9. In a moment, in one day. This is designed, undoubtedly, to describe the suddenness with which Babylon would be destroyed. It would not decay slowly, and by natural causes, bui it would be suddenly and unexpectedly destroyed. How strikingly this was fulfilled, it is not needful to pause to state. See Notes on ch. xiii. xiv. In the single night in which Babylon was taken by Cyrus, a death-blow was given to all her greatness and power, and at thai moment a train of causes was originated which did not cease to operate until ii became a pile of ruins. IT The loss of children, and widowhood. Babylon would be in the situation of a wife and a mother who is instantaneously deprived of her husband, and bereft of all her children. IT They shall come upon thee in their perfection. In full measure; completely; entirely. You shall know all that is meant by this condition. The state referred to is that of a wife who ia suddenly deprived of her husband, and who at the same time, and by the sama stroke, is bereft of all her children. And the sense is, that Babylon would know all that was meant by such a condiiion. and would experience the utmost extremity of grief which such a condition involved. IT For the multitude of th$ sorceries. This was one of the reasons why God would thus destroy her, tha,
10 For thou hast trusted in thy wickedness:y thou hast, said, None seeth *me. Thy wisdom and thy knowledge it hath per-
sorceries and enchantments abounded there. Lowth, however, renders this, " notwithstanding the multitude of thy sorceries." So Noyes, " in spite of thy sorceries." The Hebrew is, " in the multitude, 513, of thy sorceries." Jerome renders it, " On account of (propter) the multitude of thy sorceries." The LXX, " In (fr) thy sorcery." Perhaps the idea is, that sorcery and enchantment abounded, and that these calamities would come notwithstanding all that they could do. They would come in the very midst of the abounding necromancy and enchantments, while the people practised these arts, and while they depended on them. That this trust in sorcery was one cause why these judgments would come upon them is apparent from vs. 10, 11. And that they would not be able to protect the city, or that these judgments would come in spite of all their efforts, is apparent f;om ver. 13. The idea is exactly expressed by a literal translation of th" Hebrew. They would come upon ker in, i. e. in the very midst of the multitude of sorceries and enchantments. The word here rendered " sorceries," means magic, incantation, and is applied to the work of magicians, 2 Kings ix. 22. Micah v. 11. Neh. hi. 4. Comp. Ex. vii. 2. Deut. xviii. 10. Dan. ii. 2. Mai. iii. 5. Magic, it is well known, abounded in the East, and indeed this may be regarded as the birih-place of the art. See Note ch. ii. 6. IT And for the great abundance of thine enchantments. Heb. ' and in the strength;' that is, in the full vigour of thine enchantments. While they would abound, and while they would exert their utmost power to preserve the city. The word rendered " enchantments," means properly society, company, community— from being associated, or bound together; and then spells, or enchantments, from the notion that they bound
verted 3thee; and thou hast said in thine heart, I am, and nona else besides me.
11 Therefore shall evil come
or confined the object that was the subject of the charm. The idea was that of controlling, binding, or restraining any one whom they pleased, by tha power of a spell.
10. For thou hast trusted in thy wickedness. The word wickedness here refers doubtless to the pride, arrogance, ambition, and oppressions of Babylon. It means, that she had supposed that she was able by these to maintain the ascendency over other natious, and perpetuate her dominion. She supposed that by her great power, her natural advantages, and her wealth, she co;.ld resist the causes which had operated to destroy other nations. Men often confide in their own wickedness — their cunning, their artifices, their frauds, their acts of oppression and cruelty, and sup • pose that they are secure against the judgments of God. If None seeth me. Comp. Ps. x. 11: " He said in his heart, God hath forgotten; he hideth his face; he will never see it." See also Ps. xciv. 7. IT Thy wisdom. Probably the wisdom here referred to, was that for which Babylon was distinguished, the supposed science of astrology, and the arts of divination and of incantation. It may, however, refer to the purposes of the kings and princes of Babylon; and the meaning may be, that it had been perverted and ruined by relying on their counsels. But it more probably refers to the confidence in the wisdom and science which prevailed there. IT Hath perverted the. Marg. " caused thee to turn away." That is, hath turned thee away from the path of virtue, truth and safety. Il has been the cause of thy downfall. 1T J am, &c. See ver. 8.
11. Therefore shall evil come upon thee. In consequence of thy pride and self-confidence; of the prevalence o! corruption, licentiousness, and sin; of the prevalence of the arts of magic and of divination abounding there; and oi
upon thee; thou shalt not know 5 from whence it riseth: and mischief shall fail upon thee; thou shalt not be able to 6put it off: and desolation shall come upon thee suddenly/" which thou shalt not know.
12 Stand now with thy enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy
the ijruei and unfeeling oppression of the people of God; — for all these crimes ruin shall come certainly and suddenly upon thee. IT Thou shall not know from whence it coincth. Marg." The morning thereof." The margin expresses the true sense of the phrase. The word here used, "^!D shdhhar, means the aurora, the dawn, the morning. See Notes Isa. xiv. 12. Lowth has strangely rendered it, " evil shall come upon ihee, which thou shalt not know how to deprecate." But the word properly aieans the dawning of the morning, the aurora; and the sense is, that calamity ■should befall them whose rising or dawning they did not see, or anticipate. It would come unexpectedly and suddenly, like the first rays of the morning. It would spring up as if from no antecedent cause which would seem to lead to it, as the light comes suddenly out of the darkness. TT And mischief Destruction; ruin. IT Thou shalt not be able to put it off. Marg. " expiate." This is the sense of the Hebrew. See Notes ch. xliii. 3. The meaning is, that they could not then avert these calamities by any sacrifices, deprecations, or prayers. Ruin would suddenly and certainly come; and they had nothing which they could offer to God as an expiation by which it could then be prevented. We need not say how strikingly descriptive this is of the destruction of Italy Ion. Her ruin came silently and suddenly upon her, as the first rays of morning light steal upon the world, youth; if so be thou shalt be abla to profit, if so be thou mayest prevail.
13 Thou art wearied" in tn« multitude of thy counsels. Let now the 7 astrologers,* the stargazers, the monthly prognost' cators,8 stand up and save thee from these things that shall come upon thee.
12. Stand now with thy enchantments. See Notes on ver. 9. This ia evidently sarcastic, and ironical. It ia a call on those who practised the arts of magic to stand forth, and to show whether they were able to defend the city, and to save the nation. IT Wherein thou hast laboured. Or in practising which thou hast been diligently employed. IT From thy youth. From the very commencement of thy national existence. Babylon was always distinguished for these arts. Now was a time when their value was to be put to the test, and when it was to be seen whether they were able to save the nation. tf If so be. Or, perhaps, or possibly, they may be able to profit thee — the language of irony. Perhaps by the aid of these arts you may be able to repel your foes.
13. Thou art wearied. Thou hast practised so many arts, and practised them so long, that thou art exhausted in them. The " counsels" here referred to, are those which the astrologers and diviners would take in examining the prognostications, and the supposed indications of future events. IF Let now the astrologers. Call in now the aid of the various classes of diviners on whom thou hast relied to save thee from the impending calamity and ruin. The words here rendered astrologers, O^ CJ "^^Fl,
14 Behold they shall be as 'stubble; the fire shall burn them; they shall not deliver themselves9
heavens for the purpose of augury, or to take a horoscope. Gcsenius. What this art was is not certainly known. It is probable that it referred to their designating certain stars, or constellations, or conjunctions of the planets in certain parts of the heavens as being fortunate and propitious, and certain others as unfortunate and unpropitious. At first, astrology was synonymous with astronomy. But in process of time, it came to denote the science which professes to discover certain connexions between the position and movements of the heavenly bodies, and the events which occur on the earth. It was supposed that the rising and setting, the conjunction and opposition of the planet?, exerted a powerful influence over the fates of men; over the health of their bodies, the character of their minds, and the vicissitudes of their lives. Some regarded, it would seem, the positions of the stars as mere signs of the events which were to follow; and others, and probably by far the larger portion, supposed that those positions had a positive influence in directing and controlling the affairs of this lower world. The origin of this science is involved in great obscurity. Aristotle ascribes the invention to the Babylonians and Egyptians. Ptolemy concurs in this opinion, and Cicero traces it to the same origin. Lucian says that both these nations, as well as the Lybians, borrowed it from the Ethiopians, and that the Greeks owed their knowledge of this pretended science to the poet Orpheus The science prevailed, it is probable however, much more early in India; and in China it appears to be coeval with their history. The Arabians have been distinguished for their attachnent to it; and even Tycho Brahe was a zealous defender of astrology, and Kepler believed that the conjunctions of the planets were capable of producing great effects on human affairs. It is tlso a remarkable fact that Lord Bacon
from the power of tne flame there shall not he a coal to warm at, nor fire to sit before it.
thought that the science required to b? purified from errors rather than altogeth* er rejected. Those who wish to inquire into the various systems of astrology, snd the arts by which this absurd science has maintained an influence in the world, may consult the Edin. Ency., Art. Astrology, and the authorities enumerated there. The thing referred to in the passa^^ before us, and which was practised in Babylon, was, probably, that o( forecasting future events, or telling what would occur by the observation of the positions of the heavenly bodies. ^ The star-gazers. Those who endeavour to tell what will occur by the contemplation of the relative positions of the stars. IT The monthly pr gnosticators. Marg. " That give knowledge concerning the months." That is, at the commencement of the months they give knowledge of what events might be expected to occur during the month; — perhaps from the dip of the moon, or its riding high or low, &c. Something of this kind is still retained by those persons who speak of a dry or wet moon; or who expect a change of weather at the change of the moon — all of which is just as wise as were the old systems of astrology among the Chaldeans. This whole passage would have been more literally and better translated by preserving the order of the Hebrew. " Let them stand up now and save thee, who are astrologers; who gaze upon the stars, and who make known at the new moons what things will come upon thee."
