Isaiah 42:10–43:4

It comes all to one whether we make these verses (as some do) the song itself that is to be sung by the Gentile world or a prophecy of what God will do to make way for the singing of that song, that evangelical new song. I. He will appear in his power and glory more than ever. So he did in the preaching of his gospel, in the divine power and energy which went along with it, and in the wonderful success it had in the pulling down of Satan's stronghold, Isa 42:13, Isa 42:14. He had long held his peace, and been still, and refrained himself, while he winked at the times of the ignorance of the Gentile world (Act 17:30), and suffered all nations to walk in their own ways (Act 14:16); but now he shall go forth as a mighty man, as a man of war, to attack the devil's kingdom and give it a fatal blow. The going forth of the gospel is thus represented, Rev 6:2. Christ, in it, went forth conquering and to conquer. The ministry of the apostles is called their warfare; and they were the soldiers of Jesus Christ. He shall stir up jealousy, shall appear more jealous than ever for the glory of his own name and against idolatry. 1. He shall cry, in the preaching of his word, cry like a travailing woman; for the ministers of Christ preached as men in earnest, and that travailed in birth again till they saw Christ formed in the souls of the people, Gal 4:19. He shall cry, yea, roar, in the gospel woes, which are more terrible than the roaring of a lion, and which must be preached along with gospel blessings to awaken a sleeping world. 2. He shall conquer by the power of his Spirit: He shall prevail against his enemies, shall prevail to make them friends, Col 1:21. Those that contradict and blaspheme his gospel, he shall prevail to put them to silence and shame. He will destroy and devour at once all the oppositions of the powers of darkness. Satan shall fall as lightning from heaven, and he that had the power of death shall be destroyed. As a type and figure of this, to make way for the redemption of the Jews out of Babylon, God will humble the pride, and break the power, of their oppressors, and will at once destroy and devour the Babylonian monarchy. In accomplishing this destruction of Babylon by the Persian army under the command of Cyrus, he will make waste mountains and hills, level the country, and dry up all their herbs. The army, as usual, shall either carry off the forage or destroy it, and by laying bridges of boats over rivers shall turn them into islands, and so drain the fens and low grounds, to make way for the march of their army, that the pools shall be dried up. Thus, when the gospel shall be preached, it shall have a free course, and that which hinders the progress of it shall be taken out of the way. II. He will manifest his favour and grace towards those whose spirits he had stirred up to follow him, as Ezr 1:5. Those who ask the way to Zion he will show the way, and lead in it, Isa 42:16. Those who by nature were blind, and those who, being under convictions of sin and wrath are quite at a loss and know not what to do with themselves, God will lead by a way that they knew not, will show them the way to life and happiness by Jesus Christ, who is the way, and will conduct and carry them on in that way, which before they were strangers to. Thus, in the conversion of Paul, he was struck blind first, and then God revealed his Son in him, and made the scales to fall from his eyes. They are weak in knowledge, and the truths of God at first seem unintelligible; but God will make darkness light before them, and knowledge shall be easy to them. They are weak in duty, the commands of God seem impracticable, and insuperable difficulties are in the way of their obedience; but God will make crooked things straight; their way shall be plain, and the yoke easy. Those whom God brings into the right way he will guide in it. As a type of this, he will lead the Jews, when they return out of captivity, in a ready road to their own land again, and nothing shall occur to perplex or embarrass them in their journey. These are great things, and kind things, very great and very kind; but lest any should say, "They are too great, too kind, to be expected from God by such an undeserving people as that of the Jews, such an undeserving world as that of the Gentiles," he adds, These things will I do unto them, take my word for it I will, and I will not forsake them; he that begins to show this great mercy will go on to do them good. III. He will particularly put those to confusion who adhere to idols notwithstanding the attempts made by the preaching of the gospel to turn them from idols (Isa 42:17): They shall be turned back, and greatly ashamed, that trust in graven images. The Babylonians shall when they see how the Jews, who despise their images, are owned and delivered by the God they worship without images, and the Gentiles when they see how idolatry falls before the preaching of the gospel, is scattered like darkness before the light of the sun, and melts like snow before its heat. They shall be ashamed that ever they said to these molten images, You are our gods; for how can those help their worshippers who cannot help themselves, nor save themselves from falling into contempt? In times of reformation, when many turn from iniquity, and sin, being generally deserted, becomes unfashionable, it may be hoped that those who will not otherwise be reclaimed will be wrought upon by that consideration to be ashamed of it.

Sing to Jehovah. He now exhorts the people to gratitude; for God's favors ought always to excite us, by the remembrance of them, to give thanks and to celebrate his praises. Besides, by that exhortation he calls believers to behold the prophecy as actually accomplished, and confirms those promises of which he spoke. We ought to observe this as the design of the Prophet, that there is no reason why believers, though they are severely oppressed, should give way to sorrow, but that good hope ought to encourage them to gladness, that they may now prepare to render thanksgiving. The subject of this song is, that Christ has been revealed to the world, and sent by the Father, in order to relieve the miseries of his Church, and to restore her to perfect order, and indeed, as it were, to renew the whole world. As it was difficult to believe this, the Prophet wished to remove every doubt, in order to fix these predictions more deeply in their hearts. Nor ought we to wonder that the Prophet labors so hard to arouse them when they were reduced to the greatest straits, and had no longer any hope of safety. The mere aspect of things might shake their faith, and even produce suspicion that all that the prophets had foretold was unfounded and absurd. The object, of this exhortation therefore is, that when affairs are utterly desperate, they should be cheerful and rely on these promises. A new song. By new he means an excellent, beautiful, and elegant song, not one that is ordinary or common, but a song which may arouse men to admiration, as relating to the extraordinary grace of God, of which there had never been so remarkable an example. In this sense it is also used in Psalm 33:3, and 96:1 New is here contrasted with what is Ordinary, and thus he extols the infinite mercy of God, which was to be revealed in Christ, and which ought therefore to be celebrated and sung with the highest praises. Hence we infer that each of us ought to be the more zealous in proclaiming the praises of God, in proportion to the greater number of favors which we have received. It is indeed the duty of all men to sing praise to God, for there is no person who is not bound to it by the strongest obligations; but more lofty praises ought to proceed from those on whom more valuable gifts have been bestowed. Now, since God has laid open the fountain of all blessings in Christ, and has displayed all spiritual riches, we need not wonder if he demand that we offer to him an unwonted and excellent sacrifice of praise. It ought to be observed that this song cannot be sung but by renewed men; for it ought to proceed from the deepest feeling of the heart, and therefore we need the direction and influence of the Spirit, that we may sing those praises in a proper manner. Besides, he does not exhort one or a few nations to do this, but all the nations in the world; for to all of them Christ was sent.

Let the desert and it's cities cry aloud. While the Prophet includes all the parts of the world, he mentions particularly those which were better known to the Jews; for on the west Judea had the sea, and on the east the desert and Arabia. When he speaks of the tents of Kedar, the desert, and the rocks, he means Arabia; but it is a figure of speech by which a part is taken for the whole, for it includes the whole of the east. It is as if he had said, that from the rising to the setting of the sun these praises shall be heard; for God shall be worshipped everywhere, though formerly he was worshipped in Judea alone; and thus the state of affairs shall be changed, and that praise shall be beard in the most distant parts of the earth. [157] The towns where Kedar dwells. He mentions Kedar, because the Scenite [158] Arabians, as is well known, dwelt in tents. But he employs the word towns, while he is speaking of a desert; and therefore it ought to be remarked, that desert denotes not only the vast wilderness which lay between Judea and Arabia, but the more distant countries which were commonly designated from that part which was adjoining to them, as some people give the name of "mountainous" to those plains which lie beyond the mountains; for the common people have their attention so much directed to what they see close at hand, that they suppose them to resemble other places that are more distant. Yet the Prophet here exalts and magnifies the greatness of the grace of God, in reaching even rude and barbarous nations, whose savage cruelty was well known.

