8 But you, Israel, my servant, Jacob whom I have chosen, the seed of Abraham my friend,
and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God.
Did not you, our God, drive out the inhabitants of this land before your people Israel, and give it to the seed of Abraham your friend forever?
Remember these things, Jacob, and Israel; for you are my servant: I have formed you; you are my servant: Israel, you shall not be forgotten by me.
Therefore thus says Yahweh, who redeemed Abraham, concerning the house of Jacob: Jacob shall not now be ashamed, neither shall his face now wax pale.
For you are a holy people to Yahweh your God, and Yahweh has chosen you to be a people for his own possession, above all peoples who are on the face of the earth.
Look to Abraham your father, and to Sarah who bore you; for when he was but one I called him, and I blessed him, and made him many.
You are my friends, if you do whatever I command you. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you.
They answered him, "We are Abraham's seed, and have never been in bondage to anyone. How do you say, 'You will be made free?'" Jesus answered them, "Most assuredly I tell you, everyone who commits sin is the bondservant of sin. A bondservant doesn't live in the house forever. A son remains forever. If therefore the Son makes you free, you will be free indeed. I know that you are Abraham's seed, yet you seek to kill me, because my word finds no place in you. I say the things which I have seen with my Father; and you also do the things which you have seen with your father." They answered him, "Our father is Abraham." Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. But now you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn't do this. You do the works of your father." They said to him, "We were not born of sexual immorality. We have one Father, God." Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. Why don't you understand my speech? Because you can't hear my word. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it.
Don't you consider what this people has spoken, saying, The two families which Yahweh did choose, he has cast them off? thus do they despise my people, that they should be no more a nation before them.
For you are our Father, though Abraham doesn't know us, and Israel does not acknowledge us: you, Yahweh, are our Father; our Redeemer from everlasting is your name.
Listen to me, O Jacob, and Israel my called: I am he; I am the first, I also am the last.
But now thus says Yahweh who created you, Jacob, and he who formed you, Israel: Don't be afraid, for I have redeemed you; I have called you by your name, you are mine.
Blessed is the nation whose God is Yahweh, The people whom he has chosen for his own inheritance.
Only Yahweh had a delight in your fathers to love them, and he chose their seed after them, even you above all peoples, as at this day.
Now therefore, if you will indeed obey my voice, and keep my covenant, then you shall be my own possession from among all peoples; for all the earth is mine; and you shall be to me a kingdom of priests, and a holy nation.' These are the words which you shall speak to the children of Israel."
For they are my servants, whom I brought forth out of the land of Egypt. They shall not be sold as slaves.
For it is written that Abraham had two sons, one by the handmaid, and one by the free woman. However, the son by the handmaid was born according to the flesh, but the son by the free woman was born through promise. These things contain an allegory, for these are two covenants. One is from Mount Sinai, bearing children to bondage, which is Hagar. For this Hagar is Mount Sinai in Arabia, and answers to the Jerusalem that exists now, for she is in bondage with her children. But the Jerusalem that is above is free, which is the mother of us all. For it is written, "Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband." Now we, brothers, as Isaac was, are children of promise. But as then, he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. However what does the Scripture say? "Throw out the handmaid and her son, for the son of the handmaid will not inherit with the son of the free woman." So then, brothers, we are not children of a handmaid, but of the free woman.
who are Israelites; whose is the adoption, the glory, the covenants, the giving of the law, the service, and the promises; of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel. Neither, because they are Abraham's seed, are they all children. But, "In Isaac will your seed be called." That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed.
The father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. For the promise to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith.
For he remembered his holy word, And Abraham, his servant. He brought forth his people with joy, His chosen with singing. He gave them the lands of the nations. They took the labor of the peoples in possession, That they might keep his statutes, And observe his laws. Praise Yah!
For you are a holy people to Yahweh your God: Yahweh your God has chosen you to be a people for his own possession, above all peoples who are on the face of the earth. Yahweh didn't set his love on you, nor choose you, because you were more in number than any people; for you were the fewest of all peoples: but because Yahweh loves you, and because he would keep the oath which he swore to your fathers, has Yahweh brought you out with a mighty hand, and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Isaiah 41
Commentary on Isaiah 41 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 41
Isa 41:1-29. Additional Reasons Why the Jews Should Place Confidence in God's Promises of Delivering Them; He Will Raise Up a Prince as Their Deliverer, Whereas the Idols Could Not Deliver the Heathen Nations from That Prince.
1. (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Ge 28:16, 17, as to the spirit in which we ought to behave before God.
before me—rather (turning), "towards me" [Maurer].
islands—including all regions beyond sea (Jer 25:22), maritime regions, not merely isles in the strict sense.
renew … strength—Let them gather their strength for the argument; let them adduce their strongest arguments (compare Isa 1:18; Job 9:32). "Judgment" means here, to decide the point at issue between us.