14. Behold, they shall he as stubble. They shall be no more able to resist the judgments which are coining upon the city, than dry stubble can resist the action of the fire. A similar figure is used in ch. i. 31. See Notes on that verse Comp. also ch. xxix. 6,xxx. 30, where firs i9a symbol of the devouring judgments o God. IT They shall not deliver themselves. Marg. as in the Hebrew, " «-W
15 Thus shall they be unto thee with whom thou hast laboured, even thy merchants from thy
souls." The meaning is, that they would be unable to protect themselves from the calamities which would come upon them and the city, f There shall not be a coal to warm at. The meaning is, that they would be entirely consumed— so completely, that not even a coal or spark would be left, as when stubble, or a piece of wood, is entirely burned up. According to this interpretation, the sense is, that the judgments of God would come upon them and the city, so that entire destruction would ensue. Rosenmuller, however, Cocceius, and some others, suppose this should be rendered, " there shall not remain a coal so that bread could be baked by it." Out the more common, and more correct interpretation, is that suggested above. Comp. Gesenius and Rosen-,muller on the place.
15. With whom thou hast laboured. The multitude of diviners, astrologers, and merchants, with whom thou hast been connected and employed. The idea is, that Babylon had been the mart where all of them had been assembled. t Even thy merchants from thy youth. Babylon was favourably situated for traffic; and was distinguished for it. Foreigners and strangers had resorted there, and it was filled with those who had come there for purposes of trade. The sense here is, that the same destruction which would come upon the diviners, would come on all who had been engaged there in traffic and merchandise. It does not mean that the individuals who were thus engaged would be destroyed, but that destruction would come upon the business; it would come in spite of all the efforts of the astrologers, and in spite of all the. mercantile advantages of the place. The destruction would be as entire a3 if a fire should pass over stubbie, and leave not a. coal, or a spark. What a striking description of the total ruin of the commercial advantages of Babylon! IT From
youth: they shall wander every one to his quarter;r none shal. save thee.
thy youth. From the very foundation of the city. IT They shall wander everq one to his own quarter. All shall leave Babylon, and it shall be utterly forsaken as a place of commerce, and all who have been engaged in mercantile transactions there shall go to other places.
The phrase " his own quarter''^"1^?') means, to his own way; they shall be driven from Babylon, and wander to other places. They shall flee from the danger; and if they practise their arts, or engage in commerce, it shall >e done in other places besides Babylon. 1T None shall save thee. How truly this wag fulfilled need not here be stated. See Notes on ch. xiii., xiv. All its arts of astrology, its wealth, its mercantile advantages, the strength of its walla and gates, were insufficient to save it, and now it lies a wide waste — a scene of vast and doleful ruin. So certainly will all the predictions of God be accomplished; so vain are the arts and devices of man, the strength of fortifications, aud the advantages for commerce, when God purposes to inflict hia vengeance on a guilty nation. The skill of astrology, the advantages of science, accumulated treasures, brazen gates and massive walls, and commercial advantages, the influx of foreigners, and a fertile soil, cannot save it. All these things are in the hands of God; and he can withdraw them when he pleases. Babylon once had advantages for commerce equal to most of the celebrated marts now of Europe and America. So had Palmyra, and Tyre, and Baalbec,and Petra,and Alexandria, and Antioch. Babylon was in the midst of a country as fertile by nature as most parts of the United States. She had as little prospect of losing the commerce of the world, and of ceasing to be a place of wealth and power, as Paris, or London, or Liverpool, or New- York. Yet hovi e*«sy was it for God, in the accomplishment of his pians, to turn away the tide of her prospcnty, and reduce her to ruins. How easy, in the arrangements of his providence, to spread desolation over all the once fertile plains of Chaldea, and to make those plains pools of water. And so with equal ease, if he pleases, and by causes as little known as were those which destroyed Babylon, can he take away the commercial advantages of any city now on earth. Tyre has lost all its commercial importance; the richly laden caravan has ceased to pause at Petra; Tadmor lies waste. Baalbec is known only by the far-strewed rums, and Nineveh and Babylon are stripped of all that ever made them great, and can rise no more. God has taken away the importance and the power of Rome, once like Babylon the mistress of the world, by suffering the malaria to desolate all th© region ir. her vicinity; and so witn equal truth, all that contributes to the commercial importance of New- York, Philadelphia, Boston, London, or Paris, are undei the control of God. By some secret causes he could make these cities a wide scene of ruins; and they may be, if they are like Babylon and Tyre and Tadmor in their character yet like them in their doom. They should feel that the sources of their prosperity and their preservation are not in themselves, but in the favour and protection of God. Virtue, justice, and piety will better preserve them than wealth; and without the se they must be, in spite of their < ommercial advantages, what the one* ielebrated cities of antiquity now are
This chapter contains renewed assurances of the deliverance of the exile Jews from Babylon. It 13 designed, in the main, to state the causes for which the captivity would occur, and to furnish tha assurance also that, notwithstanding the judgment that should come upon them, God would deliver them from bondage, It contains lamentations that there was a necessity for bringing these calamities upon them; assurances that God had loved them; appeals to themselves in proof that all that they had suffered had been predicted; and a solemn command to go forth out of Babylon. It is to be regarded as addressed to the exile Jews in Babylon, though it is not improbable that the prophet designed i* to have a bearing on the Jews of his own time, as given to idolatry, and that he intended that th€ former part of the chapter should bo An indirect rebuke to them by showing them the consequences of their proneness to idolatry. The chapter is exceedingly tender, and full of love, and is an expres sion of the kindness which God has for his own people.
It is not very susceptible of division, or of easy analysis, but the following topics present probab!) the main points of the chapter.
I. A reproof of the Jews for their idolatrous tendencies, reminding them that this was the charac teristic of the nation, and indirectly intimating that all their calamities would come upon them ©* account of that, vs. 1—8. This part contains,...
(6) A solemn declaration of God that he had foretold all these events, and that they could not be traced in any manner to the power of idols, and that he, therefore, was God, vs. 3—7.
(c) Their character had been that of rebellion and treachery, from the very commencement o. their history, ver. 8.
II. Promises of deliverance from the evils which their sins had brought upon them, with expres sions of regret that their conduct had been such as to make such judgments necessary, vs. 9— 19.
(a) God says that he would restrain his anger, and would not wholly cut them off, ver. 9. lb) The purpose of the calamities brought upon them was to refine and purify them, as in a fur* uace, ver. 10.
(c) All h s dealings with them had been for his own glory, and so as to promote his own honour, ver. ll.
(e) He had solemnly purposed to destroy Babylon, and the Chaldeans, ver. 14.
( f) He had raised up for that purpose one who should accomplish his designs, vs. 15, 1G.
Kg} He expresses his deep regret that their conduct had been such as to make it necessary to bring these heavy judgments on them", and states what would have been the result if they had observed his commandments. Their peace would have been as a ri\er, their righteousness as the waves of thi s ja, and their offspring as the sand. vs. 17—19.
III. A comm.ind to go forth lrom Babylon, implyng the highest assurance that they should bo delivered from their long and painful captivity, vs. 20—29.
(a) They should go out with singing and triumph; and the ends ol tne earth should see it, ver. 2a (6) (ioa would provide for them in the deserts, and cause the waters to Hew lor them u. Limit tourney through the pathless wilderness, ver. 21.
The chapter concludes with a general declaration that the wicked heve no peace, implyv<s *am i»ey only have peace and security who put their tru^t in God, ver. 2'?.
1 Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters'1 of Judah; which swear by the name of the Lord, and make mention of the
1. Hear ye this. This is an address to the Jews regarded as in Babylon, and is designed to remind them of their origin, and of their privileges as the descendants of Jacob, and having the name of Israel. Comp. Notes, ch. xliii. 1. 1T And are come forth out of the waters of Judah. This metaphor is taken from a fountain which sends forth its streams of water, and the idea is, that they owed their origin to Judah as the streams flowed from a fountain. A similar figure is used by Balaam in describing the vast increase of the Jews: " He shall pour the waters out of his buckets, and his seed shall be in many waters." Num. xxxiv. So in Deut. xxxiii. 28: " The fountain of Jacob shall be upon a land of corn and wine." So Ps. lxviii. 26:
Bless ye God in the congregations, JEHOVAH, ye that are of the fountain of Israel.
The idea is, that Judah was the fountain, or origin of the people who were then exiled in Babylon. The ten tribes had revolted, and had been carried away, and the name of Benjamin had been absorbed in that of Judah, and this had become the common name of the nation. Perhaps Judah is here mentioned with honour as the fountain of the nation, because it was from him that the Messiah was to descend (Gen. xlix. 10); and this mention of his name would serve to bring that promise to view, and would be an assurance that the nation would not be destroyed, nor the power finally depart until he should come. tf Which swear by the nams. Who worship Jehovah, and acknowledge him as the only true God. See Notes ch. nx..18, xlv. 23. Camp. ch. xlviii. 1, z.\. 16 ^ And make mentim. That
God of Israel, hut not* in truth, nor in righteousness.
2 For they call themselves of the holy city/ and stay? them. selves upon the God of Israel; The Lord of hosts is his name.
is, in your prayers and praises. Yon acknowledge him, and profess to worship him. IT But not in truth. In a hypocritical manner; not in sincerity. Comp. Jer. v. 2: " And though they say, The Lord liveth, surely they swear falsely."
here, n3D Jcl, means, as it often does, although; and the sense is, although they call themselves of the holy city, they do not worship God in sincerity and truth. Jerusalem was called " the holy city," because the temple, the ark, and the symbol of the divine presence were there, and it was the place where God was worshipped. It was deemed sacred by the Jews, and they regarded it as sufficient proof of goodness, it would seem, that they had dwelt there. Even in Babylon they would pride themselves on this, and suppose, perhaps, that it entitled them to divine protection and favour. H And stay themselves upon the God of Israel. In time of danger and trial they profess to seek him, and to commit their cause to him. IT The Lord of hosts is his name. See Notes ch. i. 9. The object of the prophet in here mentioning his holy name is, probably, to show them the guilt of their conduct. Ho was Jehovah, the source of all existence. He was the God of all j the hosts of heaven, and all the armies on earth. How wicked, therefore, it was to come before him in a false and hypocritical manner, and while they were professedly worshipping him, to be really offering their hearts to idols, and to be characteristically inclined to relapse into idolatry!
3 I have declared the former /hings from the beginning; and they went forth out of my mouth, and I showed them; I did them suddenly, and they came to pass.