Let them give glory to Jehovah. He explains what the nature of that shouting will be, that is, to celebrate the praises of God; for his goodness and mercy shall be everywhere seen; and therefore he enjoins them to celebrate this redemption with a cheerful voice, because the blessed consequences of it shall be shared by all the nations. And thus we are reminded to cry aloud in the present day with the greatest earnestness when we proclaim the praises of God, that we ourselves may be inflamed, and may excite others by our example to act in the same manner; for to be lukewarm, or to mutter, or to sing, as the saying is, to themselves and to the muses, is impossible for those who have actually tasted the grace of God.

Jehovah like a giant. What Isaiah now adds is intended to surmount the temptations of believers. He ascribes to God strength and power, that they may know that they shall find in him a sure defense; for in adversity we are perplexed, because we doubt whether or not God will be able to render us assistance, especially when by delaying he appears in some measure to reject our prayers; and therefore the Prophet loudly extols the power of God, that all may learn to rely and place their confidence in him. Will go forth. The going forth that is here mentioned must be taken metaphorically; for God seemed to be concealed at the time when he permitted his people to be affiicted and oppressed without any appearance of aid; and therefore the word means "to come forth publicly for the sake of giving assistance." This is confirmed by what follows. And as a warrior. When he attributes to God burning indignation, with which he rushes forth "like a warrior" against his enemies, the comparisons are drawn from human feelings, and declare to us the powerful assistance of God, which would not otherwise make a sufficiently powerful impression on our minds. He therefore accommodates himself to our capacity, as we have often said, that we may know how ardently he desires to preserve us, and how much he is distressed by the affliction and oppression of believers, and likewise how terrible is his anger, whenever he girds himself for battle. We ought always to observe that peculiar season which the Prophet had in his eye, to which these predictions must be applied; for while the enemies were becoming more and more fierce, and were taunting a wretched people, it was the duty of believers to look at something quite different from what they beheld with their eyes, and to believe that God is sufficiently powerful to subdue their enemies, and rescue them out of their hands. Nor was it only during the captivity that it was of importance for them to have their sorrow alleviated by this promise, but almost till the coming of Christ; for they were continually and painfully constrained to encounter severe distresses, as is evident from history.

I have kept silence. The Prophet meets the temptations which commonly give us great uneasiness, when God delays his aid. We are tempted by impatience, and dread that his promises are false. We reckon it unreasonable that God should be silent, and fall asleep, so to speak, while the wicked carry themselves high; that he should be cool, while they burn with eagerness to do mischief; and that he should wink at their crimes, while they keenly pursue every kind of cruelty. When their minds were distressed and almost overwhelmed, the Prophet wished to comfort them, that they might not think that God had forsaken them, though everything appeared to be desperate. For a long time. He expressly mentions "the great length of time," that their hearts might not languish through the tedious delay; for when they had been broken down by almost incessant calamities since the death of Jehoshaphat, it was very hard and distressing to spend seventy years in captivity. Nor was even this the end of their afflictions, and therefore they needed to be carefully admonished, that although God do not immediately send relief, still believers will suffer nothing by the delay, provided that they wait with patience. By these words he also rebukes unbelievers, who, trusting to his forbearance, freely indulged in every kind of wickedness; and therefore God declares that, although he has refrained and been a silent spectator, he is not on that account deprived of his power. Like a woman in labor. By this metaphor he expresses astonishing warmth of love and tenderness of affection; for he compares himself to a mother who singularly loves her child, though she brought him forth with extreme pain. It may be thought that these things are not applicable to God; but in no other way than by such figures of speech can his ardent love towards us be expressed. He must therefore borrow comparisons from known objects, in order to enable us to understand those which are unknown to us; for God loves very differently from men, that is, more fully and perfectly, and, although he surpasses all human affections, yet nothing that is disorderly belongs to him. Besides, he intended also to intimate that the redemption of his people would be a kind of birth, that the Jews might know that the grave would serve them for a womb, and that thus, in the midst of corruption, they might entertain the hope of salvation. Although he produced a new Church for himself without pain or effort, yet, in order to exhibit more fully the excellence of his grace in this new birth, he not inappropriately attributes to himself the cry of "a woman in labor." I will destroy and swallow at once. Because that comparison of a travailing woman might somewhat degrade the majesty and power of God, the Prophet determined to add here a different feeling. So far then as relates to love, he says that God resembles a mother; so far as relates to power, he says that he resembles a lion or a giant.

I will reduce mountains and hills to a wilderness. The Prophet means that all the defences and military forces on which the wicked plume themselves shall not prevent God from setting his people at liberty. It was necessary that this should be added to the former statements; for when we see enemies exceedingly powerful, and almost invincible, we tremble, and do not look for God's assistance, which would be necessary to keep our faith strong. On this point, therefore, the Prophet dwells, in order to shew that no power or army whatsoever can resist the Lord when he wishes to deliver his people. In short, he shews that there shall be such a revolution, that they who formerly were most powerful shall be crushed, and shall gain nothing by all their attempts against him. Such appears to me to be the plain meaning of this passage, and there is no necessity for entering into ingenious speculations, as some have done, who, in an allegorical interpretation of these words, pronounce that by "mountains and hills" are meant cities, and by herbage the men who inhabit them. But there is no necessity for pursuing such refinements; for he simply declares that God is sufficiently powerful to fulfill his promises and deliver his Church, because he will easily surmount all the difficulties which present themselves to our eyes. This statement corresponds also to other predictions which we have formerly seen, in which the Prophet taught that as soon as God has determined to assist his people, his power is not limited to natural means, but miraculously breaks through every obstruction that appears to hinder his passage.

And I will lead the blind. After having shewn that the strength of the enemies cannot prevent God from delivering his people, he proceeds with that consolation to which he had formerly adverted. He describes by the word blind those whose affairs are so difficult, and intricate, and disordered, that they know not to what hand to turn, or in what direction to flee, and, in short, who see no means of escape, but deep gulfs on every hand. When our affairs proceed smoothly enough, a plain and easy path is placed before our eyes; and, in like manner, when our affairs are painful and distressing, and especially when they hold out no hope of relief, but threaten destruction to us, and are covered with deep and melancholy darkness, we are blinded. When we have thus no means of escape, the Prophet tells us that at that very time we ought, especially to hope and to look for assistance from the Lord. It is often advantageous to us also to have no way open to us, to be straitened and hemmed in on every hand, and even to be blinded, that we may learn to depend solely on God's assistance and to rely on him; for, so long as a plank is left on which we think that we can seize, we turn to it with our whole heart. While we are driven about in all directions, the consequence is, that the remembrance of heavenly grace fades from our memory. If, therefore, we desire that God should assist us and relieve our adversity, we must be blind, we must turn away our eyes from the present condition of things, and restrain our judgment, that we may entirely rely on his promises. Although this blindness is far from being pleasant, and shews the weakness of our mind, yet, if we judge from the good effects which it produces, we ought not greatly to shun it; for it is better to be "blind" persons guided by the hand of God, than, by excessive sagacity, to form labyrinths for ourselves. And will turn darkness before them into light. When he promises that he will give "light" instead of "darkness," he confirms what has been already said; and therefore, although we see not even a ray of light in adversity, yet we ought not to despair of God's assistance, but at that very time we ought especially to embrace his promises; for the Lord will easily change darkness into light, make straight the crooked windings, and lead us into the path, that we may walk with safety. Yet let us perceive that these things are promised to believers alone, who intrust themselves to God, and allow themselves to be governed by him; and, in short, who have known their blindness, and willingly follow him as their leader, and amidst the darkness of afflictions patiently wait for the dawn of grace. To those only who abide by his promises does he stretch out his hand, and not to the wise men [159] who wish to see in spite of him, or who are carried headlong by unlawful schemes.

