16 And I have caused the blind to go, In a way they have not known, In paths they have not known I cause them to tread, I make a dark place before them become light, And unlevelled places become a plain, These `are' the things I have done to them, And I have not forsaken them.
for ye were once darkness, and now light in the Lord; as children of light walk ye,
And thine ear heareth a word behind thee, Saying, `This `is' the way, go ye in it,' When ye turn to the right, And when ye turn to the left.
Every valley is raised up, And every mountain and hill become low, And the crooked place hath become a plain, And the entangled places a valley.
And not dazzled are the eyes of beholders, And the ears of hearers do attend.
Without covetousness the behaviour, being content with the things present, for He hath said, `No, I will not leave, no, nor forsake thee,'
Through the tender mercies of our God, In which the rising from on high did look upon us, To give light to those sitting in darkness and death-shade, To guide our feet to a way of peace.'
Lo, I am bringing them in from the north country, And have gathered them from the sides of the earth, Among them `are' blind and lame, Conceiving and travailing one -- together, A great assembly -- they turn back hither. With weeping they come in, And with supplications I bring them, I cause them to go unto streams of waters, In a right way -- they stumble not in it, For I have been to Israel for a father, And Ephraim -- My first-born `is' he.
To thee no more is the sun for a light by day, And for brightness the moon giveth not light to thee, And Jehovah hath become to thee A light age-during, and thy God thy beauty. Thy sun goeth no more in, And thy moon is not removed, For Jehovah becometh to thee a light age-during. And the days of thy mourning have been completed.
And a highway hath been there, and a way, And the `way of holiness' is called to it, Not pass over it doth the unclean, And He Himself `is' by them, Whoso is going in the way -- even fools err not.
Blessed `is' the God and Father of our Lord Jesus Christ, who, according to the abundance of His kindness did beget us again to a living hope, through the rising again of Jesus Christ out of the dead, to an inheritance incorruptible, and undefiled, and unfading, reserved in the heavens for you, who, in the power of God are being guarded, through faith, unto salvation, ready to be revealed in the last time,
because whom He did foreknow, He also did fore-appoint, conformed to the image of His Son, that he might be first-born among many brethren; and whom He did fore-appoint, these also He did call; and whom He did call, these also He declared righteous; and whom He declared righteous, these also He did glorify. What, then, shall we say unto these things? if God `is' for us, who `is' against us?
And we -- we ought to give thanks to God always for you, brethren, beloved by the Lord, that God did choose you from the beginning to salvation, in sanctification of the Spirit, and belief of the truth, to which He did call you through our good news, to the acquiring of the glory of our Lord Jesus Christ;
only, a distance is between you and it, about two thousand cubits by measure; ye do not come near unto it, so that ye know the way in which ye go, for ye have not passed over in the way heretofore.'
and God doth commend His own love to us, that, in our being still sinners, Christ did die for us; much more, then, having been declared righteous now in his blood, we shall be saved through him from the wrath; for if, being enemies, we have been reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved in his life.
Therefore, lo, I am hedging up thy way with thorns, And I have made for her a wall, And her paths she doth not find.
And they have comforted you, for ye see their way and their doings, and ye have known that not for nought have I done all that which I have done in her -- an affirmation of the Lord Jehovah.'
and I have given to them one heart, and one way, to fear Me all the days, for good to them, and to their sons after them: and I have made for them a covenant age-during, in that I turn not back from after them for My doing them good, and My fear I put in their heart, so as not to turn aside from me; and I have rejoiced over them to do them good, and have planted them in this land in truth, with all my heart, and with all My soul.
Arise, be bright, for come hath thy light, And the honour of Jehovah hath risen on thee. For, lo, the darkness doth cover the earth, And thick darkness the peoples, And on thee rise doth Jehovah, And His honour on thee is seen.
And all thy sons are taught of Jehovah, And abundant `is' the peace of thy sons.
`I go before thee, and crooked places make straight, Two-leaved doors of brass I shiver, And bars of iron I cut asunder,
He pursueth them, he passeth over in safety A path with his feet he entereth not.
And the erring in spirit have known understanding, And murmurers learn doctrine!'
See the work of God, For who is able to make straight that which He made crooked?
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Isaiah 42
Commentary on Isaiah 42 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 42
Isa 42:1-25. Messiah the Antitype of Cyrus.
God's description of His character (Isa 42:1-4). God addresses Him directly (Isa 42:5-7). Address to the people to attend to the subject (Isa 42:8, 9). Call to all, and especially the exile Jews to rejoice in the coming deliverance (Isa 42:10-25).