3. I have declared the former things. That is, in former times I have predicted future events by the prophets, which have come to pass as they were foretold. Though the fulfilment might have appeared to be long delayed, yet it came to pass at the very time, showing it tc be an exact fulfilment of the prophecy. The design of thus referring to the former predictions is, to remind them of their proneness to disregard his declarations, and to recsll to their attention the fact that all that he said would be certainly accomplished. As a people, they had been prone to disbelieve his word. He saw that the same thing would take place in Babylon, and that there also they would disbelieve his prophecies ebout raising up Cyras, and restoring them to their own land. He, therefore, endeavours to anticipate this, by reminding them of their former unbelief, and of the fact that all that he had foretold in former times had come to pass. IT From the beginning. In regard to this, and the meaning of the phrase, " the former things, " see Notes ch. xli. 22, and xliii. 9. The phrase " former things," refers to the things which precede others; the series, or order of events. IF / did them suddenly. They came to pass at an unexpected time; when you were not looking for them, and when perhaps you were doubting whether they would occur, or were calling in question the divine veracity. The idea is, that God in like manner would, certainly and suddenly, accomplish his predictions about Babylon, and their release from their captivity.
4. Because I knew that thou art obstinate. I made these frequent predictions, and fulfilled them in this striking inanner, because I knew that as a people you were prone to unbelief, and in order that you might have the most full a^d undoubted demonstration of the
4 Because I knew that thou art 'obstinate, arid thy neck* is an iron sinew, and thy brow brass;
5 I have even from the beginning declared it to thee; before
truth of what was declared. As they were disinclined to credit his promises, and as he saw that in their long captivity they would be prone to disbelieve what he had said respecting their deliverance under Cyrus, he had, therefore, given them these numerous evidences of the certainty of the fulfilment of all his prophecies, in order that their minds might credit what he said about their return to their own land. 1T That thou art obstinate. Marg. as in Hebrew " hard" so the Hebrew. The sense is, that they were obstinate and intractable. An expression probably taken from a bullock which refuses to receive the yoke. The word " hard," as expressive of obstinacy, is often combined with others. Thus in Ex. xxxii. 9, xxxiv. 9, ' hard of neck,' i. e. stiff-necked, stubborn; ' hard of face,' Ezek. ii. 4; ' hard of heart,' Ezek. iii. 7. The idea is, that they were as a people obstinate, rebellious, and indisposed to submit to the laws of God — a charge which is often brought against them by the sacred writers, and which is abundantly verified by all their history as a people. Comp. Deut. ix. 6-13, xxxi. 27. Ezek. ii. 4. Ex. xxxii. 9, xxxiii. 3-5, xxxiv. 9. 2 Chron. xxx. b1. Acts vii. 51. IT Thy neck is an iron sinew. The word T1* ghidh means properly a cord, thong, or band; then a nerve, sinew, muscle, or tendon. The metaphor is taken from oxen when they make their neck stiff, and refuse to submit it to the yoivc. IT And thy brow brass. Thy forehead is hard and insensible as brass. The phrase is applied to the shameless brow of a harlot (Jer. iii. 3. Ezek. iii. 7), where there is an utter wmt of modesty, and consummate impudence. A brow of brass is an image of insensibility, or obstinacy. So in Jer. vi. 28.
5. / have even from the beginning declared it to thee. He had foretold fu«
it came to pass I showed it thee: lest thou shouldest say, Mine idol hath done them; and my graven image, and my molten image, hath commanded them.
6 Thou hast heard, see all this; and will not ye declare it? I have showed thee new things
turo events so that they had abundant demonstration that he was the true God, and so that they could not ae under a mistaice in regard to the source of their deliverances from danger. IT Mine idol hath done them. The idols and molten images had not foretold these events, and when they came to pass, it could not, therefore, be pretended that they had been produced by idols. By predicting them, Jehovah kept up the proof that he was the true God, and demonstrated that he alone was worthy of their confidence and regard.
6. Thou hast heard. You are witnesses that the prediction was uttered long before it was fulfilled. IT See all this. Behold how it is all fulfilled. Bear witness that the event is as it was predicted. 1T And will ye not declare it? "Will you not bear witness to the entire fulfilment of the prophecy? God appeals to them as qualified to testify that what he had declared had come to pass, and calls on them to make this known as a demonstration that he alone was God. See Notes ch. xliv. 8. tf J have showed thee new things from this time. From this time I make known a thing which has not before occurred, that you may have a similiar demonstration that Jehovah is God. The " new thing" here referred to, is, doubtless, the prediction of the deliverance from the captivity at Babylon — a new thing in contradistinction from those which had been before predicted, and which were already fulfilled. See Notes ch. xlii. 9, xliii. 19. T Even hidden things Events which are so concealed that they could not be conjectured by any political sagacity, or by any contemplation of mere natural caises.
from this time, even hidden things," and thou didst not know them.
7 They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them.
They are, as it were, laid up in darjk treasure-houses (comp. ch. xlv. 3), and they can be known only by him to whom " the darkness shineth as the day," and to whom the night and the day are both alike. Ps. exxxix. 12.
7. They are created now. The LXX render this, Nt^ yivcrai, done now; and many expositors interpret it in the sense that they are now brought into light, as if they were created. Aben Ezra renders it, " they are decreed and determined by me." RosenmQller supposes that it refers to the revelation, or making known those things. Lowth renders it, *' they are produced now, and not of old." Noyes, " it is revealed now, and not long ago." But the sense is probably this: God is saying that they did not foresee them, nor were they able to conjecture them by the contemplation of any natural causes. There were no natural causes in operation at the time the predictions were made respecting the destruction of Babylon, by which it could be conjectured that that event would take place; and when the event occurred, it was as if it had been created anew. It was the result of Almighty power and energy, and was to be traced to him alone. The sense is, that it could no more be predicted, at the time when the prophecy was uttered, from the operation of any Datural causes, than an act of creation could be predicted, which depended on the exercise of the divine will alone. It was a case which God only could understand, in the same way as he alone could understand the purposes and the time of his own act of creating the world. IT And not from the beginning. The events have not been so formed
8 Yea, thou heardest not; yea, est deal very treacherously/" and thou k newest not; yea, from that wast called a transgressor frcm
time that thine ear was not opened: for I knew ''that thou would-
from the beginning that they could be predicted by the operation of natural causes, and by political sagacity. HEven before the day when thou heardest them not. The sense of this is probably, ' and before this day thou hast not heard of them;' that is, these predictions pertain to new events, and are not to be found in antecedent prophecies. The prophet did not speak now of the deliverance from Egypt, and of the blessings of the promised land, which had constituted the burden of many of the former prophecies, but he spoke of a new thing; of the deliverance from Babylon, and of events which they could by no natural sagacity anticipate, so that they could claim that they knew them. IF Lest thou shouldest say, Behold I knew them. The taking of Babylon by Cyrus, and the deliverance of the exiles from their bondage, are events which can be foreseen only by God. Yet the prophet says that he had declared these events, which thus lay entirely beyond the power of human conjecture, long before they occurred, so that they could not possibly pretend that they knew them by any natural sagacity, or that an idol had effected this.
8. Yea thou heardest not. This verse is designed to show not only that these events could not have been foreseen by them, but that when they were actually made known to them, they were stupid, dull, and incredulous. It is not only re-affirming what had been Baid in the previous verses, but is designed to show that they were characteristically and constantly a perverse, hardened, and insensible people. The phrase, « thou heardest not,' therefore means that they did not attend to these ihingi when they were uttered, and «vcr; prone to disregard God, and all his predictions and promises. V Yea, from 'hat time that thine earwasmH opened.
The word " that " which is here supplied by our translators greatly obscures the sense. The meaning is, ' from the first, thine ear was not open to receive them' (Lowth); that is, they were stupid, insensible, and uniformly prone to disregard the messages of God. To open the ear, denotes a prompt and ready attention to what God says (.see ch. 1. 5), and to close the ear denotes t.n unwillingness to listen to what is spoken by him. IT For I knew that thou wouldest deal very treacherously. I knew that as a people you are characteristically false and perfidious. This does not refer to their conduct towards other nations, but to their conduct towards God. They were false and unfaithful to him, and the sense is, that if God had not foretold the destruction of Babylon and their deliverance from it so clearly that there could have been no misunderstanding of it, and no perversion, they would have also perverted this, and ascribed it to something else than to him. Perhaps they might, as their forefathers did when they came out of Egypt (Ex. xxxii. 4), have ascribed it to idols (comp. ver. 5), and the result might have been a relapse into that very sin to cure which was the design of removing them to Babylon. IT And wast called. This was thy appropriate appellation. H From the womb. From the very commencement of your national history; from the very time when the nation was first organized. See Notes ch. xliv. 2.
9. For my name's sake. See Notea ch. xliii. 25. Comp. ch. lxvi. 5. It is possible that the design of this verse may be, to answer an objection. ' If the character of the nation is such, it might be said, ' why should God desire to restore:hem again to their own land \ If their sins have been so great as to make these heavy judgments proper, why not
defer mine an^er, and for mv praise will I refrain for thee, that I cut thee not off.
suffer them to remain under the infliction of the deserved judgmen*? Why should God interpose 1 why raise up Cyrus 1 why overthrow Babylon? why conduct them across a pathless wilderness, and provide for them in a sandy 4esert V To this the answer is, that it wa3 not on their account. It was not because they were deserving of his favour, nor was it primarily and mainly in order that they might be happy. It was on his own account — in order to show his covenant faithfulness; his fidelity to the promises made to their fathers, his mercy, his compassion, his readiness lo pardon, and his unchanging love. — And this is the reason why he ' defers his anger,' in relation to any of the children of men. His own glory, and not their happiness, is the main object in view. And this is right. The glory, the honour, and the happiness of God, are of more importance than the welfare of any of his creatures; because, (1) they are in themselves of more importance, just in proportion as God is more elevated than any of his creatures; and (2) the welfare of any or all of his creatures depends on the maintaining of the honour of God, and of his government, and on the manifestation of his perfections to the universe. See the Treatise of Pres. Edwards on "the end for which God created the world.'' Works, vol. iii. Ed. N. York, 1830. *!T Will I defer mine anger. That is, I will spare you, and restore you again to your own land. See Note ver. 11. II And for my praise will I tefrain for thee. Will I refrain my anger in reference to you as a nation. The word here used (can hhatdm) denov «s properly to muzzle, and is commonly employed with reference to an animal in order to tame or subdue it. Here it means that God would restrain himself; he would not put forth his anger in order to destroy them. Learn
10 Behold, have refined" thee, but not 2with silver; I have chosen thee in the furnace" of affliction.
hence, (1) that God acts with reference to his own glory, in order to manifest his own perfections, and to secure his praise; (2) that the reason why the wicked are not cut off sooner in their transgressions is, that He may show his forbearance, and secure praise by longsuffering; (3) that the reason why tha righteous are kept an:'dst their frequent failures in duty, their uiv'/iithfulness, ai>d their many imperfections, is, that God may get glory by showing his covenant fidelity; and (4) that it is one evidence of piety — and one that is indispensable — that there should be a willingness that God should secure his own glory in h'3 own way, and that there should be a constant desire that his praise should be promoted whatever may befall his creatures.
