the enemy (Joiin 12.31; 16. 11), and the wilfully impenitent (John 9. 39); Matthew 12. 18 has, " He shall show," for " He shall bring fortli," or "cause to go forth." Christ both producid and announced His "judgment." The Hebrew dwells most on His producing it; Matthew on His announcement, of it: tlie two are joined in Him. 3. Matthew marks the Itind of "cry" as that of altercation by quoting it, " He shall not strive " (ch. 53. 7). street—LXX.
6.) 6. in rigliteousness—rather, "for a rightiious purpose." [LowTH.] (See V. 21.) God "set forth" His Son " to be a propitiation (so as) to declare His (G->.','s) righteousness, that God might be just, and (yet) the justifler of him whicli believeth in Jesus" (Romans 3. 25, 5t , rf. Note, ch. 41.2; 45. 13; .50. 8, 9). hold . . . hand—cf. s,t to Israel, the type of Messiah, Hosea 11. 3. covenant medium of the covenant, originally made between God ;ind Abraham (ch. 49. 8). " The mediator of abetter covenant" (Hebrews 8. 6) than the law (see ch. 49. 8; Jeremiah 31. ; 50.5). So the abstract " peace," for peace-maker (Micah 5. 5 ; Ephesians 2. 14). tlie people—Israel ; as ch. 49. 8, compared with V. 6, proves (Luke 2. 32). 7. blind-spiritually (v. 16, translate, "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 (Matthew 12. 15;
V, 34, there, shows another and sterner aspect of His character, which is also implied in the term "judgment"). 3. bruised—" It pleasfd the Lord to 6rut.se Him." (ch. 63. 5, 10; Genesis 3. 15) ; so He can feel for the bruised. As v. 2 described His uuturbulent spirit towards His violent enemies (Matthew 12. 11-16), and His utter freedom from love of noloriety, so i'. 3, His tenderness in cherishing the first spark of grace in the penitent (ch. 40. 11). reed—fragile: easily "shaken witli tlie wind" (Matthew 11.7). Those who are at best feeble, and who besides are oppressed by calamity or by tlie sense of sin. break—entirely crush or condfuiin. Cf. " bind up tlie broken-hearted" (ch. 50. 4; 61.
18, 19; ch. 35. 5; John 9. 39). prison—(Ch. 61. 1, 2.) darkness—opposed to "light" {v. 6; Ephesians 5. 8; 1 Peter2.9).
8. God turns, from addressing Messiah to the people.
Jehovah: God's distinguishing and incommunicable name, indicating essential being and immutable faithfulness (cf. Exodus 6. 3; Psalm 8.3. 18; 90. 5; Hosea 12.
5). my—that is due to me, and to me alone. 9. former things—former predictions of God, wliich were now fulfilled, are here adduced in proof that they ought to trust in Him alone as God, viz., the predictions as to Israel's restoration from Babylon, new viz., predictions as to Messiah, who is to bring all nations to the worship of Jehovah
1'; M.'itthew 11. 28). flax—put for the lamp-wick, formed of flax. Tlie believer is tlie lamp (so the Greek, Matthew 5.15; John .5. 35): his conscience enlightened by the Holy Ghost is the tvick. ".Smoking" means dimly - burning, smouldering, the ilame 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: lit., from above. Christ will supply sucli 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 Jebome ad Alg. Q,u. 2. truth-Matthew 12. 20 quotes
1, 4, 0). spring forth—tlie same image from plants Just beginning to germinate occurs, ch. 43. 19; 58. 8. Belbre there is the slightest indication to enable a sagacious observer to infer the coming event, God foretells \%. 10. new songsuch 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" (ch. 2. 2; 26.1; Revelation