1. my servant—The law of prophetic suggestion leads Isaiah from Cyrus to the far greater Deliverer, behind whom the former is lost sight of. The express quotation in Mt 12:18-20, and the description can apply to Messiah alone (Ps 40:6; with which compare Ex 21:6; Joh 6:38; Php 2:7). Israel, also, in its highest ideal, is called the "servant" of God (Isa 49:3). But this ideal is realized only in the antitypical Israel, its representative-man and Head, Messiah (compare Mt 2:15, with Ho 11:1). "Servant" was the position assumed by the Son of God throughout His humiliation.
elect—chosen by God before the foundation of the world for an atonement (1Pe 1:20; Re 13:8). Redemption was no afterthought to remedy an unforeseen evil (Ro 16:25, 26; Eph 3:9, 11; 2Ti 1:9, 10; Tit 1:2, 3). In Mt 12:18 it is rendered "My beloved"; the only beloved Son, beloved in a sense distinct from all others. Election and the love of God are inseparably joined.
soul—a human phrase applied to God, because of the intended union of humanity with the Divinity: "I Myself."
delighteth—is well pleased with, and accepts, as a propitiation. God could have "delighted" in no created being as a mediator (compare Isa 42:21; 63:5; Mt 3:17).
spirit upon him—(Isa 11:2; 61:1; Lu 4:18; Joh 3:34).
judgment—the gospel dispensation, founded on justice, the canon of the divine rule and principle of judgment called "the law" (Isa 2:3; compare Isa 42:4; 51:4; 49:6). The Gospel has a discriminating judicial effect: saving to penitents; condemnatory to Satan, the enemy (Joh 12:31; 16:11), and the wilfully impenitent (Joh 9:39). Mt 12:18 has, "He shall show," for "He shall bring forth," or "cause to go forth." Christ both produced and announced His "judgment." The Hebrew dwells most on His producing it; Matthew on His announcement of it: the two are joined in Him.
2. Matthew [Mt 12:19] marks the kind of "cry" as that of altercation by quoting it, "He shall not strive" (Isa 53:7).
street—the Septuagint translates "outside." An image from an altercation in a house, loud enough to be heard in the street outside: appropriate of Him who "withdrew Himself" from the public fame created by His miracles to privacy (Mt 12:15; Mt 12:34, there, shows another and sterner aspect of His character, which is also implied in the term "judgment").
3. bruised—"It pleased the Lord to bruise Him" (Isa 53:5, 10; Ge 3:15); so He can feel for the bruised. As Isa 42:2 described His unturbulent spirit towards His violent enemies (Mt 12:14-16), and His utter freedom from love of notoriety, so Isa 42:3, His tenderness in cherishing the first spark of grace in the penitent (Isa 40:11).
reed—fragile: easily "shaken with the wind" (Mt 11:7). Those who are at best feeble, and who besides are oppressed by calamity or by the sense of sin.
break—entirely crush or condemn. Compare "bind up the broken-hearted" (Isa 50:4; 61:1; Mt 11:28).
flax—put for the lamp-wick, formed of flax. The believer is the lamp (so the Greek, Mt 5:15; Joh 5:35): his conscience enlightened by the Holy Ghost is the wick. "Smoking" means "dimly burning," "smouldering," the flame not quite extinct. This expresses the positive side of the penitent's religion; as "bruised reed," the negative. Broken-hearted in himself, but not without some spark of flame: literally, "from above." Christ will supply such a one with grace as with oil. Also, the light of nature smouldering in the Gentiles amidst the hurtful fumes of error. He not only did not quench, but cleared away the mists and superadded the light of revelation. See Jerome, To Algasia, Question 2.
truth—Mt 12:20 quotes it, "send forth judgment unto victory." Matthew, under the Spirit, gives the virtual sense, but varies the word, in order to bring out a fresh aspect of the same thing. Truth has in itself the elements of victory over all opposing forces. Truth is the victory of Him who is "the truth" (Joh 14:6). The gospel judicial sifting ("judgment") of believers and unbelievers, begun already in part (Joh 3:18, 19; 9:39), will be consummated victoriously in truth only at His second coming; Isa 42:13, 14, here, and Mt 12:32, 36, 41, 42, show that there is reference to the judicial aspect of the Gospel, especially finally: besides the mild triumph of Jesus coming in mercy to the penitent now (Isa 42:2), there shall be finally the judgment on His enemies, when the "truth" shall be perfectly developed. Compare Isa 61:1-3, where the two comings are similarly joined (Ps 2:4-6, 8; Re 15:2, 4; 19:11-16). On "judgment," see on Isa 42:1.