They shall be driven back. This enables us to see more clearly to whom the former doctrine relates, for it distinguishes between the worshippers of God and the worshippers of idols. The Lord will be a leader to his own people, but, on the other hand, they who worship idols shall be ashamed As if he had said, that here the Lord gives us a choice, either to be saved by his grace, or to perish miserably; for all that place their hope of salvation in idols shall perish, but they who trust in the word of God are certain of salvation; because, though they often are heavily afflicted, yet he will not allow their hope to be put to shame in the end, but by the result will prove that he did not in vain lay down this distinction. And say to a molten image, Ye are our gods. It is certain that by these two marks are described all idolaters who place their hope in any one else than in God alone; for, although idolaters do not bow down before their idols, yet, by attaching divinity to them, they offer blasphemy to the only and true God; for the chief part of the worship of God consists in faith and calling upon him, both of which the Prophet here describes. It may be asked, Were they so stupid as to say to an image, "Thou art my god?" for all superstitious persons confessed that God is in heaven, and did not openly ascribe divinity to wood or stone. I reply, all idolaters ascribe to images the power of God, though they acknowledge that he is in heaven; for, when they flee to statues and images, when they make and perform vows to them, they undoubtedly ascribe to them what belongs to God. It is in vain for them, therefore, to cloak their ignorance under plausible excuses, for they reckon wood and stone to be gods, and offer the highest insult to God; and consequently, the Prophet did not employ exaggerated language, or falsely accuse them of being idolaters; for it is plainly testified by their words and speeches, when they call their idols and images gods. Even though they did not utter a word, their madness is openly manifested by their imagining that they cannot reach the hand or the ear of God without bowing down before images to utter their prayers. The object of these statements is, that all may understand that no man will be saved but, he who trusts in God alone.

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; Isa 26:1; Rev 5:9; Rev 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 (Psa 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.

cities--in a region not wholly waste, but mainly so, with an oasis here and there. Kedar--in Arabia-Deserta (Isa 21:16; Gen 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 Nabathoean Ishmaelites. Or it may refer in general to those in Arabia-PetrÃ&brvbra, who had their dwellings cut out of the rock. the mountains--namely, of Paran, south of Sinai, in Arabic PetrÃ&brvbra [VITRINGA].

Jehovah will no longer restrain His wrath: He will go forth as a mighty warrior (Exo 15:3) to destroy His people's and His enemies, and to deliver Israel (compare Psa 45:3). stir up jealousy--rouse His indignation. roar--image from the battle cry of a warrior.

long time--namely, during the desolation of Israel (Isa 32:14). holden my peace--(Compare Psa 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.

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].

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; Psa 107:7; compare Hos 2:6, Hos 2:14; Eph 5:8; Heb 13:5).

Sing unto the Lord a new song,.... On account of the new things before prophesied of, and now done; on account of redemption and salvation by Christ, and the conversion of the Gentiles through the light of the Gospel brought among them; the song of redeeming love, and for the Gospel, and regenerating grace; and not the Jews only, but the Gentiles also, are called upon to sing this song, as having a special share in the blessings, the subject of it: hence it follows, and his praise from the end of the earth; thither the Gospel being sent, and there made effectual to the conversion of many, these are exhorted to sing and show forth the praises of him who had called them out of Heathenish blindness and darkness into the marvellous light of the Gospel and grace of God: ye that go down into the sea; in ships, that trade by sea; such as the Phoenicians, Tyrians, and Sidonians, to whom the Gospel came, and where it was preached with success, to the conversion of many of them, and therefore had reason to join in this new song; see Acts 11:19 or such that went by sea to distant parts, on purpose to publish the Gospel, as Paul, Barnabas, Silas, and Timothy; and who, succeeding in their work, had reason to rejoice; see Acts 13:4, and all that is therein: or "the fulness of it" (s); meaning not the fishes in it, but the islands of it, as next explained: the isles, and the inhabitants thereof; as Cyprus, Crete, and other isles, which heard the joyful sound of the Gospel, and embraced it, Acts 13:4, and, as the sea often denotes the western part of the world from Judea, this may design the European parts of it, and the islands in it, particularly ours of Great Britain and Ireland, whither the Gospel came very early. (s) "et plenitudo ejus", Munster, Pagainus, Montanus.

Let the wilderness and the cities thereof lift up their voice,.... The eastern part of the world, Arabia Deserta, and the inhabitants of the cities which were in it: the villages that Kedar doth inhabit; or the "courts" (t), or tents, the Kedarenes inhabited, who were Arabians, and dwelt in tents, which they pitched here and there, for the convenience of their flocks; and so the Targum, "the Arabians that inhabit the wilderness shall praise:'' let the inhabitants of the rock sing: or of Petra, which Jerom says was a city of Palestine. It was the metropolis of Arabia Petraea, which whole country may be here meant, and the inhabitants of it, who had reason to sing for joy, when the Gospel was preached unto them; as it was by the Apostle Paul in Arabia, Galatians 1:17, let them shout from the top of the mountains; the wild, savage, and barbarous people that dwell there, but now become civilized, as well as evangelized, by the Gospel; or the messengers and ministers of the word, whose feet on those mountains were beautiful, bringing the good tidings of peace and salvation by Christ. The Targum interprets this of the resurrection of the dead, "the dead, when they shall go out of the house of their world, from the tops of the mountains shall lift up their voice (u).'' (t) "atria", Montanus; "tentoria", Grotius. (u) Ben Melech interprets the rocks and mountains of towers built on rocks and mountains, where men dwelt.

Let them give glory unto the Lord,.... For all the great and good things he has done for them, in sending his Gospel to them, calling them by his grace, enlightening their minds, and revealing his Son in them, and making them partakers of the blessings of his grace, and entitling them to eternal glory and happiness: and declare his praise in the islands; as on the western continent, and the isles of it; so on the eastern continent, and the islands of it, the islands of Greece, the islands in the Aegean sea.

The Lord shall go forth as a mighty man,.... In the ministry of the word, conquering and to conquer; girding his "sword" on his thigh; causing his "arrows" to be sharp in the hearts of his enemies; clothing the word with power; making the weapons of warfare, put into the hands of his ministering servants, mighty, to pull down the "strong holds" of sin and Satan, to cast: down the proud "imaginations" of men's hearts, and to bring into captivity every thought to the obedience of himself; or in the army of Constantine, whom he used as his instrument for the destruction of the Pagan empire, and of Paganism in it, and for the establishment of Christianity: he shall stir up jealousy like a man of war; or "a man of wars" (x); that has been used to fight battles; Christ is represented as a warrior, Revelation 19:11, his church is in a warfare state; his subjects are soldiers; his ministers are his generals under him, and with them he goes forth, and stirs up his own jealousy, his wrath and fury against his enemies, and takes vengeance on them, and the jealousy of his ministers and people, for his own glory: he shall cry, yea, roar; not only shout aloud, as soldiers do, when they make an onset, but make a hideous noise, as the old Romans did, to frighten and dispirit their enemies. Christ, in the ministry of the word, not only cries, and calls, and invites souls, sensible of themselves and their condition, to come unto him, and partake of his grace; but he roars as the Lion of the tribe of Judah, and threatens impenitent and unbelieving sinners with his wrath and vengeance: he shall prevail against his enemies: he shall conquer and subdue them by his Spirit and grace, and make them his willing people in the day of his power; and such who will not have him to reign over them, he will rule them with a rod of iron, and break them in pieces as a potter's vessel. (x) "sicut vir bellorum", Montanus; "vir bellicosissimus", Junius & Tremcellius, Piscator.

I have long time holden my peace,.... For many hundred years the Lord suffered the Gentile world to walk in their own ways, to worship their idols, and took no notice of them; he winked at and overlooked their times of ignorance, and did not bring down his vengeance upon them, nor stir up all his wrath; nor indeed did he send any among them, to reprove and convince them of their errors, and threaten them with "ruin", in case of their continuance in them: I have been still, and refrained myself; had been silent, and said nothing against them in a providential way, but curbed and kept in his wrath and displeasure at their idolatry, as a woman in travail "holds in" (y) her breath as long as she can; to which the allusion is, as appears by what follows: now will I cry like a travailing woman; when sharp pains are upon her, and just going to be delivered; and that so loud as to be heard all over the house. This may be taken in a good sense; the ministers of the Gospel travail in birth, and Christ in them, until he is formed in the hearts of men by regenerating and converting grace, Galatians 4:19 and in an ill sense; for swift and sudden destruction, which should come on his enemies, as travail on a woman with child. So the Targum, "as pains on a woman with child, my judgment shall be revealed (or exposed) upon them.'' I will destroy and devour at once; all enemies that should oppose him in the spread of the Gospel, in the destruction of Paganism, and establishment of Christianity in the Roman empire, who are described in the next verse. (y) "continebam me", Pagninus, Montanus; "continui me", Junius & Tremellius, Vitringa; "diu continui iram meam sicut halitum foeminae parturientis", Grotius.