10. Behold, I have refined thee. This refers to the Jews in their afflictions and captivity in Babylon. It states one design which he had in view in those afflictions— to purify them. The word here used and rendered refined (q'njt tzdrdph), means peoperly to melt; to smelt metals; to subject them to the action of fire in order to remove the scoria or dross from them. See Notes on ch. i. 25. Then it means to purify in any manner. Here it means that God had used these afflictions for the same purpose for which fire is used in regard to metals, in order that every impurity in their moral and religious character might bo removed. 1T But not with silver. Marg. for, Heb. DD3D bhekhaseph. Many different interpretations of this have been proposed. Jerome renders it, " non quasi argentum," not as silver. The LXX oi>% Ivcmv dpyvpiov, not on account of silver. Grotius explains it, " I have a long time tried the* by afflictions, but. nothing good appears in thee f that is, I have not found you to be silver, or to be pure, as when a worker in metals applied the usual he*
11 For mine own sake, even j luted? and* I will not give my
'o.* mine own sake, will I do it: for" how should my name be polio a mass of ore for the purpose of separating the dross, and obtains no silver. Gesenius explains it to mean, " I sought to make you better by afflictions, but the end was not reached; you were not as silver which is obtained by melting, but as dross." Rosenmiiller supposes it means, that he had not tried them with that intensity of heat which was necessary to melt and refine silver; and remarks, that those skilled in metals observe that gold is easily liquified, but that silver requires a more intense heat to purify it. Jarchi renders it, " not by the fire of Gehenna as silver is melted by the fire." Kimchi explains it, ". not as one who is smelting silver, and who removes all the scoria from it, and so consumes it that nothing but pure silver -emains. If that had been done, but sw of you would have been left." Vi- -inga supposes that it means, that God lad sent them to Babylon to be purified, yet it was not to be done with silver. It was by the agency of a people who were wicked, sinful, and unbelieving. Amidst this variety of interpretation, it is difficult to determine the sense. Probably it may be, I have melted thee, and found no silver; or the result has not been that you have been shown to be pure by all your trials; and thus it will agree with what is said above, that they were perverse, false, and rebellious as a people. IF I have chosen thee. Lowth renders this, " I have tried thee." The Vulgate and the LXX, however, render it, " I have chosen thee." The word here used (from -iflS bahhdr)
means, according to Gesenius, 1. To prove, to try, to examine, and the primary idea, according to him, is that of rubbing with the lapis Lydius, or touchstone, or else of cutting in pieces for the purpose of examining. 2. It means to approve, choose, or select. This is the most common signification in the Hebrew Bible. Job ix. 14, xv. 5, xxix. 25. Gen. xiii. 11. Ex. xvii. 9. Josh. xxiv. 15. 3. To delight in. Gen. vi. 2. Isa.
i. 29. Probably the meaning here ie, * I have proved, or tried thee in the furnace of affliction.' It was true, however, that God had chosen or selected their nation to be his people when the} were suffering in the furnace of affliction in Egypt; and it is also true that God chooses sinners now, or converts them, as the result of heavy affliction. Possibly this may be the idea, that their affliction had prepared them to embrace his offers and to seek consolation in him; and he may design to teach that one effect of affliction is to prepare the mind to embrace the offers of mercy. If In the furnace of affliction. Referring particularly to their trials in Babylon. Afflictions are often likened to fire — from the fact that fire is used to purify or try metals, and afflictions have the same object in reference to the people of God.
11. For mine own sake. See ver. 9 The expression here is repeated to denote emphasis. He had thrown them into the furnace of affliction on his own account, i. e. in order that his own name should not be profaned by their irreligion and idolatry, and that the glory which was due to him should not be given to idols. IT For how should my name be polluted? The sense is, that it would be inconsistent with his perfections to see his name profaned without endeavouring to correct and prevent it; and in order to this, that he brought these afflictions upon them. They had profaned his name by their irreligion and hypocrisy. In order to ccect this evil, and to prevent it in future, ne had brought these national judgments on them, and removed them to Babylon. The doctrine here taught is, that when the conduct of God's professed people ia such as to dishonour God, and to mak< his name a subject of reproach with th* wicked, he will visit them with heavy judgments. He cannot indulge them in a course of life which will reflect dishonour on his own name. V And I will
12 Hearken unto me, O Jacob and Israel, my called; I am he: [a am the first, I also am the last.
13 Mine 6hand also hath laid the foundation of the earth, and * my right hand hath spanned the
not give my glory unto another. See this explained in the Note on ch. xlii. 8. The sense here is this. The Jews had, as a nation, been prone to ascribe to idols that which was due to God alone. To correct this, and to make an effectual reform, he had removed them to Babylon, and doomed them to a long and painful captivity there. It may be added that the punishment was effectual, and that their long trial in Babylon served entirely to correct all their idolatrous propensities as a nation.
12. Hearken unto me. This is a solemn call on the Jews in Babylon to attend to what he was now about to say. It is the commencement of a new part of the argument, containing the assurance that he would deliver them, and utterly destroy the Chaldeans. He begins, therefore, by asserting that he is the only true God, and that he is able to accomplish all his purposes. 1T My called. The people whom I have chosen, or called. IT / am he. I am the same; or I am the true and only God. 1T I am the first. See Notes ch. xli. 4. xli v. 6.
13. Mine hand also hath laid, &c. I am the Creator of all things, and I have all power, and am abundantly able to deliver you from all your foes. V And my right hand hath spanned the heavens. Marg. The palm of my right hand hath spread out. The sense is, that he by his right hand had spanned, or measured the heavens. The phrase is designed to show his greatness, and his power. See it explained in Note ch. xl. 12. IT When I call unto them. See Note on ch. xl. 26. The sense here ia, that he who had power thus lo command the hosts of heaven, and lc secure their perfect obedience by
14 All ye, assemble yourselves, and hear; which among them hath declared these things? The Lord hath loved* him; he will* do his pleasure on Babylon,
his word, had power also to defend his people, and to deliver them from their foes, and conduct them in safety to then own land.
14. All ye, assemble yourselves, and hear. Ye Jews who are in Babylon. Gather together, and listen to the assu ranee that God is able to protect you, and that he will certainly restore you to your own country. 1T Which among them. Who among the heathen. IT Kath declared these things? The things relating to the destruction of Babylon, and the rescue of his people. This is an appeal similar to that which God has often made, that he alone can predict future events. None of the astrologers, soothsayers, or diviners of Babylon had been able to foretell the expedition and the conquests of Cyrus, and the capture of the city. If they had been able to foresee the danger, they might have guarded against it, and the city might have been saved. But God had predicted it a hundred and fifty years before it occurred, and this demonstrated, therefore, that he alone was God. 1T The Lord hath loved him. Lowth renders this, " he whom Jehovah hath loved will execute his will on Babylon." The LXX render it, " loving thee, I will execute thy will against Babylon." There can be no doubt that it refers to Cyrus, and that the meaning is, that he whom Jehovah had loved would accomplish his will on Babylon. It does not necessarily mean that Jehovah was pleased with his moral character, or that he was a pious man (comp. Notes on ch. xli. 2); but that he was so well pleased with him as an instrument to accomplish his purposes that he chose to employ him for that end. tf He will do hi* pleasure on Babylon. He will acccm.
and his arm shall be on the Chaldeans.
15 I, even I, have spoken; ytti, I have called him: I rhave brought him, and he shall make his way prosperous.
plish all his desire on that city: that is, he will take, and subdue it. The word " his" here may refer either to Cyrus, or to Jehovah. Probably it means that Cyrus would do to Babylon what would be pleasing to Jehovah. IT And his arm. The arm is a symbol of strength, and is the instrument by which we execute our purposes.
15. 7, even I, have spoken. The word " I " is repeated to give emphasis, and to furnish the utmost security that it should be certainly accomplished. It means that Jehovah, and he alone, had declared this, and that it was entirely by his power that Cyrus had been raised up, and had been made prosperous. IT Yea, I have called him. See Note ch. xli. 2. H I have brought him. I have led him on his way in his conquests, f And he shall make his way prosperous. There is a change of person in this verse from the first to the third which is quite common in the writings of Isaiah.
16. Come ye near unio me. See ver. 14. IT / hace not spoken in secret. See Notes ch. xlv. 19. The idea here is, that he had foretold the raising up of Cyrus, and his agency in delivering his people, in terms so plain that it could not be pretended that it was conjectured, and so clear that there was no ambiguity. T From the time that it was, there am I. From the moment when the purpose was formed, and when it began to be accomplished, I was present. The meaning is, that every thing in regard to raising up Cyrus, and to the delivery of his people from Babylon, had been entirely under Ills direction. IT And now the Lord God, and his Spirit, hath geiit me. There is evidently a change m the speaker here. In the former part ©f the verse, it is God who is the Jneaker. But here it is he who is sent
16 Come ye near unto me. hear ye this; I nave not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord Got* and his Spirit hath sent me.
to bear the message. Or, if this should be regarded, as Lowth and many others suppose, as the Messiah who is speaking to the exiled Jews, then it is an assertion that he had been sent by the Lord God and his Spirit. There is an ambiguity in the original which is not retained in our common translation. The Hebrew is, " and now the Lord Jehovah hath sent me, and his Spirit;" and the meaning may be either, as in our version, that Jehovah and his Spirit were united in sending the person referred to; or that Jehovah had sent him, and at the same time had also sent his Spirit to accompany what he saH Grotius renders it, " the Lord by his Spirit has given me these commands." Jerome understands the word " Spirit" as in the nominative case, and as meaning that the Spirit united with Jehovah in sending the person referred to. Dominus Deus misit me, el spiritus ejus. The Septuagint, like the Hebrew is ambiguous: Nw icvpios Kvpi»s a-stivrtiht fje, K<ti to 7rv£vfta avruv. The Syriac has the same ambiguity. The Targum of Jonathan renders it, " and now Jehovah (^) God hath sent me and his word/ It is perhaps not possible to determine, where there is such ambiguity in the form of the sentence, what is the exact meaning. As it is not common, however, in the Scriptures to speak of the Spirit of God as sending, or commissioning his servants; and as the object of the speaker here is evidently to conciliate respect for his message as being inspired, it is probably to be regarded as meaning that he had been sent by Jehovah and was accompanied with the influences of his Spirit. Many of the reformers, and others since their time, have supposed that this refers to the Messiah, and have endeavoured to derive a demonstration from
17 Thus saith the Lord, thy Redeemer, the Holy One of Israel; I am the Loud thy God which teacheth771 thee to profit,71 which leadeth0 thee by the way that thou shouldest go.