5. 9 ; 14. 3). ye that go down to tlie sea—whose conversion will be the means of dil Tusing the gospel todiitant lands, all . . . therein—all the living creatures that fill the sea (Psalm 96. 11). [Maurer.] Or, all sailors and voyagen. [GENE.sitrs.] 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 v. 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. 11. cities—in a region not wliolly waste, but mainly so, with an oasis here and thera Kedar—in Arabia Deserta (ch. 21. 16; Genesis 25. 13). The Kedarenians led a nomadic, wandering life. So Kedar is here put in general for that class of men. rock Sela, i. e. Petra, the meti-opolis of Idumea and the Nabathcean Ishmaelites. Or it may refer in general to those in Arabia Petrsea, who had their dwellings cut out of the rock, the mountains viz., of Paran, south of Sinai, in Arabia Petrsea. [Vitringa.] 13. glory . . . islands—(Ch. 24. 15.) 13-16. Jehovah will no longer restrain his wrath: He will go forth as a mighty warrior (Exo<lus 15. 3) to destroy His people's and His enemies, and to deliver Israel (cf. Psalm 45. 3). stir up jealousy—rouse His indignation, roar—image from the battle-cry of a warrior. 14. long time viz., during the desolation of Israel (ch. 32. 14). holden my peace—(Cf. Psalm 50. 21; Habalckuk I. 2.) cry like a woman, &c.—Like a woman in parturition, who, after having restrained her breathing for a time, at last, overcome with labour-pain, lets out her voice with a panting sigh; so Jehovah will give full vent to His long pent-up wrath. Translate, instead of "destroy . . . devour;" I will at once breatfie hard and pant, viz., giving loose to my wrath. 15. I will destroy all my foes, moun** tnij>«— in Palestine usually planted with vines and olives in terraces, up to their tops. Islands—rather, dry lands, God will destroy His foes, the heathen, and theii 477 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" (John 14. 6). The gospel judicial sifting ("judgment") of believers and unbelievers, begun already in part (John 3. 18, 19; 9. •39), will be consummated victoriouMy in truth only at His second coming; v. 13, 14, here, and Matthew 12.32, 36,
41, 42, show that there is reference to {\\ejudicial aspect of the gospel, especially finally: besides the mild triumph of Jesus coming in mercy to the penitent nmv (v. 2), there shall he finally the judgment on His enemies, when the
" truth" shall be perfectly developed. Cf. ch. 61. 1-3, where the twocomingsaresimilarlyjoined (Psalm 2. 4-6, 8 ; Revelation 1.5. 2, 4; 19.11-16). On "judgment," see Note, v.l. 4. fall—faint ; m«n in religion may become as the almost expiring flaxwick (v. 3), but not so He in His purposes of grace, discouraged— broken, i. e., checked in zeal by discouragements (cf. ch. 49.4, 5). Rosenmullbb 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 Ili.s judgments and righteous reign, isles . . . wait, &c.—The distant lands beyond sea shall put their trust in His gospel way of salvation. Matthew 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, ch. 30. 18). " His law" is not something distinct from Himself, but is indeed Himself, the . manifestation of God's cliaracter ("name") in Christ, who is the embodiment of the law (ch.
42. 21; Jeremiah 23. 6; Romans 10.4). "Isles" here, and
V. 12, may refer to the fact, that the populations of which
The People Reproved for Incredulity. ISAIAH XLIII. Tke Church Comforted with Promt9e».
24. Who—Their calamity was not the work of cliance. 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 aclcnowledging His share in the nation's sins (cf. Joshua 5. 1). 25. him—Israel (i>. 24). strength of battle—violence of war. It—tlie bate or war (cf. cli. 10. 16). knew not—knew not the le.sson of repentance which tlie judgment was intended to teach (ch. 5. 13; 9. 13; Jeremiah 5. 3).