I will make waste mountains and hills,.... Kingdoms, greater and lesser; kings and governors, as Jarchi interprets it; and so Kimchi understands it of the kings of the nations; by them are meant the emperors of Rome, and their governors under them, that set themselves against Christ and his Gospel, but were overcome by him; these mountains and hills became a plain before him: "every mountain and island were moved out of their places, and the kings of the earth, and the great men, &c. hid themselves in the dens, and in the rocks of the mountains, and called upon them to fall on them, and hide them from the wrath of the Lamb", Revelation 6:14, and dry up all their herbs; the common people, and common soldiers that were with them, and on their side; comparable, for smallness, weakness, and number, to the grass of the mountains and hills: and I will make the rivers islands, and dry up the pools; extirpate all the remains of idolatry, rivers and fountains being sacred with the Heathens, as mountains and hills were places where sacrifices were offered to idols. Unless by it rather should be meant, that the Lord would remove all impediments out of the way of his people, or which were obstacles of their conversion; just as he dried up the waters of the Red sea and Jordan, to make way for the people of Israel; to which the allusion may be, and which agrees with the following words.

And I will bring the blind by a way that they knew not,.... The Targum interprets this of the people of Israel, thus, "I will lead the house of Israel, which are like to the blind, in a way which they knew not.'' But it is better to understand it of the Gentiles, who, before the light of the Gospel came among them, were blind as to the true knowledge of God, and especially as in Christ; and of Christ, and the way of peace, life, and salvation by him; and of themselves, and their miserable estate and condition; and of the Spirit of God, and his operations; and of the Scriptures, the Gospel, and the doctrines of it; and which is the case of all men in a state of nature: but the Lord, by his Spirit, opens the eyes of their understandings, and shows them those things they were blind in, and ignorant of, and brings them by a way they knew not before; which way is Christ, the only way to the Father; the way of peace, righteousness, and life; the way to heaven, and eternal happiness: this they knew not before, but thought they must make their own way to God, and their peace with him; must be justified by their own works, and work out their own salvation; but, in conversion, this way to Christ is made known and plain unto them; and in this way the Lord brings all his people to eternal glory: I will lead them in paths that they have not known; in the paths of duty and truth; in the paths of faith, righteousness, and holiness, and in the ordinances of the Gospel; which they were aliens and strangers to before: I will make darkness light before them; by going before them himself, as before the children of Israel in a pillar of fire by night; by giving his word to enlighten them; by granting his good Spirit, as a spirit of illumination to them; and by lifting up the light of his countenance on them: and crooked things straight; remove all obstructions, bear them up under all discouragements, and carry them through all difficulties: these things will I do unto them, and not forsake them; which may be depended upon, being promised by him that is able to perform, is true, and faithful, and changes not; and, when done, shall not be the last done for them; he will never leave them, nor forsake them, till he has brought them safe to glory.

They shall be turned back,.... Either from their former course, from their idolatry and their idols, and be converted, and turn to the living God; or it may be understood of such Gentiles as were not converted, when others were, who should be put to flight, and should fly to the rocks and mountains to hide and cover them from the wrath of God; for this phrase is used of the overthrow of enemies, of their being obliged to turn their backs and flee: they shall be greatly ashamed that trust in graven images; as converted persons when they come to be convinced of the folly of their idolatrous practices are; and if not converted, yet are confounded when they find their idols cannot help and assist them, nor deliver them out of their trouble: that say to the molten images, ye are our gods; as the Israelites did to the molten calf made by Aaron; and the stupidity of the one and the other is much alike; this of the Gentiles, and that of the Israelites.

glory . . . islands-- (Isa 24:15).

turned back . . . ashamed--disappointed in their trust; the same phrase occurs in Psa 35:4.