this verse of the doctrine of the Trinity. The argument which it has been supposed these words furnish on that sub- •ect is, that three persons are here spoken of, the person who sends, i. e. God the Father; the person who is sent, i. e. the Messiah; and the Spirit who concurs in sending him, or by whom he is endowed. But the evidence that this refers to the Messiah is too slight to lay the foundation for such an argument; and nothing is gained to the cause of truth by such forced interpretations. It would require more time, and toil, and ingenuity, to demonstrate that this passage had reference to the Messiah, than it would to demonstrate the doctrine of the Trinity, and the divinity of the Redeemer, from the unequivocal declarations of the New Testament. The remark of Calvin on this verse, and on this mode of interpretation, is full of good sense: " This verse interpreters explain in different ways. Many refer it to Christ, but the prophet designs no such thing. Cavenda autcm sunt nobis violcnta} ct coactcs. inter •prctalioncs. Such forced and violent interpretations are to be avoided." The scope of the passage demands, as it seems to me, that it should be referred to the prophet himself. His object is, to state that he had not come at his own instance, or without being commissioned. He had been sent by God, and was attended by the Spirit of inspiration. He foretold events which the Spirit of God alone could make known to men. It is, therefore, a strong asseveration that his words demanded their attention, and that they had every ground of consolation, and every possible evidence that they would be rescued from their bondage. It is a full claim to divine inspi- Vition, and is one of the many assertions
18 Op that thou hadst hearkened to my commandments! then had thy' peace been as a river, and thy. righteousness as the waves of the sea:
which are found in the Scriptures where the sacred writers claim to have been sent by God, and taught by his Spirit.
17. Thy Redeemer. See Notes eh. xli. 14, xliii. 1. IT Which teacheth thee to profit. Teaching you what things will most conduce to your welfare. The reference here is chiefly to the afflictions which they suffered in Babylon. IT Which leadeth thee. I am thy conductor and guide. God taught them, as he does his people now, by his Providence, his revealed word, and his Spirit, the way in which they ought to go. It is one of his characteristics that he is the guide and director of his people.
18. 0 that thou hadst hearkened to my commandments I This expresses the earnest wish and desire of God. He would greatly have preferred that they should have kept his law. He had no wish that they should sin, and that these judgments should come upon them. The doctrine taught here is, that God greatly prefers that men should keep his laws. He does not desire that they should be sinners, or that they should be punished. It was so with regard to the Jews; and it is so with regard to all. In all cases, at all times, and with reference to all his creatures, he prefers holiness to sin; he sincerely desires that there should be perfect obedience to his commandments. It is to be remarked also that this is not merely prospective, or a declaration in the abstract. It relates to sin which had been actually committed, and proves that even in regard to that, God would have preferred that it had not been committed. A declaration remarkably similar to this occurs in Ps. lxxxi. 13— 1C:
0 that my peop.e had hearkened unto me. And Israel had walked in my ways:
1 should soon have subdued their enemies, And turned their hand against their adversaries- The haters of,he Lord should have submittal?
19 Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof;
But their time should have endured for ever. He should have fed them also with the finest of the wheat; And with honey out of the rock should I have
Comp. Isa. v. 1-7. Ezek. xviii. 23-32. Deut. xxii. 29. Luke xix. 21. Matt, xxiii. 37. IT Then had thy peace been as a river. The word peace here foibtfj shahlom) means properly wholeness, soundness, and then health, welfare, prosperity, good of every kind. It then denotes peace as opposed to war, and also concord and friendship. Here it evidently denotes prosperity in general, as opposed to the calamities which actually came upon them. IT As a river. That is, abundant — like a full, flowing river that fills the banks, and that conveys fertility and blessedness through a land. " The heathen, in order to represent the universal power and beneficence of Jupiter, used the symbol of a river flowing from his throne; and to tlus the Sycophant in Plautus alludes (Trium. act 4, Sc. 2, v. 98), in his saying that he had been at the head of that river:
Wemyss' Key to the Symbolical Language of Scripture, Art. River. Rivers are often used by the sacred writers, and particularly by Isaiah, as symbolical of plenty and prosperity. Isa. xxxii. 2, xxxiii. 31, xli. 18, xliii. 19. T And thy righteousness. The holiness and purity of the nation. Religion, with all its inestimable benefits, would have abounded to the utmost extent. Instead of the prevailing idolatry and corruption, the hypocrisy and insincerity which had abounded, and which made it necessary for God to remove them, they would have been distinguished for sincerity, purity, love, and holy living. And this proves that God would have preferred the prevalence of holiness, f As the waves of the sea. What can be a more beautiful or sublime image than this? What can more strikingly represent the abundance of the blessings which reli-
his name should no: have been cut off nor destroyed from before
gion would have conferred on the land 1 The waves of the sea are an emblem of plenty. They seem to be boundless. They are constantly rolling. And so their righteousness would have been without a limit; and would have rolled unceasingly its rich blessings over the land. Who can doubt that this would have been a better state, a condition to have been preferred to that which actually existed 1
19. Thy seed also. Im.vad of being reduced to a small number by the calamities incident to war, and being comparatively a small and powerless people sighing in captivity, you would have been a numerous and mighty nation. This is another of the blessings which would have followed from obedience to the commands of God; and it proves that a people who are virtuous and pious will become numerous and mighty. Vice, and the diseases, the wars, and the divine judgments consequent on vice, tend to depopulate a nation, and to make it feeble. 7 As the sand. This is often used to denote a great and indefinite number. Gen. xxii. 17, xxxii. 12, xli. 49. Josh. xi. 4. Judg. vii. 12. 1 Sam. xiii. 5. 2 Sam. xvii. 11. 1 Kings it. 20-29. Job xxix. 18. Ps. cxxxix. 18. Note Isa. x. 22. Hos. i. 10. Rev. xx. 8. IT And the offspring of thy bowels. On the meaning of the word used here, see Note Isa. xxii. 24. f Like the gravel thereof. Literally, " and the ofHpriu,-! of thy bowels shall be like its bowels," i. e. like the offspring of the sea. Th» phrase refers probably rather to the fish es of the sea, or the innumerable multi tudes of animals that swim in the sea than to the gravel. There is no plac« where the word means gravel. Jerome however, renders it, ut lapili ejus — as its pebbles; the LXX, Jj$ o ■yovi, rrn yd?, as the dust of ihe earth. The Chaldee also renders it, as the rtonca of the sea; and the Syriac also. The sense is essentially the same — that the number of the people cf th«? nation
20 Go sye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The Lord hath redeemed* his servant Jacob.
21 And they thirsted not when
would have been vast. IT His name should not have been cut off. This does not imply of necessity that they had ceased to be a nation when they were in Babylon, but the meaning is, that if they had been, and would continue to be obedient, their national existence would have been perpetuated to the end of time. When they ceased to be a distinct nation, and their name was blotted out among the kingdoms of the earth, it was for national crime and unbelief. Rom. xi. 20.
20. Go ye forth of Balylon. The prophet now directly addresses those who were in exile in Babylon, and commands them to depart from it. The design of this its, to furnish the assurance that they should be delivered, and to show them the duty of leaving the place of their long captivity when the opportunity of doing it should occur. It is also designed to show that when it should occur it would be attended with great joy and rejoicing. % Flee ye from the Chaldeans with a voice of singing. With the utmost exultation and joy. They ehould rejoice that their captivity was ended; they should exult at the prospect of being restored again to their own land. IF Utter it even to the end of the earth. It is an event so great and wonderful that all the nations should be made acquainted with it. IF The Lord hath redeemed, &c. Jehovah has rescued from captivity his people. See Notes ch. xliii. 1.
21. And they thirsted not. This is a part of that for which they would be called t© celebrate his name. It was not mere.y that he had redeemed them, but that he had abundantly provided for their wants in the desert, and guided ihem safe through the pathless wilder-
re led them through the de setts,* he caused the waters'* to flow out of the rock for them; he clave the rock also, and the waters gushed out.
ness to their own land. See Notes eli. xxxv. 6, 7, xli. 17, 18. IT He caused the waters to flow out of the rock for them. The allusion here is undoubtedly to the fact that God caused the waters to flow out of the rock that Mose3 smote in the wilderness. Ex. xvii. 6. Num. xx. 11. This is not,o be regarded as literally true that God would, in like manner, smite the rocks and cause waters to flow by miracle on their return from Babylon. There is no record that any such event took place, ajid it is not necessary so to understand this passage. It is a part of the triumphant song which they are represented as singing after their return to their own land. In that song, they celebrate his g-'aciour* interposition in language that was familiar to them, and by illustrations thai were well known. They therefore speak of his mercy to them as if he had smitten the rock in the desert on their return, and caused the waters to flow; and the sense is, that his mercy to them then was similar to his goodness to their fathers when he led them to the land of promise. He met all their necessities; and his gracious interposition was experienced all the way as really as though he had smitten the rock, or caused cool and refreshing fountains to break out in the desert.