4. fail—faint; man in religion may become as the almost expiring flax-wick (Isa 42:3), but not so He in His purposes of grace.
discouraged—literally, "broken," that is, checked in zeal by discouragements (compare Isa 49:4, 5). Rosenmuller not so well translates, "He shall not be too slow on the one hand, nor run too hastily on the other."
judgment—His true religion, the canon of His judgments and righteous reign.
isles … wait, &c.—The distant lands beyond sea shall put their trust in His gospel way of salvation. Mt 12:21 virtually gives the sense, with the inspired addition of another aspect of the same thing, "In his name shall the Gentiles trust" (as "wait for" here means, Isa 30:18). "His law" is not something distinct from Himself, but is indeed Himself, the manifestation of God's character ("name") in Christ, who is the embodiment of the law (Isa 42:21; Jer 23:6; Ro 10:4). "Isles" here, and in Isa 42:12, may refer to the fact that the populations of which the Church was primarily formed were Gentiles of the countries bordering on the Mediterranean.
5. Previously God had spoken of Messiah; now (Isa 42:5-7) He speaks to Him. To show to all that He is able to sustain the Messiah in His appointed work, and that all might accept Messiah as commissioned by such a mighty God, He commences by announcing Himself as the Almighty Creator and Preserver of all things.
spread … earth—(Ps 136:6).
6. in righteousness—rather, "for a righteous purpose" [Lowth]. (See Isa 42:21). God "set forth" His Son "to be a propitiation (so as) to declare His (God's) righteousness, that God might be just, and (yet) the justifier of him which believeth in Jesus" (Ro 3:25, 26; compare see on Isa 41:2; Isa 45:13; 50:8, 9).
hold … hand—compare as to Israel, the type of Messiah, Ho 11:3.
covenant—the medium of the covenant, originally made between God and Abraham (Isa 49:8). "The mediator of a better covenant" (Heb 8:6) than the law (see Isa 49:8; Jer 31:33; 50:5). So the abstract "peace," for peace-maker (Mic 5:5; Eph 2:14).
the people—Israel; as Isa 49:8, compared with Isa 42:6, proves (Lu 2:32).
7. blind—spiritually (Isa 42:16, 18, 19; Isa 35:5; Joh 9:39).
prison—(Isa 61:1, 2).
darkness—opposed to "light" (Isa 42:6; Eph 5:8; 1Pe 2:9).
8. God turns from addressing Messiah to the people.
Lord—Jehovah: God's distinguishing and incommunicable name, indicating essential being and immutable faithfulness (compare Ex 6:3; Ps 83:18; 96:5; Ho 12:5).
my—that is due to Me, and to Me alone.
9. former things—Former predictions of God, which were now fulfilled, are here adduced as proof that they ought to trust in Him alone as God; namely, the predictions as to Israel's restoration from Babylon.
new—namely, predictions as to Messiah, who is to bring all nations to the worship of Jehovah (Isa 42:1, 4, 6).
spring forth—The same image from plants just beginning to germinate occurs in Isa 43:19; 58:8. Before there is the slightest indication to enable a sagacious observer to infer the coming event, God foretells it.
10. new song—such as has never before been sung, called for by a new manifestation of God's grace, to express which no hymn for former mercies would be appropriate. The new song shall be sung when the Lord shall reign in Jerusalem, and all "nations shall flow unto it" (Isa 2:2; 26:1; Re 5:9; 14:3).
ye that go down to the sea—whose conversion will be the means of diffusing the Gospel to distant lands.
all … therein—all the living creatures that fill the sea (Ps 96:11) [Maurer]. Or, all sailors and voyagers [Gesenius]. But these were already mentioned in the previous clause: there he called on all who go upon the sea; in this clause all animals in the sea; so in Isa 42:11, he calls on the inanimate wilderness to lift up its voice. External nature shall be so renovated as to be in unison with the moral renovation.
11. cities—in a region not wholly waste, but mainly so, with an oasis here and there.
Kedar—in Arabia-Deserta (Isa 21:16; Ge 25:13). The Kedarenians led a nomadic, wandering life. So Kedar is here put in general for that class of men.
rock—Sela, that is, Petra, the metropolis of Idumea and the Nabathœan Ishmaelites. Or it may refer in general to those in Arabia-Petræa, who had their dwellings cut out of the rock.
the mountains—namely, of Paran, south of Sinai, in Arabia-Petræa [Vitringa].
12. glory … islands—(Isa 24:15).
13-16. Jehovah will no longer restrain His wrath: He will go forth as a mighty warrior (Ex 15:3) to destroy His people's and His enemies, and to deliver Israel (compare Ps 45:3).
stir up jealousy—rouse His indignation.
roar—image from the battle cry of a warrior.
14. long time—namely, during the desolation of Israel (Isa 32:14).
holden my peace—(Compare Ps 50:21; Hab 1:2).
cry like a travailing woman, &c.—Like a woman in parturition, who, after having restrained her breathing for a time, at last, overcome with labor pain, lets out her voice with a panting sigh; so Jehovah will give full vent to His long pent-up wrath. Translate, instead of "destroy … devour"; I will at once breathe hard and pant, namely, giving loose to My wrath.