Here is I. The covenant God made with and the commission he gave to the Messiah, Isa 42:5-7, which are an exposition of Isa 42:1, Behold my servant, whom I uphold. 1. The royal titles by which the great God here makes himself known, and distinguishes himself from all pretenders, speak very much his glory (Isa 42:5): Thus saith God the Lord. And who are thou, Lord? Why, he is the fountain of all being and therefore the fountain of all power. He is the fountain of being, 1. In the upper world; for he created the heavens and stretched them out (Isa 40:22), and keeps the vast expanse still upon the stretch. 2. In the lower world: for he spread forth the earth, and made it a capacious habitation, and that which comes out of it is produced by his power. 3. In the world of mankind: He gives breath to the people upon it, not only air to breathe in, but the breath of life itself and organs to breathe with; nay, he gives spirit, the powers and faculties of a rational soul, to those that walk therein. Now this is prefixed to God's covenant with the Messiah, and the commission given him, not only to show that he has authority to make such a covenant and give such a commission, and had power sufficient to bear him out, but that the design of the work of redemption was to maintain the honour of the Creator, and to restore man to the allegiance he owes to God as his Maker. 2. The assurances which he gives to the Messiah of his presence with him in all he did pursuant to his undertaking speak much encouragement to him, Isa 42:6. (1.) God owns that the Messiah did not take the honour of being Mediator to himself, but was called of God, that he was no intruder, no usurper, but was fairly brought to it (Heb 5:4): I have called thee in righteousness. God not only did him no wrong in calling him to this hard service, he having voluntarily offered himself to it, but did himself right in providing for his own honour and performing the word which he had spoken. (2.) He promises to stand by him and strengthen him in it, to hold his hand, not only to his work, but in it, to hold his hand, that it might not shake, that it might not fail, and so to keep him. When an angel was sent from heaven to strengthen him in his agonies, and the Father himself was with him, then this promise was fulfilled. Note, Those whom God calls he will own and help, and will hold their hands. 3. The great intentions of this commission speak abundance of comfort to the children of men. He was given for a covenant of the people, for a mediator, or guarantee, of the covenant of grace, which is all summed up in him. God, in giving us Christ, has with him freely given us all the blessings of the new covenant. Two glorious blessings Christ, in his gospel, brings with him to the Gentile world - light and liberty. (1.) He is given for a light to the Gentiles, not only to reveal to them what they were concerned to know, and which otherwise they could not have known, but to open the blind eyes, that they might know it. By his Spirit in the word he presents the object; by his Spirit in the heart he prepared the organ. When the gospel came light came, a great light, to those that sat in darkness, Mat 4:16; Joh 3:19. And St. Paul was sent to the Gentiles to open their eyes, Act 26:18. Christ is the light of the world. (2.) He is sent to proclaim liberty to the captives, as Cyrus did, to bring out the prisoners; not only to open the prison-doors, and give them leave to go out, which was all that Cyrus could do, but to bring them out, to induce and enable them to make use of their liberty, which none did but those whose spirits God stirred up. This Christ does by his grace. II. The ratification and confirmation of this grant. That we may be assured of the validity of it consider, 1. The authority of him that makes the promise (Isa 42:8): I am the Lord, Jehovah, that is my name, and that was the name by which he made himself known when he began to perform the promise made to the patriarchs; whereas, before, he manifested himself by the name of God Almighty, Exo 6:3. If he is the Lord that gives being and birth to all things, he will give being and birth to this promise. If his name be Jehovah, which speaks him God alone, we may be sure his name is jealous, and he will not give his glory to another, whoever it is that stands in competition with him, especially not to graven images. He will send the Messiah to open men's eyes, that so he may turn them from the service of dumb idols to serve the living God, because, though he has long winked at the times of ignorance, he will now maintain his prerogative, and will not give his glory to graven images. He will perform his word because he will not lose the honour of being true to it, nor be ever charged with falsehood by the worshippers of false gods. He will deliver his people from under the power of idolaters because it looks as if he had given his praise to graven images when he gives up his own worshippers to be worshippers of images. 2. The accomplishment of the promises he had formerly made concerning his church, which are proofs of the truth of his word and the kindness he bears to his people (Isa 42:9): "Behold, the former things have come to pass; hitherto the Lord has helped his church, has supported her under former burdens, relieved her in former staits; and this in performance of the promises made to the fathers. There has not failed one word, Kg1 8:56. And now new things do I declare. Now I will make new promises, which shall as certainly be fulfilled in their season as old ones were; now I will bestow new favours, such as have not been conferred formerly. Old Testament blessings you have had abundantly; now I declare New Testament blessings, not a fruitful country and dominion over your neighbours, but spiritual blessings in heavenly things. Before they spring forth in the preaching of the gospel I tell you of them, under the type and figure of the former things." Note, The receipt of former mercies may encourage us to hope for further mercies; for God is constant in his care for his people, and his compassions are still new. III. The song of joy and praise which should be sung hereupon to the glory of God (Isa 42:10): Sing unto the Lord a new song, a New Testament song. The giving of Christ for a light to the Gentiles (Isa 42:6) was a new thing, and very surprising. The apostle speaks of it as a mystery which, in other ages, was not made known, as it is now revealed, that the Gentiles should be fellow-heirs, Eph 3:5, Eph 3:6. Now, this being the new thing which God declares, the newness of the song which is to be sung on this occasion is this, that whereas, before, the songs of the Lord were very much confined to the temple at Jerusalem (David's psalms were in the language of the Jews only, and sung by them in their own country only; for, when they were in a strange land, they hung their harps on the willow-trees and could not sing the Lord's song, as we find, Psa 137:2-4), now the songs of holy joy and praise shall be sung all the world over. The Gentile nations shall share equally with the Jews in New Testament blessings, and therefore shall join in New Testament praises and acts of worship. There shall be churches set up in Gentile nations and they shall sing a new song. The conversion of the Gentiles is often foretold under this notion, as appears, Rom 15:9-11. It is here promised that the praises of God's grace shall be sung with joy and thankfulness, 1. By those that live in the end of the earth, in countries that lie most remote from Jerusalem. From the uttermost parts of the earth have we heard songs, Isa 24:16. This was fulfilled when Christianity was planted in our land. 2. By mariners and merchants, and those that go down to the sea, that do business in great waters, and suck the riches of the sea, and so make themselves masters of the fulness thereof and all that is therein, with which they shall praise God, and justly, for it is his, Psa 24:1; Psa 95:5. The Jews traded little at sea; if therefore God's praises be sung by those that go down to the sea, it must be by Gentiles. Sea-faring men are called upon to praise God, Psa 107:23. 3. By the islands and the inhabitants thereof, Isa 42:10, and again, Isa 42:12. Let them declare his praise in the islands, the isles of the Gentiles, probably referring to the islands of Greece. 4. By the wilderness and the cities thereof, and the villages of Kedar. These lay east from Jerusalem, as the islands lay west, so that the gospel songs should be sung from the rising of the sun to the going down of the same. The whole Gentile world had been like an island, cut off from communication with God's church, and like a wilderness, uncultivated and bringing forth no fruit to God; but now the islands and the wilderness shall praise God. 5. By the inhabitants of the rock, and those that dwell on the tops of the mountains, not only the Gentiles, but the poorest and meanest and most despicable, those that dwell in cottages, as well as those that inhabit cities and villages. The rude and most barbarous, as the mountaineers commonly are, shall be civilized by the gospel. Or by the inhabitants of the rock may be meant the inhabitants of that part of Arabia which is called Petraea - the rocky. Perhaps the neighbouring countries shared in the joy of the Israelites when they returned out of Babylon and some of them came and joined with them in their praises; but we find not that it was to any such degree as might fully answer this illustrious prophecy, and must conclude that it reaches further, and was fulfilled in that which many other prophecies of the joy of the nations are said in the New Testament to be fulfilled in, the conversion of the Gentiles to the faith of Christ. When they are brought into the church they are brought to give glory to the Lord; then they are to him for a name and a praise, and they make it their business to praise him. He is glorified in them and by them.

The prophet, having spoken by way of comfort and encouragement to the believing Jews who waited for the consolation of Israel, here turns to those among them who were unbelieving, for their conviction and humiliation. Among those who were in captivity in Babylon there were some who were as the evil figs in Jeremiah's vision, who were sent thither for their hurt, to be removed into all the kingdoms of the earth, for a reproach and a proverb, Jer 24:9. In them there was a type of the Jews who rejected Christ and were rejected by him, and then fell more than ever under the curse, when those who believed were inheriting the blessing; for they were broken, and ruined, and remain dispersed unto this day. Observe, I. The call that is given to this people (Isa 42:18): "Hear, you deaf, and attend to the joyful sound, and look you blind, that you may see the joyful light." There is no absurdity in this command, nor is it unbecoming the wisdom and goodness of God to call us to do that good which yet of ourselves we are not sufficient for; for those have natural powers which they may employ so as to do better than they do, and may have supernatural grace if it be not their own fault, who yet labour under a moral impotency to that which is good. This call to the deaf to hear and the blind to see is like the command given to the man that had the withered hand to stretch it forth; though he could not do this, because it was withered, yet, if he had not attempted to do it, he would not have been healed, and his being healed thereupon was owing, not to his act, but to the divine power. II. The character that is given of them (Isa 42:19, Isa 42:20): Who is blind, but my servant, or deaf as my messenger? The people of the Jews were in profession God's servants, and their priests and elders his messengers (Mal 2:7); but they were deaf and blind. The verse before may be understood as spoken to the Gentile idolaters, whom he calls deaf and blind, because they worshipped gods that were so. "But," says he, "no wonder you are deaf and blind when my own people are as bad as you, and many of them as much set upon idolatry." 1. He complains of their sottishness - they are blind; and of their stubbornness - they are deaf. They were even worse than the Gentiles themselves. Corruptio optimi est pessima - What is best becomes, when corrupted, the worst. "Who is so wilfully, so scandalously, blind and deaf as my servant and my messenger, as Jacob who is my servant (Isa 41:8), and as their prophets and teachers who are my messengers? Who is blind as he that in profession and pretension is perfect, that should come nearer to perfection than other people, their priests and prophets? The one prophesies falsely, and the other bears rule by their means; and who so blind as those that will not see when they have the light shining in their faces?" Note, (1.) It is a common thing, but a very sad thing, for those that in profession are God's servants and messengers to be themselves blind and deaf in spiritual things, ignorant, erroneous, and very careless. (2.) Blindness and deafness in spiritual things are worse in those that profess themselves to be God's servants and messengers than in others. It is in them the greater sin and shame, the greater dishonour to God, and to themselves a greater damnation. 2. The prophet goes on (Isa 42:20) to describe the blindness and obstinacy of the Jewish nation, just as our Saviour describes it in his time (Mat 13:14, Mat 13:15): Seeing many things, but thou observest not. Multitudes are ruined for want of observing that which they cannot but see; they perish, not through ignorance, but mere carelessness. The Jews in our Saviour's time saw many proofs of his divine mission, but they did not observe them; they seemed to open their ears to him, but they did not hear, that is, they did not heed, did not understand, or believe, or obey, and then it was all one as if they had not heard. III. The care God will take of the honour of his own name, notwithstanding their blindness and deafness, especially of his word, which he has magnified above all his name. Shall the unbelief and obstinacy of men make the promise of God of no effect? God forbid, Rom 3:3, Rom 3:4. No, though they are blind and deaf, God will be no loser in his glory (Isa 42:21): The Lord is well pleased for his righteousness' sake; not well pleased with their sin, but well pleased in the manifestation of his own righteousness, in rejecting them for rejecting the great salvation. He speaks as one well pleased, Isa 1:24 : Ah! I will ease me of my adversaries; and Eze 5:13, I will be comforted. The scripture was fulfilled in the casting off of the Jews as well as in the calling in of the Gentiles, and therein the Lord will be well pleased. He will magnify the law (divine revelation in all the parts of it) and will make it honourable. The law is truly honourable, and the things of it are great things; and, if men will not magnify it by their obedience to it, God will magnify it himself by punishing them for their disobedience. He will magnify the law by accomplishing what is written in it, will magnify its authority, its efficacy, its equity. He will do it at last, when all men shall be judged by the law of liberty, Jam 2:12. He is doing it every day. What is it that God is doing in the world, but magnifying the law and making it honourable? IV. The calamities God will bring upon the Jewish nation for their wilful blindness and deafness, Isa 42:22. They are robbed and spoiled. Those that were impenitent and unreformed in Babylon were sentenced to perpetual captivity. It was for their sins that they were spoiled of all their possessions, not only in their own land, but in the land of their enemies. They were some of them snared in holes, and others hidden in prison-houses. They cannot help themselves, for they are snared. Their friends cannot help them, for they are hidden; and their enemies have forgotten them in their prisons. They, and all they have, are for a prey and for a spoil; and there is none that delivers either by force or ransom, nor any that dares say to the proud oppressors, Restore. There they lie, and there they are likely to lie. This had its full accomplishment in the final destruction of the Jewish nation by the Romans, which God brought upon them for rejecting the gospel of Christ. V. The counsel given them in order to their relief; for, though their case be sad, it is not desperate. 1. The generality of them are deaf; they will not hearken to the voice of God's word. He will therefore try his rod, and see who among them will give ear to that, Isa 42:23. We must not despair concerning those who have been long reasoned with in vain; some of them may, at length, give ear and hearken. If one method not take effect, another may, and sinners shall be left inexcusable. Observe, (1.) We may all of us, if we will, hear the voice of God, and we are called and invited to hear it. (2.) It is worth while to enquire who they are that perceive God speaking to them and are willing to hear him. (3.) Of the many that hear the voice of God there are very few that hearken to it or heed it, that hear it with attention and application. (4.) In hearing the word we must have an eye to the time to come. We must hear for hereafter, for what may occur between us and the grave; we must especially hear for eternity. We must hear the word with another world in our eye. 2. The counsel is, (1.) To acknowledge the hand of God in their afflictions, and, whoever were the instruments, to have an eye to him as the principal agent (Isa 42:24): "Who gave Jacob and Israel, that people that used to have such an interest in heaven and such a dominion on earth, who gave them for a spoil to the robbers, as they are now to the Babylonians and to the Romans? Did not the Lord? You know he did; consider it then, and hear his voice in these judgments." (2.) To acknowledge that they had provoked God thus to abandon them, and had brought all these calamities upon themselves. [1.] These punishments were first inflicted on them for their disobedience to the laws of God: It is he against whom we have sinned; the prophet puts himself into the number of the sinners, As Dan 9:7, Dan 9:8. "We have sinned; we have all brought fuel to the fire; and there are those among us that have wilfully refused to walk in his ways." Jacob and Israel would never have been given up to the robbers if they had not by their iniquities sold themselves. Therefore it is, because they have violated the commands of the law, that God has brought upon them the curses of the law; he has not dropped, but poured upon him the fury of his anger and the strength of battle, all the desolations of war, which have set him on fire round about; for God surrounds the wicked with his favours. See the power of God's anger; there is no resisting it, no escaping it. See the mischief that sin makes; it provokes God to anger against a people, and so kindles a universal conflagration, sets all on fire. [2.] These judgments were continued upon them for their senselessness and incorrigibleness under the rod of God. The fire of God's wrath kindled upon him, and he knew it not, was not aware of it, took no notice of the judgments, at least not of the hand of God in them. Nay, it burned him, and, though he could not then but know it and feel it, yet he laid it not to heart, was not awakened by the fiery rebukes he was under nor at all affected with them. Those who are not humbled by less judgments must expect greater; for when God judges he will overcome.