22. There is no peace, saith the Lord, unto the wicked. This verse contains a sentiment whose truth no one can doubt. To the transgressor of the lawa of God there can be no permanent peace, enjoyment, or prosperity. The word peace is used in the Scriptures in al] these senses. See note on ver. 18, of this chapter. There may be the appearance of joy, and there may be temporary prosperity. But there is no abkling.
substantial, permar.ent happiness, such as is enjoyed by those m ho fear and love God. This sentiment occurs not unfrequently in Isaiah. It is repeated in ch. lvii. 21; and in ch. lvii. 20, he says that " the wicked are like the troubled sea when it cannot rest, whose waters East up mire and dirt." Of the truth of the declaration here there can be no doubt; but it is not perfectly apparent why it is introduced here. It is probably a part of the song with which they would celebrate their return; and it may have been used for one of the following reasons. (1.) As a general maxim, expressed in view of the joy which they had in their return to their own land. They had elevated peace and triumph and joy. This was produced by the fact that they had evidence that they were the objects of the divine favour and protection. Plow natural was it in view of these blessings to say, that me wicked had no such comfort, and in general, that there was no peace to them of any kind, or from any quarter. Or (2) it may have been uttered in view of the fact that many of their countrymen may have chosen to remain in Babylon when they returned to their own land. They probably formed connexions there, amassed wealth, and refused to attend those who returned to Judea to rebuild the temple. And the meaning may be, that they, amidst all the wealth which they might have gained, and amidst the idolatries which prevailed in Babylon, could never enjoy the peace which they now had in their return to the land of their fathers. — Whatever was the reason why it was here used, it contains a most important truth which demands the attention of all men. The wicked, as a matter of sober truth and verity, have no permanent and substantial peace and joy. They have none (1) in the act of wickedness. Sin may be attended with the gratifications of bad passions, but in the act of sinning, fcs such, there can be no substantial happiness. (2.) They have no solid, substantial, elevated peace in the business or the pleasures of life. This world can furnish no such joys as are derived from the hope of a life to come. Pleasures " pall upon the sense," riches take wings; disappointment comes; and the highest earthly and sensual pleasure leaves a sad sense of want — a feeling that there is something in the capacities and wants of the undying mind which has not been filled. (3.) They have no peace of conscience; no deep and abiding conviction that they are right. They are often troubled; and there is nothing which this world can furnish which will give peace to a bosom that is agitated with a sense of the guilt of sin. (4.) They have no peace on a death-bed. There may be stupidity, callousness, insensibility, freedom from much pain or alarm. But that is not peace, any more than sterility is fruitfulness; or than death is life; or than the frost of winter is the verdure of spring; or than a desert is a fruitful field. (5.) There is often in these circumstances the reverse of peace. There is not only no positive peace, but there is the opposite. There is often disappointment, care, anxiety, disti ess, deep alarm, and the awful apprehension of eternal wrath. There is no situation in life or death, where the sinner can certainly calculate on peace, or where he will be sure to find it. There is every probability that his mind will be often filled with alarm, and that his death-bed will be one of despair. (6.) There is no peace to the wicked beyond the grave. A sinner can have no peace at the judgment bar of God; he can have no peace in hell. In all the future world there ia no place where he can find repose; and whatever this life may be, even if it be a life of prosperity and external comfort, yet to him there will be no prosperity in the future world, and no external or internal peace there.
In the chapters which precede this, the deliverance from Babylon has been tnc main subject »f th« prophecy. There has been, indeed, decided reference in many places to the Messiah and hist mes; out the primary idea lias been the restoration from Dabylon. In th.s chapter, it has been cotnn only supposed that, the Messiah is introduced directly and personally, ard that there is a primary reference to him and his work. There has been, indeed, great difference of opinion among interpreters on this point, but the common sentiment has been, that the chapter lias a direct reference to him. Some of the opinions which have been held may he briefly referred to as introductory to the exposition of the chapter — since tjie exposition of the whole chapter will he affected by the view which is taken of its primary and main design. This statement will be abridged from Hengstenberg, Chrfstology, vol. 1.
1. According to some, the people of Israel are here introduced as speaking. This is the opinion of Paulua, Doederlin, and Bosenmuller. The argument on which Kosenmuller relies is, that in ver. 3, the speaker is expressly called " Israel." According to this idea, the whole people are represented as a prophet who is here introduced as speaking; who had lahouredin vain; and who, though Israel was not to be gathered, was in future times to be the instructor of the whole world, vs. 4—P. Yet this interpretation is forced and unnatural To say nothing of the impropriety of representing the collected Jewish people as a prophet— an idea not to be found elsewhere; accordi p to this interpretation the people are represented as labouring in vain, when as yet they had mac e no effort for the conversion of the heathen, and in ver. 5, this same people, as a prophet, is represented as " not gathered," and then in ver. 6, turning to the Gentiles in order to be a light to them, and for salvation to the ends of the earth. It should be added also, that even the ancient Jewish commentators who have applied ch. liii. to the Jewish People have not ventured on such an interpretation here. The only argument on which Bosenmuller relies in favour of this interpretation— that drawn from the tact that the name " Israel " is given to the speaker — will be considered in the Notes on ver 3.
2. Accordin? to others, the prophet here refers to himself This opinion was held by Jarrhi, Aben Ezra, Kimchi, Grotius, and among recent interpreters, by Koppe, Hensler, and Staudlin But this interpretation has little probability. It is incredible that the prophet should speak of himself as the light of the heathen world. The speaker represents himself as not satisfied i ver. 6) that the Jewish people should be given to him, but as sent lor the salvation of the ends of the earth. B-fore this same individual who thus speaks, and who is rejected and despised by the Jewish people, kings and princes are represented as prostrating themselves with the deepest reverence, ver 7. But it is certain that Isaiah never formed any such extravagant expectations for himself. Besides, there is the same objection to applying the name " Israel" (ver. 3) to the prophet Isaiah which theie is to the Messiah.
3. Gesenius supposes that this refers not to the prophet I-saiah alone, but to the collective body of the prophets as represented by him. But to this view also there are insuperable objections. (1.) Every thing in the statement here proves that the subject is an individual, and not a mere personification. The personal pronouns arc used throughout (see vs. 1, 2. 4, &c), and the whole aspect of the account is that relating to an individual. It would be as proper to regard a statement made any where respecting an individual a.s referring to some collective body as to interpret this in this manner. (2.) Tho prophets taken collectively cannot bear the name " Israel " (ver. 3); and even Geeenius admits this, and in order to evade the force of it, denies the genuineness of the word " Israel " in the third verse. (3.) The prophet.s nowhere represent themselves as called to exert an influence on the heathen world, but their representation is, that the heathen would be converted by the Messiah.
4. The only other opinion which has been extensively held is that which refers the chapter directly to the Messiah. This was the opinion of the Christian fathers generally, and is the. opinion of Lowth, Vitringa, Calvin, Hengstenberg, and of most modern interpreters. The particular reasons for this opinion will be more clearly seen in the Notes on the chapter itself particularly vs. 1-9. In fa.-our of this interpretation it may be observed in general: (1.) That if the other interpretations which have been referred to are unlbunded, it follows as a maiter of course that it must have reference to the Messiah. (2.) The accurate agreement of the words and phrases in the prophecy with the character of the Redeemer as developed in the New Testament, proves the same thing. (3.) It is referred to the times of the Messiah in Acts xiii. 47, and in 2 Cor. vi 2.
The chapter may be contemplated under the following division of parts, or subjects, viz.:
I. The Messiah is introduced as himself speaking, and stating the object of his mission and his rejection by the Jewish nat'on. and the fact that he would be for a light to the Gentibs, vs. 1-C. This portion consists of the following subjects:
{a) The exordium, in which ne calls the distant nations to hear his voice, ver. 1.
(1) His call to the office of the Messiah, and his qualifications for the work, vs. 1—3. He was called from the womb (ver. 1); he was eminently endowed lor the work, as a sharp sword, or a polished shaft is for battle, ver. 2; he was the selected servant of God by whom he designed to be glorified, ver. 3.
(c) The want of success in his work, ver. 4. He had laboured in vain, yet he could commit his cause to God with the certainty of entire future success, and with the assurance of the divine approbation.
(d) His future success would be glorious, vs. 5, 6. He would yet gather in the tribes of rsrael, and 6c for e. light to the. heathen world, and for salvation to the ends of the earth.
II. A direct promise from JEHOVAH to the Messiah of ultimate success in his work, vs. 7— It. (a) Men would indeed despise and reject him, ver. 7.
{b) Yet kings and princes would yet arise and honour him, ver. 7.
(e? JEHOVAH had heard him, and would yet give him for a covenant to the world; a mediatoi.o recover the earth back to himself, ver. 8.
(d He would lead forth the prisoners, and those who sat in darkness, ver. 9; he wouJd protect and provide for them so that the sun should not ^mite them, and so that their want3 should he supplied, ver. to; he would remove all obstructions f om their path, and would level mountains and ^xait vol evs, ver. 11; and his followers would come from far, from a distant land, ver. 12.
III. A song of prai-e in view of the glorious results of the work of tne Messiah, ver. 13.
IV. Zion is comforted with the assurance that God had not forgotten h£r, vs. 14—21.
(a) Zion had said that JEHOVAH had forgotten her, and left her to sull'er alone without pit} ot iwmpassion, ver. 14.
(6) God assures her that he could no more forget her than a mother could ibrget her child, ver. 15.
(c) He had egraven hor name on the palms of his hands, ver. 16.
(d) All her enemies and destroyers would flee away, ver. 17.
(r) She would be yet decorated and adorned as a bride, instead of being desolate (ver. 18); and would be greatly increased and enlarged by accessions from the Gentile world, to that the placo where she dwelt would be too strait for her, vs. 19—21.
V. God would extend salvation with all its blessings to the Gentiles. Kings and queen* would Uecome the patrons of the church of God, and all the foes of himself and his cause be destroyer V9. 22— 2S.