Idols, aud "dry up" the fountains of their oracles, their doctrines and institutions, the symbol of which is water, aud their schools whicli promoted idolatry. [ViTKiNGA.] 16. blind -God;^i people, Israel, in captivity, needing a guide. In the ulterior sense the New Testament Cliurcli; wliicli was about to be led and enlightened by the Son of God as its leader and shepherd in the wilderness of the Roman empire, until it siiould reach a city of habitation. "A way . . . they knew not," refers to tlie various means employed by Providence for the establishment of the Churcii in the world, such as would never have occurred to the mind of mere man. "Blind," they are called, as not having heretofore seen God's ways in ordering His Church. "Make darkness
CHAPTER XLIII.
Ver. 1-28. A Succession of Arguments wherein Israel MAY BE Assured that, notwithstanding tueir Perversity towards God (ch. 42. 25), He will Deliver AND Restore them. 1. But now— Notwithstanding God's past just judgments for Israel's sins, created—not only in the general sense, but specially created as a peculiar people unto Himself (v. 7, 15,21; ch. 44.2,21,24). So believers, "created in Clirist Jesus" (Ephesians 2. 10), "a peculiar people" (1 Peter 2. 9). redeemed—a second argument wliy they should trust Him besides creation. The Hebrew means to ransom by a price paid in lieu of the caplight," &c., implies that the glorious issue would only be known by the event itself. [Vitbinga.] The same holds good of the individual believer (ch. 30. 21 ; Psalm 107. 7; cf. Hosea 2. 6, li ; Ephesians 5. 8 ; Hebrews 13. 5). 17. tiinied back . . . ashamed— disappointed in their trust; the same phrase occurs. Psalm 35. 4. 18. deaf—tiiz., to tlie Toice of God. blind—to your duty and interest; wilfully
BO(D. 20). In this they differ from "tlie blind" (w. 16). The Jews are referred to. He had said, God would destroy the heatlien idolatry; here he remembers that even Israel, his "servant" (v. 19), from whom better things miglit have been expected, is tainted with this sin. 19. my servant viz., 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 idoltives (cf. V. 3). Babylon was to be the ransom in this case, i. e., was to be destroyed, in order that they might be delivered; so Christ became a curse, doomed to deatii, that we miglit be redeemed, called . . . by name—not merely "called" in general, as in ch. 42. 6; 48.12; 51. 2, but designated as His own peculiar people (cf. ch. 45.3, 4; Exodua 32.1; 33.12; John 10. 3). 2. rivers . . . not overflow thee —so in passing Jordan, though at Its "overflow," when itn "swellings" were especially dangerous (Joshua 3. 15; Jeremiah 12. 5). waters . . . Are—a proverbial plirase for the extremest perils (Psalm 66. 12; also Psalm 138. 7). Lit. fulaters, my messengei . . . sent—Israel was designed by God to be the herald of His truth to other nations, perfect— furnislied witli institutions, civil and religious, suited to their perfect well-being. Cf. the title, " Jeshurun," the perfect one, applied to Israel {cf. ch. 44; 2), as the type of Messiah. [Vitringa.] Or translate, the friend ot God, which Israel was by virtue of descent from Abraham, who was so called (ch. 41. 8). [Gesenius.] The language, "my servant" (cf. ij. 1 )," messenger" (Malachl filled at the Red iS'ea (Exodus 14.), and in the case of the three youths cast into the fiery furnace for conscience' sake (Daniel 3. 25, 27). 3. Egypt for thy ransom—either Egypt or Is'rael must perish ; God chose that Egypt, though so much more mighty, should be destroyed, in order that His people might be delivered; thus Egypt stood, instead of Israel, as a Ivind of "ransom." The Hebreiv, kophvr, means properly that with which anything is overlaid, as the pitch with wliicli the ark was overlaid ; hence that which covers over sins, an atonement. Nebuchadnezzar had subdued Egypt, Ethiopia (Hebrew, Cush), and Saba (descended from Cusli, Genesis 10.7, probably Meroe of Ethiopia, a great island formed by the Astaboras and the Nile, conquered by Caniby.ses, successor of Cyrus). Cyrus received these from God with tlie rest of the Babylonian dominions, in consideration of his being aoout to deliver Israel. However, the reference may be to the three years' war in which Sargon overcame these countries, and so had his attention diverted from Israel (see Notes, ch. 20). [Vitringa.) But tlie reference is probably iviore general,