O ye deaf, hear, and ye blind. He now employs these words, "blind" and "deaf," in a sense different from that in which he formerly employed them, (verse 16,) when he metaphorically described those who had no understanding, and who were overwhelmed by such a mass of afflictions that they were blinded by their sorrow; for here he gives the name of blind to those who shut their eyes in the midst of light, and do not behold the works of God; and the name of deaf to those who refuse to hear him, and sink down into stupidity and slothfulness amidst the dregs of their ignorance. He therefore condemns the Jews for "blindness," or rather, in my own opinion, he condemns all men; for, while he directly reproaches the Jews because "in hearing they do not hear, and in seeing they do not see," (Isaiah 6:9; Matthew 13:13,) yet this applies in some measure to the Gentiles, to whom God revealed himself by his creatures, on whose hearts and consciences also he impressed the knowledge of him, and to whom he had made and would still make known his wonderful works. By demanding attention, he pronounces that there is nothing that hinders them from comprehending the truth and power of God, except that they are "deaf and blind." Nor is this unaccompanied by malice and ingratitude; for he openly instructs them concerning his power, and gives them very striking proofs of it; but no one gives attention to his doctrine or to his wonderful actions, and the consequence is, that they are willingly "blind." Thus the Prophet shews that the fault lies wholly with men in not perceiving the power of God.

Who is blind but my servant? There are some who interpret this verse as if the Prophet were describing the reproaches which wicked men are accustomed to throw out against the prophets; for they retort on the Lord's servants those reproofs and accusations which they cannot endure. "Whom dost thou accuse of blindness? Whom dost thou call deaf? Take that to thyself. Who is blind but thou?" They think, therefore, that it is as if the Lord expostulated with the Jews in this manner; "I see that you reckon my prophets to be blind and deaf." But we shall immediately see that this interpretation does not agree with the context, for the Prophet afterwards explains (verse 20) why he calls them "blind." It is because, while they see many things, they pay no attention to them. Indeed, this does not at all apply to the prophets, and therefore let us follow the plain and natural meaning. Isaiah had accused all men of blindness, but especially the Jews, because they ought to have seen more clearly than all the rest; for they had not only some ordinary light and understanding, but enjoyed the word, by which the Lord abundantly revealed himself to them. Although, therefore, all the rest were blind, yet the Jews ought to have seen and known God, seeing that they were illuminated by his Law and doctrine, as by a very bright lamp. Besides, Isaiah afterwards addresses the Jews in this manner, "Arise, O Jerusalem, and be illuminated; for darkness shall be on all the earth, but the Lord shall shine on thee." (Isaiah 60:1, 2.) Because the Jews shut their eyes amidst such clear light, that is the reason why he addresses to them this special reproof. As if he had said, "In vain do I debate with those who are alienated from me, and it is not so wonderful that they are blind; but it is monstrous that this should have happened to my servants (before whose eyes light has been placed) to be deaf to the doctrine which sounds continually in their ears. For these things are so clear that the blind might see them, and so loud that the deaf might hear them; but in vain do I speak to them, for nothing can be more dull or stupid; and, instead of seeing and hearing better than all others, as they ought to have done, none can be found either more deaf or more blind." My messenger whom I send. From the human race universally the Prophet gradually descends to the Jews, and next to the priests, who were leading persons, and might be regarded as occupying the highest rank. It belonged to their once to interpret the Law, and to set a good example before others, and, in short, to point out the way of salvation. It was from "the priest's mouth" that they were commanded to "seek the Law." (Malachi 2:7.) The Prophet complains, therefore, that they who ought to have led the way to others were themselves blind. Some view the word servant as relating to Isaiah, and others to Christ, and think that he, as well as Isaiah, is accused of blindness; but this has nothing to do with the Prophet's meaning. Thus, he magnifies by comparison the complaint which he lately made about the slothfulness of the Jews; for they were more deeply in fault than others, but the heaviest blame lay on the priests who were their leaders. Let us therefore learn, that the nearer we approach to God, and the higher the rank to which we are elevated, we shall be the less excusable. For the same reason he applies the term perfect to those who ought to have been perfect; for he mentions reproachfully that perfection from which they had fallen by wicked revolt, and thus had basely profaned a most excellent gift of God. Having possessed a "perfect" rule of righteousness, it lay with themselves alone to follow it.