1 Listen, O isles, unto me; and hearken, ye people, from afar; The Lord hath called me
I. Listen. This is the exordium, or introduction. According to the interpretation which refers it to the Messiah, it is to be regarded as the voice of the Redeemer calling the distant parts of the earth to give a respectful attention to the statement of his qualifications for his work, and to the assurances that his salvation would be extended to them. Comp. ch. xli. 1. The Redeemer here is to be regarded as having already come in the flesh, and as having been rejected and despised by the Jews (see vs. 4, 5), and as now turning to the Gentile world and proffering salvation to them. The time when this is supposed to occur, therefore, as seen by the prophet, is when the Messiah had preached in vain to his own countrymen, and when there was a manifest fitness and propr* 'ty in his extending the offer of salvation to the heathen world. IT 0 isles. Ye distant lands. See Note ch. xli. 1. The word is used here, as it is there, in the sense of countries beyond sea; distant, unknown regions; the dark, heathen world. H Ye people from afar. The reason why the Messiah thus addresses them is stated in ver. 6. It ia, because he was appointed to be a light to them, and because, having been rejected by the Jewish nation, it was resolved to extend the offers and the olessings of salvation to other lands. IT The Lord hath called me from the womb. Jehovah hath set me apart to this office from my very birth. The Etress here is laid on the fact that he was thus called, and not on the particalar time when it was done. Tbe it>a from* the womb; from the bow. els of my mother hath he made mention of my name.
is, that he had not presumptuously as* sumed this office; he had not entered on it without being appointed to it; he had been designated to it even before he was born. See ver. 5. A similai expression is used in respect to Jeremiah. " Before I formed thee in the I elly, I knew thee; and before thou earnest forth out of the womb I sanctified thee; and I ordained thee a prophet unto the nations." Jer. i. 5. Paul also uses a similar expression respecting himself. " But when it pleased God, who separated me from my mother's womb." Gal. i. 15. That this actually occurred in regard to the Redeemer, it is not needful to pause here to show. See Luke i. 31. IT From the bowels of my mother hath he made mention of my name. This is another form of stating the fact that he had been designated to this office from his very infancy. Many have supposed that the reference here ia to the fact that Mary was commanded by the angel, before his birth, to call hia name Jesus. Luke i. 31. The same command was also repeated to Joseph in a dream. Matt. i. 21. So Jerome, Vitringa, Michaelis, and some others understand it By others it has been supposed that the phrase " he hath made mention of my name" is the same as to call. The Hebrew is literally, ' he has caused my name to be remembered from the bowels of my mother.' The LXX render it, ' he hath called my name.' Grotius renders it, " he has given to me a beautiful name, by which salvation li signified as abou: to como from thi Lord." I see no objection to the sup*
2 And he Lath made my mouth iike a sharp sword;* in *the shadow of his hand hath he hid
position that this refers to the fact that his name was actually designated before he was bom. The phrase seems obviously to imply more than merely to rail to an office; and as his name was thus actually designated by God, and as he designed that there should be special significancy and applicability in the name, there can be no impropriety in supposing that this refers to that fact. If so, the idea is, that he was not only appointed to the work of the Messiah from his birth, but that he actually had a name given him by God before he was bom which expressed the fact that he would save men, and which constituted a reason why the distant heathen lands should hearken to his voice.
2. And he hath made my mouth. The idea here is, that he had qualified him for a convincing and powerful eloquence— for the utterance of words which would penetrate the heart like a sharp sword. The mouth here, by an obvious figure, stands for discourse. The comparison of words that are pungent, penetrating, powerful, to a sword, is common. Indeed the very terms that I have incidentally used, " pungent," " penetrating," are instances of the same kind of figure, and are drawn from a needle, or any thing sharp and pointed, that penetrates. Instances of this occur in the following places in the Scriptures. " The words of the wise arc as goads, and as nails fastened by the masters of assemblies." Ecc. xii. 11. "The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow." Heb. iv. 12. In Rev. i. 16, probably in reference to this passage, the Redeemer is represented as seen by John as having a " sharp two-edged sword" proceeding jut of his mouth. So in ch. xix. 15: l< And out of his mouth goeth a sharp iword." The bold and striking metaphor ef tP4 sword and arrow applied to me, and made me i polished shaft;' in his quiver hath he hid powerful discourse, has been used also by heathen writers with great elegance and force. In the passages quoted by Lowth, it is said of Pericles by Aristophanes:
" His powerful speech Pierced the hearer's soul, and left behind Deep in his bosom its keen point infixt."
" Come on! thy brightest shafts prepare, And bend, O Muse, thy sounding bow: Say, through what paths of liquid air Our arrows shall we throw?*'
A similar expression occurs in a frag ment of Eupolis, in Diod. Sic. xii. 40 when speaking of Pericles:
A similar metaphor occurs frequently in Arabic poetry. "As arrows his words enter into the heart." IT In the shadow oj his hand hath he hid me. This passage has been very variously interpreted. Many have understood it as meaning that the shadow of the hand of God would cover or defend him — as a shade or shadow protects from heat. The word shadow is used for protection in Isa. xxv. 4, Ps. xvii. 8, xxxvi. 8. This is the interpretation which Gesenius adopts. Piscator says that it means that God protected him from the snare3 of the Scribes and Pharisees. Others suppose that it means that he was hidden or protected, as the sword is in the sheath, which is under the left hand so that it can be easily drawn by the right hand. But Vitringa remarks that the figure here is that of a drawn sword, and he supposes that the meaning is, that the shadow of the hand of God is what covers and defends it, and serves, as it were, for a scabbard. Hengstenberg coincides with this opinion, and supposes that the image is ta» ken from a dirk which a man carries in his hand, and which he suddenly draws forth in the moment of attack. In the parallel member of the sentence, the
3 And said unto me, Thou art
Redeemer is represented as an arrow.hat is laid up in a quiver ready to be irawn forth at any moment. Here, the mage is that of a sword under the divine protection, and the idea is, that the shadow of the hand of God constitutes the protection, the covering of the sword. He is the defender of the Messiah, and of his words; and his hand shall guard him as the scabbard does the sword, or as the quiver does the arrow. The Messiah, like the sword, and the polished arrow, was fitted for the execution of the plans of God, and was ready at any moment to be engaged in his cause. His words, his doctrines, would be like the sharp sword and polished arrow. They would penetrate the heart of his foes, and by his doctrines, and the truths which he would teach, he would carry his conquests around the world. IT And made me a polished, shaft.
The word rendered " polished " ("^2 hariir), may mean either chosen, or polished. It properly means that which is separated, or severed from others; then select, chosen. Then it may mean any thing which is cleansed, or purified, and here may denote an arrow that is cleansed from rust; i. e. polished, or made bright. The word " shaft " (]7n hhetz,) means properly an arrow; and the sense here is, that the Messiah pierced the hearts of men like a pointed and polished arrow that is sped from the bow. V In his quiver. The word " quiver," means the covering that was made for arrows, and which was so slung over the shoulder that they could be readily reached by the hand as they should be needed. IT Hath he hid me. u Before his appearing," says Hengsten- Derg, " the Messiah was concealed with God like a sword kept in its sheath, or like an arrow lying in the quiver." But perhaps this is too much refined, and forced. The meaning is, probably, simply that he had protected him. " God *y his own power," says Calvin, " protee/ed Christ and his doctrine, so that my servant, O Lrael, in whom I will be glorified."
nothing could hinder its course." Y"t there is, undoubtedly, the idea that b* was adapted to produce rapid and mighty execution; that he was fitted, like an arrow, to overcome the foes of God; and that he was kept in the " quiver" for that purpose.
3. And said unto me. That is. as I suppose, to the Messiah. God said to him that he was his servant; he by whom he would be particularly glorified and honoured. IT Thou art my servant, O Israel. There has been great variety, as was intimated in the « analysis ' to the chapter, in the interpretation of this verse. The question of difficulty is, to whom does the word " Israel " refer? And if it refer to the Messiah, why is this name given to him? There is no variety in the ancient versions, or in the MSS. The opinions which have been maintained have been referred to in the analysis, and are briefly these: (1.) The most obvious interpretation of the verse, if it stood alone, would be to refer it to the Jews as " the servant of Jehovah," in accordance with ch. xli. 6, by whom he would be glorified in accordance with the declaration in ch. xliv. 23. This is the opinion of Rosenmuller and of some others. But the objection to this is, that the things which are affirmed of this " servant," by no means apply to the Jews. It is evidently an individual that is addressed; and in no conceivable sense can that be true of the Jews at large which is affirmed of this person in vs. 4, 6, 8, 9. (2.) It has been referred to Isaiah. This was the opinion of Grotius, Dathe, Saadias, Doederlki, and others. Grotius supposes it means, " thou art my servant for the good ol Israel." So Dathe renders it; " it is for Israel's benefit that I will glorify myseil in thee." Saadias renders it," thou art my ambassador to Israel." Aben Ezra says of the passage, " thou art my servant, descended from Israel, in whom 1 will be glorified. Or, the sense is this: thou who in my eyes art reputed as equal to all Israel." But, as has been remark*
4 Then 1 said, I have laboured bi vain, I have spent my strength for nought, and in vain; yet
ed in the analysis, this interpretation is attended with all the difficulty of the interpretation which refers it to the Messiah, and is inconsistent with the Known character of Isaiah, and with the declarations made of the person referred to in the following verses. There is certainly no more reason why the name ' Israel ' should be given to Isaiah, than there is why it should be given to the Messiah; and it is certain that Isaiah never arrogated to himself 6uch high honour as that of being a light to the Gentiles, and a covenant of the people, and as being one before whom kings would rise up and to whom princes would do homage. (3.) Gesenius supposes that the word " Israel" is not genuine, but has come by error into the text. But for this there is no authority except one manuscript, to which he himself attaches no weight. (4.) The only other interpretation, therefore, is that which refers it to the Messiah. This, which has been the common exposition of commentators, most manifestly agrees with the verses which follow, and with the account which occurs in the New Testament. The account in vs. 4-8, is such as can be applied to no other one than he, and is as accurate and beautiful a description of him as if it had been made by one who had witnessed his labours, and heard from him the statement of his own plans. But still, a material question arises, why is this name ' Israel ' applied to the Messiah 1 It is applied to him nowhere else, and it is certainly remarkable that a name should be applied to an individual which is usually applied to an entire people. To this question the following answers, which are indeed little more than conjectures, may be returned. (1.) Lowth and Vitringa suppose that it is because the name in its full import and signification can be given only to?iim; and that there is a reference here,0 the fact recorded in Gen. xxxii. 28, %here Jacob i? said to have wrestled with God, and prevailed, and was in consequence of that called Israel. The full import of that name, says Lowth, pertains only to the Messiah, " who contended powerfully with God in behalf of mankind." (5.) It is common in the Scriptures to use the names which occurred in the history of the Jews as descriptive of things wriich were to occur under the times of the Messiah, or as representing in general events that might occur at any time. Thus the names Moab, Edom, Ashur, were used to denote the foes of God in general; the name of Elijah was give.'i to John the Baptist. Hengslenbcrg. (3.) In accordance with this, the name David is not unfrequently given to the Messiah, and he is spoken of under this name, as he was to be his descendant and successor. (4.) For the same reason, the name Israel may be given to him — not as the name of the Jewish people — but the name of the illustrious ancestor of the Jewish race, because he would possess his spirit, and would like him wrestle with God. He was to be a prince having power with God (comp. Gen. xxxii. 28), and would prevail. In many respects there would be a resemblance between him and this pious and illustrious ancestor of the Jewish people. IT In whom I will be glorified. This means that the result of the Redeemer's work wou1 1 be such as eminently to honour Go.... He would be glorified by the gift of such a Saviour; by his instructions, his example, the effect of his ministry while on earth, and bv his death. The effect of the work of the Messiah as adapted to glorify God ia often referred to in the New Testament. See John xii. 28, xiii. 31, 32, xiv. Vj: xvi. 14, xvii. 1-5.