2. Who—else but God? The fact that God "raiseth up" Cyrus and qualifies him for becoming the conqueror of the nations and deliverer of God's people, is a strong argument why they should trust in Him. The future is here prophetically represented as present or past.
the righteous man—Cyrus; as Isa 44:28; 45:1-4, 13; 46:11, "from the East," prove. Called "righteous," not so much on account of his own equity [Herodotus, 3.89], as because he fulfilled God's righteous will in restoring the Jews from their unjust captivity. Raised him up in righteousness. The Septuagint takes the Hebrew as a noun "righteousness." Maurer translates, "Who raised up him whom salvation (national and temporal, the gift of God's 'righteousness' to the good, Isa 32:17; compare Isa 45:8; 51:5) meets at his foot" (that is, wherever he goes). Cyrus is said to come from the East, because Persia is east of Babylon; but in Isa 41:25, from the north, in reference to Media. At the same time the full sense of righteousness, or righteous, and of the whole passage, is realized only in Messiah, Cyrus' antitype (Cyrus knew not God, Isa 45:4). He goes forth as the Universal Conqueror of the "nations," in righteousness making war (Ps 2:8, 9; Re 19:11-15; 6:2; 2:26, 27). "The idols He shall utterly abolish" (compare Isa 7:23, with Isa 2:18). Righteousness was always raised up from the East. Paradise was east of Eden. The cherubim were at the east of the garden. Abraham was called from the East. Judea, the birthplace of Messiah, was in the East.
called … to … foot—called him to attend His (God's) steps, that is, follow His guidance. In Ezr 1:2, Cyrus acknowledges Jehovah as the Giver of his victories. He subdued the nations from the Euxine to the Red Sea, and even Egypt (says Xenophon).
dust—(Isa 17:13; 29:5; Ps 18:42). Persia, Cyrus' country, was famed for the use of the "bow" (Isa 22:6). "Before him" means "gave them into his power" (Jos 10:12). Maurer translates, "Gave his (the enemy's) sword to be dust, and his (the enemy's) bow to be as stubble" (Job 41:26, 29).
3. Cyrus had not visited the regions of the Euphrates and westward until he visited them for conquest. So the gospel conquests penetrated regions where the name of God was unknown before.
4. Who—else but God?
calling … generations from … beginning—The origin and position of all nations are from God (De 32:8; Ac 17:26); what is true of Cyrus and his conquests is true of all the movements of history from the first; all are from God.
with the last—that is, the last (Isa 44:6; 48:12).
5. feared—that they would be subdued.
drew near, and came—together, for mutual defense.
6. Be of good courage—Be not alarmed because of Cyrus, but make new images to secure the favor of the gods against him.
7. One workman encourages the other to be quick in finishing the idol, so as to avert the impending danger.
nails—to keep it steady in its place. Wisdom 13:15, 16, gives a similar picture of the folly of idolatry.
8. Contrast between the idolatrous nations whom God will destroy by Cyrus, and Israel whom God will deliver by the same man for their forefathers' sake.
servant—so termed as being chosen by God to worship Him themselves, and to lead other peoples to do the same (Isa 45:4).
Jacob … chosen—(Ps 135:4).
my friend—literally, "loving me."
9. Abraham, the father of the Jews, taken from the remote Ur of the Chaldees. Others take it of Israel, called out of Egypt (De 4:37; Ho 11:1).
from the chief men—literally, "the elbows"; so the joints; hence the root which joins the tree to the earth; figuratively, those of ancient and noble stock. But the parallel clause "ends of the earth" favors Gesenius, who translates, "the extremities of the earth"; so Jerome.
10. be not dismayed—literally, anxiously to look at one another in dismay.
right hand of my righteousness—that is, My right hand prepared in accordance with My righteousness (faithfulness to My promises) to uphold thee.
11. ashamed—put to the shame of defeat (compare Isa 54:17; Ro 9:33).
12. seek … and … not find—said of one so utterly put out of the way that not a trace of him can be found (Ps 37:36).
thing of naught—shall utterly perish.
13. (De 33:26, 29).
14. worm—in a state of contempt and affliction, whom all loathe and tread on, the very expression which Messiah, on the cross, applies to Himself (Ps 22:6), so completely are the Lord and His people identified and assimilated. God's people are as 'worms' in humble thoughts of themselves, and in their enemies' haughty thoughts of them; worms, but not vipers, or of the serpent's seed." [Henry].
men—The parallelism requires the word "men" here to have associated with it the idea of fewness or feebleness. Lowth translates, "Ye mortals of Israel." The Septuagint, "altogether diminutive." Maurer supports English Version, which the Hebrew text best accords with.
the Lord—in general.
and thy redeemer—in particular; a still stronger reason why He should "help" them.
15. God will make Israel to destroy their enemies as the Eastern corn-drag (Isa 28:27, 28) bruises out the grain with its teeth, and gives the chaff to the winds to scatter.
teeth—serrated, so as to cut up the straw for fodder and separate the grain from the chaff.
mountains … hills—kingdoms more or less powerful that were hostile to Israel (Isa 2:14).
16. fan—winnowed (compare Mt 3:12).
whirlwind … scatter them—(Job 27:21; 30:22).