Seeing many things. The Prophet himself explains what is the nature of this blindness of which he spoke, and shews that it is double; and this shews clearly that he spoke of the Jews, who by wicked contempt had quenched God's light. Our guilt will be double when we shall come to the judgment-seat of God, if we shut our eyes when he exhibits the light, and shut our ears when he teaches by his word. The heathen nations will indeed be without excuse; but the Jews and others to whom the Lord revealed himself in so many ways, will deserve double condemnation for having refused to see or hear God. We, therefore, who have so many and so illustrious examples set before us at the present day, ought to dread this judgment; for in many persons there will now be found not less blindness or obduracy than formerly existed among the Jews, and not more excusable.

The Lord is well pleased. In order to aggravate still more the guilt of the Jews, he now shews that it was not God who prevented them from leading a prosperous and happy life. He had already said that the distresses and afflictions which they endure are the punishment of their blindness, which they have voluntarily brought upon themselves; and now he brings forward as an addition and crowning point of the accusation, that by their obstinacy they reject all relief. This passage is interpreted in various ways. Some render it, "The Lord hath so willed it;" others, "He is merciful;" but, for my own part, I have translated it, "The Lord is willing," that is, disposed and inclined to deliver his people, and that for the purpose of magnifying his Law and extolling his righteousness. Thus God assigns the reason why he is ready to aid those who are unworthy, that he wishes to spread his glory in their salvation, that in this manner his righteousness may be illustriously displayed, and that his Law may prevail and flourish. As to the heavy calamities that have come on the Jews, the reason is, that of their own accord they have resolved to be blind, and to bring afflictions on themselves, instead of obeying God; for otherwise the Lord would have wished to enrich and exalt them. Others view it thus, "The Lord wishes to magnify his Law, because he wishes to appear to be faithful in punishing the Jews, as he had threatened them by his Law;" and thus they consider "righteousness" to denote the punishment and vengeance which God inflicts on a wicked people. Others render it, "For his righteous one," and refer it to Christ; but they mistake the meaning of the word tsdqv, (tzidko,) and unquestionably he speaks of righteousness, and means that the Lord would willingly have displayed the magnificence of his promises, and would have given proofs of his righteousness in preserving his people, if they had not shewn themselves to be ungrateful and unworthy. Some think that the Lord here offers an excuse for himself, because, when the people whom he had adopted were exposed to so many evils, it appeared as if his truth were shaken, and that the Prophet intended to meet this calumny, for they were seized and became a prey, not because the Lord delights in their miseries, but because he prefers his righteousness to everything else. For my own part, I explain it simply to mean, "The Lord, for the sake of doing honor to his Law, was inclined to do good to his people, in order that his glory and righteousness might shine forth in it; but his people shewed themselves to be unworthy of so great a favor; and, therefore, by their own obduracy they made their wounds incurable." Besides, we ought to learn from this passage the reason why the Lord bestows so many favors on his Church. It is, that he may promote his Law, that is, that he may bring men to honor his majesty, and that his truth may shine more and more. When he says that the Lord is willing and inclined; he shews plainly that he is not induced to it by any one else than by himself; but he expresses it more fully, when he adds, on account of his righteousness; for he excludes everything that men could bring. Nor is the Lord prompted by any other consideration to do good, than because he is righteous; for no merit or worth will be found among men. But this reason applied especially to the Jews, whom alone he deigned to adopt.

But this people. Isaiah now declares that it is through their own fault that the people are miserable and appointed to destruction, because they reject God, who would otherwise have been inclined to do good to them, and because they deliberately set aside all remedies, and wish for death, as is commonly the case with men who are past hope. Thus he excuses God in such a manner as to bring a heavy accusation against the people, because they have rejected him by their ingratitude, and have abused his fatherly kindness. Yet, as I remarked a little before, he mentions these things, not so much for the sake of excusing God, as of bringing a bitter complaint, that his countrymen have leagued to their destruction; because, as if on set purpose, they have precipitated themselves into many calamities. If, then, we see the Church, at the present day, in a ruinous and revolting condition, we ought to ascribe it to our iniquities and transgressions, by which we do not suffer God to do good to us. The copulative v (vau) is rendered by some therefore; but I have preferred to translate it but; for it states a contrast to that desire by which the Lord declared that he was prompted to defend his people, if they had permitted it. I choose to interpret hphch (hapheach) as a gerundial participle, about to be snared; for he speaks of a nation which was about to be led into captivity. As to vhvrym, (bahurim,) I think that two words, instead of one, are here used to signify in dens; for to translate the word young men, appears to me to be at variance with the context. They shall be made a spoil. They who interpret this as relating to the whole human race, who have no Savior but Christ, (John 8:36,) adduce nothing that corresponds to the Prophet's meaning; for he simply declares that the people shall perish without hope of deliverance, because they rejected the grace of God. Let us infer from this what must befall us, if we do not in due time embrace the grace of God offered to us. We shall certainly deserve to be deprived of all aid, to be exposed as a prey and a spoil, and utterly to perish.

Who is there among you? Isaiah continues the same subject; for he means that the Jews are and will be so stupid, that they will not see, even when they are warned; and he expressly addresses them, because, while they ought to have been better educated and taught than others, yet they understood nothing, and did not observe the judgments of God, even though they were exceedingly manifest. Who shall hearken for the time to come? That is, who, being at length subdued by afflictions, repents, though it be late. We see, then, how this astonishment aggravates the criminality of their madness, because they will always refuse to be taught. Yet let us learn what is the use of threatenings and punishments; for God does not reprove our crimes, or punish us for them, as if he delighted in taking vengeance, or demanded some recompense, but that we may be on our guard "for the time to come."

Who gave Jacob for a prey? These are the matters which Isaiah complains that the Jews did not observe; for they thought either that the sufferings which they endured happened by chance, or that they had not the same strength to resist as their fathers had, and that this was the reason why they were conquered by their enemies. In short, having their minds fully occupied with external causes, they did not at the same time observe the threatenings which had been so frequently denounced by the prophets, nor attend to the judgments of God; and therefore the Prophet drags them before the heavenly throne, by declaring that God is the author of these judgments. Hath not Jehovah? They could not believe that the calamities which they suffered proceeded from God, as the just punishment of their sins; and we know that there is nothing which men can now be with more difficulty persuaded to believe. Everybody acknowledges that God is the author of all things, but if you ask whether or not all adverse events are God's chastisements, they will be ashamed to confess it; for men are distracted by a variety of thoughts, and, being prejudiced by their opinion of fortune, turn their minds and hearts to this or that cause rather than to God. Because we have sinned against him. Isaiah next points out the cause of so grievous destruction, the sins of the people, which the Lord justly punished. In like manner, Moses had also shewn, "How would a thousand flee from the face of one? Doth not the Lord pursue you, and shut you up in the hands of the enemy?" (Deuteronomy 32:30.) We wonder every day at many things which happen contrary to our expectation, and yet we do not acknowledge that the cause lies with ourselves. It is therefore necessary that we be hard pressed and constrained by violence to confess our fault, and consequently this doctrine must be often stated and repeated. That men may not accuse God of cruelty, the Prophet adds, that he does it for a just cause; for he does not rush forward [160] to inflict punishment, if he be not constrained by necessity, and he takes no pleasure in our afflictions; and, therefore, we must here observe two separate things. First, no evil happens to us, but from the Lord, so that we must not think that anything happens either by chance or by any external cause. Secondly, we suffer no evil whatever, but for a just cause, because we have sinned against God. In vain, therefore, do men accuse God of cruelty; for we ought to acknowledge his righteous judgments in the chastisements which he deservedly inflicts. And they would not walk in his ways. Here the Prophet aggravates the guilt of the Jews, but changes the person, because he formerly included himself along with others, as being a member of that body, and confessed his guilt. Not that he resembled the great body of the people, or approved of their crimes; but because, amidst such a huge mass of vices, he could not be free from being in some degree infected by the contagion, like other parts of the body. Because he was widely different from the great body of the people, he changes the person, and adds, "They would not;" by which he declares that such deep-rooted obduracy is offensive to him, so that he cannot in any way either conceal it or express his approbation of it; for the subject now in hand is not ordinary vices, but contempt and rejection of God, manifested by fiercely and haughtily shaking off his yoke. This is the reason why Isaiah excludes himself from their number. If these things justly befell the Jews, let us know that the same punishment hangs over us and the whole world, if we do not take warning and repent. We see how kindly the Lord invites us to himself, in how many ways he expresses his good-will towards us, how graciously he testifies that he will be reconciled, though he has been offended. Having now been so often and so kindly invited by God, and having experienced his mercy, if we refuse to listen to him, we shall undoubtedly feel that the ruin which they experienced belongs equally to all rebels.