4. Then I said. I the Messiah. In the previous verses he speaks of hij appointment to the office of Messiah and of his dignity. The design here is to prepare the way for the Denouncement of the fact that he would mak* known his gospel to the heathen, and would be for a light to the Gentiles. For this purpose he speaks of his labours among his own countrymen; he laments the little success which attended his work at the commencement, but consoles himself with the reflection that ni.'i cause was with God, and that his labours would not go unrewarded. IT / have laboured in vain. This is to be regarded as the language of the Messiah when his ministry would be attended with comparatively little success; and when in view of that fact, he would commit himself to God, and resolve to extend his gospel to other nations. The expression here used is not to be taken absolutely, as if he had no success in his wotk, but it means that he had comparatively no success; he was not received and welcomed, by the united people; he was rejected and despised by them as a whole. It is true that the Saviour had success in his work, and far more success than is commonly supposed. See Notes on 1 Cor. xv. 6. But it is also true that by the nation at large he was despised and rejected. The idea here is, that there were not results in his ministry at all commensurate with the severity of his labours, and the strength of his claims. IT / have spent my strength for nought. Comparatively for nought. This does not mean that he would not be ultimately as successful as he desired to be (comp. Notes on ch. liii. 11); but it means that in his personal ministry, he had exhausted his strength, and seen comparatively little fruit of his toils. H Yet surely my judgment is with the Lour. My cause is committed to him, and he will regard it. This expresses the confidence of the speaker that God approved of his work, and that he would ultimately give guch effect to his labours as he had desired. The sense is, ' I know that Jehovah approves my work, and that he will grant me the reward of my toils, and my sufferings ' If And my work with my God. Marg. reward. See Notes ch. xl. 10. The idea is, that he knew that God would own and accept ilia work though it was rejected by men. a indicates perfect confidence in God, and a calm and unwavering asscranc* cf his favour though his work was comparatively unsuccessful — a spirit which, it is needless to say, was evinced throughout the whole life of the Re« deemer. Never did he doubt that God approved his work; never did he become disheartened and desponding, Q3 if God would not ultimately give success to his plans and to the labours of his life. Pie calmly committed himself to God. He did not attempt to avenge himself for being rejected, or for any of the injuries done him. But he left his name, his character, his reputation, his plans, his labours, all with God, believing that his cause was the cause cf Goo, and that he would yet be abundantly rewarded for all his toils. This verse teaches, (1) that the most faithful labours, the most self-denying toil, and the efforts of the most holy life, may he for a time unsuccessful. If the Redeemer of the world had occasion to say that he had laboured in vain, assuredly his ministers should not be surprised tha* they have occasion to use the same language. It may be no fault of the ministry that they are unsuccessful. The world may be so sinful, and opposition may be got up so mighty as to frustrate their plans, and prevent their success. (2.) Yet, though at present unsuccessful, faithful labour will ultimately do good, and be blessed. In some way and at some period, all honest effort in the cause of God may be expected to be crowned with success. (3.) They who labour faithfully may commit their cause to God with the assurance that they and their work will be accepted. The ground of their acceptance is not the success of their labours. They will be acceptable in proportion to the amount of their fidelity and self-denying zeal. See Notes on 2 Cor. ii. 15, 16. (4.) The ministers of religion when their message is rejected, and the world turns away from their ministry, should imitate the example of the Redeemer and say ' my judgment is with Jehovah. My cause is his cause; and the result of my labours I commit to him.' To do this as he did, they should labour as he did; they should honestly devote all thei*
5 And now, saitli the Lord that formed me from the womb to be his servant, to brino- Jacob
fathered to him, and strength and talent and time to his service; and then they can confidently commit all to him, and then and then only they will find peace, as he did, in the assurance that their work will be ultimately blessed, and that they will find acceptance with him.
5. And now, saith the Lord that formed me. This verse contains the reason why he cherished the hope that his work would not be unaccepted. The reason is, that Jehovah had said to him that he should be glorious in his eyes, and that he would be his strength. He stood so high in his favour, and he had such assurances of that favour, that he could confidently commit himself to his care. IT That formed me from the womb. Who appointed me before I was born to the office of a servant to accomplish important purposes. See Notes ver. 1. IT To bring Jacob again to him. To recover the Jewish people again to the pure worship of Jehovah. To them the Messiah was first to be sent, and when they rejected him, he was to proffer the same salvation to the Gentiles. Sec ver. 6. Comp. Matt. xxi. 33-43. Accordingly the Saviour spent his life in preaching to the Jews, and In endeavouring to bring them back to God, and for this purpose he regarded himself as sent. Matt. xv. 24. See Acts iii. 26. IT Though Israel be not gathered. This metaphor is taken from a scattered flock which a shepherd endeavours to gather, or collect to himself. There is great variety in the interpretation of this expression. The margin reads it, " that Israel may be gathered to him, and I may" be glorious. So Lowth, " and that Israel unto him may be gathered." So Noyes, " and to gather Israel to him." Jerome renders it, * and Israel shall not be gathered." The LXX render it, " to gather Jacob unto him, and Israel." The Syriac, " that I aaay gather Jacob unto him, and as-
again to him,2 Though Israel be notp gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength.
semble Israel." This variety has arisen from the different readings in the Hebrew text. The reading in the text is ft 16, to him. " Five MSS. (two ancient)," says Lowth, " confirm the Keri, or marginal construction of the Masorites; and so read Aquila,and the Chald., LXX, and Arab." Gesenius and RosenmOller adopt this, and suppose that
I'5. Grotius and Hengstenberg render it as it is in our version. It is impossible to determine the true reading; and the only guide is the context, and the views which shall be entertained of the design of the passage. To me it seems that the parallelism demands that we should adopt the reading of the Keri, the LXX, the Chaldee, and the Syriac, and which has been adopted by Lowth. According to this it means that he had been appointed to gather in the lost sheep of the house of Israel, and gave his life to it. Other parts of this statement (vs. 4-6) show, that by them he was rejected, and that then salvation was sent to other parts of the world. Luther renders it, " that Israel be noi carried away." IT Yet shall I be. Or and ()) I shall be glorious. The sense is, that as the result of this appointment he would be in some way glorious in the sight of Jehovah. Though he would be rejected by the nation, yet he would be honoured by God. He would not only approve his character and work, but would secure his being honoured among men by making him the light of the Gentiles. Comp. ch. xliii. 4. If And my God shall be my strength. He might be rejected by the people, but in God he would find an unfailing source of support and consolation. It is not needful to say, that this applies most
6 And he said,4 It is a light served7 of Israel; I will alga thing that thou shouldest be my give thee for a light' to the Genservant, to raise up the tribes of tiles, that thou mayest be my sal- Jacob, and to restore the pre- vation unto the end of the earth.
6. And he said. That is, Jehovah said in his promise co the Messiah. IT It is a light thing. Marg. " Art thou lighter than that thou," &.c. Lowth renders it, " it is a small thing." Hengstenberg, " it is too little that thou shouldst be my servant to raise up the tribes of Jacob." The sense is, that God designed to glorify him in an eminent degree, and that it would not be as much honour as he designed to confer on him to appoint him merely to produce a reformation among the Jews, and to recover them to the spiritual worship of God. He designed him for a far more important work — for the recovery of the Gentile world, and for the spread of the true religion among all nations. The LXX render this, " It is a great thing for thee to be called my servant." The Chaldee proposes it as a question, " Is it a small thing for you that you are called my servant]-' IT My servant. See ver. 3. TT To raise up the tribes of Jacob. Heb. to establish, or confirm (E^P?^.-)
the tribes of Jacob; that is, to establish them in the worship of God, and in prosperity. This is to be understood in a spiritual sense, since it is to be synonymous with the blessings which he would bestow on the heathen. His,vork in regard to both, was to be substantially the same. In regard to the lews, it was to confirm them in the worship of the true God; and in regard to the heathen, it was to bring them to the knowledge of the same God. V And to restore. To bring back P"1^^) that is, to recover ihem from their sin tiid hypocrisy, and bring them back to the worship of the true and only God. The Chaldee, however, rcnd'JZf *his," to bring back the captivity of J*->*1.M But * mcan3, doubtless, to recove ae alienated Jewish people to the pure and spiritual worship of God. IF The preserved of Israel. Lowth renders this, " and to restore the branches of Israel;" as if it were "^^ netzdre in the text, instead ofn^a netzure. The word ^33 netzer, means branch (see Notes ch. xi. 1, xiv. 9), and Lowth supposes that it means the branches of Israel; i. e. the descendants of Israel or Jacob, by a similitude drawn from the branches of a tree which are all derived from the same stem, or root. The Syriac here renders it " the branch of Israel." But the word properly means those who are kept, or preserved (from ^J to keep, preserve), and may be applied either (1) literally to those who were kept alive, or who survived any battle, captivity, or calamity— as a remnant; or (2) spiritually, to those who are preserved for purposes of mercy and grace out of the common mass that is corrupt and unbelieving. It refers here, I suppose, to the latter, and means those whom it was the purpose of God to preserve out of the common mass of the Jews that were sunk in hypocrisy and sin. These, it was the design of God to restore to himself, and to do this, was the primary object in the appointment of the Messiah. 1T / will also give thee for a light to the Gentiles. I will appoint thee to the higher office of extending the knowledge of the true religion to the darkened heathen world. The same expression and the same promise occurs in ch. xlii. 6. See Notes on that verse. IT That thou mayest be my salvation unto the end oj the earth. See Note ch. xlii. 10. The true religion shall be extended to the heathen nations, and all parts of the world shall see the salvation of God. Thia great work was to be intrusted to the Redeemer, and it was regarded as a high honour that he should thus be made the means of diffusing light and truth