15. I will destroy all My foes.
mountains—in Palestine usually planted with vines and olives in terraces, up to their tops.
islands—rather, "dry lands." God will destroy His foes, the heathen, and their idols, and "dry up" the fountains of their oracles, their doctrines and institutions, the symbol of which is water, and their schools which promoted idolatry [Vitringa].
16. blind—God's people, Israel, in captivity, needing a guide. In the ulterior sense the New Testament Church, which was about to be led and enlightened by the Son of God as its leader and shepherd in the wilderness of the Roman empire, until it should reach a city of habitation. "A way … they knew not," refers to the various means ployed by Providence for the establishment of the Church in the world, such as would never have occurred to the mind of mere man. "Blind," they are called, as not having heretofore seen God's ways in ordering His Church.
make darkness light, &c.—implies that the glorious issue would only be known by the event itself [Vitringa]. The same holds good of the individual believer (Isa 30:21; Ps 107:7; compare Ho 2:6, 14; Eph 5:8; Heb 13:5).
17. turned back … ashamed—disappointed in their trust; the same phrase occurs in Ps 35:4.
18. deaf—namely, to the voice of God.
blind—to your duty and interest; wilfully so (Isa 42:20). In this they differ from "the blind" (Isa 42:16). The Jews are referred to. He had said, God would destroy the heathen idolatry; here he remembers that even Israel, His "servant" (Isa 42:19), from whom better things might have been expected, is tainted with this sin.
19. my servant—namely, Israel. Who of the heathen is so blind? Considering Israel's high privileges, the heathen's blindness was as nothing compared with that of Israelite idolaters.
my messenger … sent—Israel was designed by God to be the herald of His truth to other nations.
perfect—furnished with institutions, civil and religious, suited to their perfect well-being. Compare the title, "Jeshurun," the perfect one, applied to Israel (compare Isa 44:2), as the type of Messiah [Vitringa]. Or translate, the friend of God, which Israel was by virtue of descent from Abraham, who was so called (Isa 41:8), [Gesenius]. The language, "my servant" (compare Isa 42:1), "messenger" (Mal 3:1), "perfect" (Ro 10:4; Heb 2:10; 1Pe 2:22), can, in the full antitypical sense, only apply to Christ. So Isa 42:21 plainly refers to Him. "Blind" and "deaf" in His case refer to His endurance of suffering and reproach, as though He neither saw nor heard (Ps 38:13, 14). Thus there is a transition by contrast from the moral blindness of Israel (Isa 42:18) to the patient blindness and deafness of Messiah [Horsley].
20. observest—Thou dost not keep them. The "many things" are the many proofs which all along from the first God had given Israel of His goodness and His power (De 4:32-38; 29:2-4; Ps 78:1-72; 105:1-45).
he—transition from the second to the third person. "Opening … ears," that is, though he (Israel) hath his ears open (see on Isa 6:10). This language, too (see on Isa 42:19), applies to Messiah as Jehovah's servant (Isa 50:5; Ps 40:6).
21. his righteousness—not His people's, but His own; Isa 42:24 shows that they had no righteousness (Isa 45:24; 59:16). God is well pleased with His Son ("in whom My soul delighteth," Isa 42:1), "who fulfils all righteousness" (Mt 3:15) for them, and with them for His sake (compare Isa 42:6; Ps 71:16, 19; Mt 5:17; Ro 10:3, 4; Php 3:9). Perhaps in God's "righteousness" here is included His faithfulness to His promises given to Israel's forefathers [Rosenmuller]; because of this He is well pleased with Israel, even though displeased with their sin, which He here reproves; but that promise could only be based on the righteousness of Messiah, the promised seed, which is God's righteousness.
22. holes—caught by their foes in the caverns where they had sought refuge [Barnes]. Or bound in subterranean dungeons [Maurer].
prison-houses—either literal prisons, or their own houses, whence they dare not go forth for fear of the enemy. The connection is: Notwithstanding God's favor to His people for His righteousness' sake (Isa 42:21), they have fallen into misery (the Babylonish and Romish captivities and their present dispersion), owing to their disregard of the divine law: spiritual imprisonment is included (Isa 42:7).
none saith, Restore—There is no deliverer (Isa 63:5).
23. A call that they should be warned by the past judgments of God to obey Him for the time to come.
24. Who—Their calamity was not the work of chance, but God's immediate act for their sins.
Jacob … Israel … we—change from the third to the first person; Isaiah first speaking to them as a prophet, distinct from them; then identifying himself with them, and acknowledging His share in the nation's sins (compare Jos 5:1).
25. him—Israel (Isa 42:24).
strength of battle—violence of war.
it—the battle or war (compare Isa 10:16).
knew not—knew not the lesson of repentance which the judgment was intended to teach (Isa 5:13; 9:13; Jer 5:3).