17. poor and needy—primarily, the exiles in Babylon.
water—figuratively, refreshment, prosperity after their affliction. The language is so constructed as only very partially to apply to the local and temporary event of the restoration from Babylon; but fully to be realized in the waters of life and of the Spirit, under the Gospel (Isa 30:25; 44:3; Joh 7:37-39; 4:14). God wrought no miracles that we read of, in any wilderness, during the return from Babylon.
faileth—rather, "is rigid" or parched [Horsley].
18. Alluding to the waters with which Israel was miraculously supplied in the desert after having come out of Egypt.
high places—bare of trees, barren, and unwatered (Jer 4:11; 14:6). "High places … valleys" spiritually express that in all circumstances, whether elevated or depressed, God's people will have refreshment for their souls, however little to be expected it might seem.
19. (Isa 32:15; 55:13).
shittah—rather, the "acacia," or Egyptian thorn, from which the gum Arabic is obtained [Lowth].
oil tree—the olive.
fir tree—rather, the "cypress": grateful by its shade.
pine—Gesenius translates, "the holm."
box tree—not the shrub used for bordering flower beds, but [Gesenius] a kind of cedar, remarkable for the smallness of its cones, and the upward direction of its branches.
20. consider—literally, "lay it (to heart)"; turn (their attention) to it. "They" refers to all lands (Isa 41:1; Ps 64:9; 40:3). The effect on the Gentiles of God's open interposition hereafter in behalf of Israel shall be, they shall seek Israel's God (Isa 2:3; Zec 8:21-23).
21. A new challenge to the idolaters (see Isa 41:1, 7) to say, can their idols predict future events as Jehovah can (Isa 41:22-25, &c.)?
your strong reasons—the reasons for idol-worship which you think especially strong.
22. what shall happen—"Let them bring near and declare future contingencies" [Horsley].
former things … the latter end of them—show what former predictions the idols have given, that we may compare the event ("latter end") with them; or give new prophecies ("declare things to come") (Isa 42:9), [Maurer]. Barnes explains it more reconditely, "Let them foretell the entire series of events, showing, in their order, the things which shall first occur, as well as those which shall finally happen"; the false prophets tried to predict isolated events, having no mutual dependency; not a long series of events mutually and orderly connected, and stretching far into futurity. They did not even try to do this. None but God can do it (Isa 46:10; 44:7, 8). "Or … things to come" will, in this view, mean, Let them, if they cannot predict the series, even predict plainly any detached events.
23. do good … evil—give any proof at all of your power, either to reward your friends or punish your enemies (Ps 115:2-8).
that we may be dismayed, and behold it together—Maurer translates, "That we (Jehovah and the idols) may look one another in the face (that is, encounter one another, 2Ki 14:8, 11), and see" our respective powers by a trial. Horsley translates, "Then the moment we behold, we shall be dismayed." "We" thus, and in English Version, refers to Jehovah and His worshippers.
24. of nothing—(See on Isa 40:17). The Hebrew text is here corrupt; so English Version treats it.
abomination—abstract for concrete: not merely abominable, but the essence of whatever is so (De 18:12).
chooseth you—as an object of worship.
25. raised up—in purpose: not fulfilled till a hundred fifty years afterwards.
north—In Isa 41:2, "from the East"; both are true: see the note there.
call … my name—acknowledge Me as God, and attribute his success to Me; this he did in the proclamation (Ezr 1:2). This does not necessarily imply that Cyrus renounced idolatry, but hearing of Isaiah's prophecy given a hundred fifty years before, so fully realized in his own acts, he recognized God as the true God, but retained his idol (so Naaman, 2Ki 5:1-27; compare 2Ki 17:33, 41; Da 3:28; 4:1-3, 34-37).
princes—the Babylonian satraps or governors of provinces.
mortar—"mire"; He shall tread them under foot as dirt (Isa 10:6).
26. Who—of the idolatrous soothsayers? When this prophecy shall be fulfilled, all shall see that God foretold as to Cyrus, which none of the soothsayers have.
beforetime—before the event occurred.
He is righteous—rather, "It is true"; it was a true prophecy, as the event shows. "He is righteous," in English Version, must be interpreted, The fulfilment of the idol's words proves that he is faithful.
showeth, &c.—rather, "there was none (of the soothsayers) that showed … declared—no one has heard your words" foretelling the event.
27. Rather, "I first will give to Zion and to Jerusalem the messenger of good tidings, Behold, behold them!" The clause, "Behold … them" (the wished-for event is now present) is inserted in the middle of the sentence as a detached exclamation, by an elegant transposition, the language being framed abruptly, as one would speak in putting vividly as it were, before the eyes of others, some joyous event which he had just learned [Ludovicus De Dieu] (compare Isa 40:9). None of the idols had foretold these events. Jehovah was the "first" to do so (see Isa 41:4).
28. no counsellor—no one of the idolatrous soothsayers who could inform (Nu 24:14) those who consulted them what would take place. Compare "counsel of His messenger" (Isa 44:26).
when I asked—that is, challenged them, in this chapter.
29. confusion—"emptiness" [Barnes].