3. 1), " perfect" (Romans 10. 4 ; Hebrews 2. 10 ; 1 Peter 2. 22), can, in the full antitypical sense, only apply to Christ. So t). 21 plainly refers to Him. "Blind" and "deaf" in His case refer to His endurance of suffering and reproach, as tliougli He neitiier said nor heard (Psalm 38. 13, 14). Thus tliere is a transition by contrast from the moral blindness of Israel (v. 18) to the patient blindness and deafness of Messiah. [Hobsley.] !J0. observest—thou dost not keep tliem. Tlie "many things" are the many proofs which all along from the first God had given Israel of His goodness and His power (Deuteronomy 4.32-38; 29.2-4; Psalm 78.; 105). he—transition from the second to the third person. "Opening . . . ears," i. e., though he (Israel) hath his ears open (Note, ch. 6. 10). This language, too (Note, V. 19), applies to Messiali as Jehovah's servant (ch.
50.5; Psalm 40.(5). 21. his righteousness—not His people's, but His own ; v. 24 sliows that they had no righteousness
(oh. 4.5.24; 59.16). God is well pleased with His Son ("in whom my soul delighteth," v. 1), "who fulfils all righteousness" (Mattiiew 3. 15) for them, and witli tliem for His sake (cf. v. 6 ; Psalm 71. 16, 19 ; Mattiiew 5. 17 ; Romans 10.
viz., to all tlie instances in which Jehovah sacrificed mighty heathen nations, when the safety of Israel required it. 4. Since—All along from the beginning; for there was never a time wlien Israel was not Jehovah's people. The apodosis should be at, "I will give." "Since ever thou wast precious In my sight, honourable, and that I loved thee, I will give," &c. [Mauber.] Gesenius, as English Version, takes Since to mean, Inasmuch as.
3,4; Pliilippians 3.9). Perliaps in God's "righteousness" here is included His faithfulness to His promises given to Israel's forefatliers [RosenmullebJ; because of this He is well pleased witli Israel, even tliough displeased witli tlieir sin, wliicli He here reproves; but that promise could only be based on tlie riy Meousness of Messiah, tlie promised seed, wliicli is God's righteousness. HH, holes—caught by tlieir foes in the caverns where they had sought refuge. [BABNE.S.) Or bound in subterranean dungeons. [Mauker.] prison houses—either literal prisons, or their mvn houses, whence tliey dare not go forth for fear of the enemy. The connection is. Notwithstanding God's favour to His people for His righteousness' sake (v. 21), they have fallen into misery (the Babylonish and Romish captivi-
If the apodosis be as In English Version, "Since thou wast precious" will refer to the time when God called His people out of Egypt, manifesting tlien first the love whlclj He had from everlasting towards them (Jeremiah 31.3; Hosea 11.1); "honourable" and "loved," refer to outward marks of honour and love from God, men . . . people — oWier nations for thee (so v. 3). thy life—thy person. 5, (Deuteronomy 30. 3.) seed-descendants scattered in all liuids. Vitringa understands it of the spiritual " seed" ot the Church produced by mystical regeneration: for the expression is, "bring," not "bring back." This sense is perhaps Included, but not to the exclusion of the literal Israel's restoration (Jeremiah 30. 10.
ties, and their present dispersion), owing to their disregard of the Divine law: spiritual imprisonment is included (u. 7). none salth, Restore—Tliere Is no deliverer
11; Amos 9.9; Zechariah 2. 6-13). •>• Give up— my people, sons . . . daughters—the femiulno Joined to tltfe
'(ch. 5). 23. A call that they should be warned by the VUit Judgments of God to obey Him for the time to come.