Therefore he hath poured upon him. Because the chastisements by which the Lord had begun, and would afterwards continue, to punish the Jews, were very severe, the Prophet employs metaphorical language to express their vehemence. He says that the Lord poureth out his fury, as if a thunderbolt were discharged with violence, or as if waters burst forth, to spread devastation far and wide on the surrounding country; just as, at the deluge, when "the flood-gates of the deep were broken up, and the windows of heaven were opened," (Genesis 7:11,) the waters burst forth with prodigious force and violence. And the strength of war. He next employs a different figure, that God assembles his forces to make war, that he may attack the people with unrelenting hostility. If this be supposed to mean the enemies whom the Lord raised up against the Jews, I do not greatly object to the interpretation; for it is certain that they were raised up by the judgment of God. What else was Nebuchadnezzar than God's scourge? (Jeremiah 51:20.) But, for my own part, I think that this also ought to be viewed as metaphorical language, meaning that "God rushes forth violently, like an armed enemy, and pours out his fury on the people." He has various ways of making war; for he chastises his people sometimes by famine, sometimes by war, and sometimes by pestilence; and therefore I think that he includes here scourges of every kind by which the Lord strikes his people. If we sometimes think that they are too harsh and severe, let us consider how heinous our sins are; for we shall not find that he is immoderate or excessively severe in inflicting punishment. And he gave no heed to it. Again the Prophet exclaims against that gross stupidity with which the Jews were struck, so that they did not perceive their affliction, nor raise their eyes to heaven, so as to acknowledge that the Lord was the avenger and author of it. [161] And he laid it not to heart. To "lay a thing to heart" is to consider attentively and diligently; for if this thought came into our minds, and were deeply engraven on our hearts, "God is judge, and hath justly punished us," we should immediately repent. At present the whole world is oppressed by so many calamities, that there is scarcely a spot that is free from the wrath of God; yet no person gives heed to it, but all fiercely and rebelliously contend with him; and therefore we need not wonder that he inflicts on men such dreadful punishment, and pours out his wrath on all sides, when the world opposes him with inveterate rebellion. Footnotes: [150] Commentary on Isaiah, [12]vol. 1 p. [151] The former is found in the text of our author's version, and the latter in his marginal reading. -- Ed. [152] "Il ne fait pas grand bruit." [153] That is, tvrh (torah), "a law," is derived from yrh (yarah), which in the Hiphil conjugation, hvrh (horah), signifies "he taught." -- Ed. [154] "There is no sufficient ground for the opinion that the pronoun hv' (ha) is ever used as a divine name, cognate and equivalent to Jehovah. In this case the obvious and usual construction is entirely satisfactory." -- Alexander. [155] "By the former things he means those things which had been done in order to protect and deliver the Hebrew nation from the power of barbarians; and those things which Jehovah had foretold by his prophets came, that is, they happened." -- Rosenmiiller. [156] "That is, before they took place, as in Isaiah 43:12. The metaphor is taken from plants, which put forth the buds and flowers before their fruits are visible. (Genesis 2:5; Exodus 10:5.) The meaning is, that God does not foretell those things which have already begun to be accomplished, and which sagacious men may conjecture to be future; but before anything has happened, from which a conjecture may be formed as to future events." -- Rosenmuller. [157] "If these are not all parts of the same great picture, it is impossible to frame one. If they are, it is absurd to take the first and last parts in their widest sense as an extravagant hyperbole, and that which is between them in its strictest sense as a literal description. The only consistent supposition is, that sea, islands, deserts, mountains, towns, and camps, are put together as poetical ingredients of the general conception, that the earth in all its parts shall have reason to rejoice." -- Alexander. [158] The name is derived from skene (skene), "a tent," because they dwelt in tents. Their modern name is Saracens. -- Ed [159] "Non pas a ces sages mondains." "Not to these worldly wise men." [160] "Car il n' empoigne la verge soudainement." "For he does not seize the rod suddenly." [161] "Pour recognoistre Dieu, qui les chastioit si rudement." "To acknowledge God, who chastise them so severely."

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.

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 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" (Rom 10:4; Heb 2:10; Pe1 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 (Psa 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].

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 (Deu 4:32-38; Deu 29:2-4; Psa. 78:1-72; Psa. 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; Psa 40:6).

his righteousness--not His people's, but His own; Isa 42:24 shows that they had no righteousness (Isa 45:24; Isa 59:16). God is well pleased with His Son ("in whom My soul delighteth," Isa 42:1), "who fulfils all righteousness" (Mat 3:15) for them, and with them for His sake (compare Isa 42:6; Psa 71:16, Psa 71:19; Mat 5:17; Rom 10:3-4; Phi 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.

holes--caught by their foes in the caverns where they had sought refuge [BARNES]. Or bound in subterranean dungeons [BARNES]. 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).

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).

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; Isa 9:13; Jer 5:3). Next: Isaiah Chapter 43

Hear, ye deaf; and look, ye blind, that ye may see. Jarchi and Kimchi think these words are spoken to Israel, who, as Aben Ezra says, were deaf and blind in heart; but they are rather an exhortation to the Gentiles that remained impenitent and unbelieving, and who were deaf to the voice of the Gospel, and blind as to the knowledge of it; and the purport of the exhortation is, that they would make use of their external hearing and sight, which they had, that they might attain to a spiritual hearing and understanding of divine things; "for faith comes by hearing, and hearing the word of God", Romans 10:17 to hear the Gospel preached, and to look into the Scriptures, and read the word of God, are the means of attaining light and knowledge in spiritual things; and these are within the compass of natural men, who are internally deaf and blind.

Who is blind, but my servant?.... Kimchi, taking the former words to be spoken to the Jews, thinks this is their reply; who will say in answer to it, why do ye call us blind and deaf? who so blind and deaf as Isaiah the prophet, the servant of the Lord, his messenger, and a perfect one as he is called? but as the preceding words are spoken to the Gentiles, here the Lord does as it were correct himself, as if he should say, why do I call the Gentiles blind and deaf, when the people of the Jews, who call themselves my servants, and pretend to serve and worship me, yet there are none so blind as they in spiritual things? though they have so many opportunities and advantages of light and knowledge, yet shut their eyes wilfully against the light; hence the people and their guides, the Scribes and Pharisees, are often called "blind" by our Lord, to whose times this passage refers, Matthew 15:14; "or deaf, as my messenger that I sent?" not the Prophet Isaiah, but some other, who did not attend to what he was charged with, and did not perform his office aright; it may design in general the priests and Levites, who were the messengers of the Lord of hosts to instruct the people; and yet these were deaf to the messages that God gave them, and they were to deliver to the people: or it may be rendered, "or deaf, but, or as, to whom I send my messenger" (z); or messengers, as the Vulgate Latin version; and so the Targum, "and sinners to whom I send my prophets;'' and so it may respect the body of the people as before, who were deaf to John the Baptist, the messenger sent before the Lord; to Christ himself, and his ministry, and to his apostles, who were first sent to them: who is blind, as he that is perfect? who pretended to be so, as the young man who thought he had kept all the commandments, and as Saul before conversion, and all the Pharisees, those self-righteous persons who needed no repentance, and yet who so blind as they? and indeed, had they not been blind to themselves, they could never have thought themselves perfect; and yet when they were told they were so, could not bear it, Matthew 19:20, and blind, as the Lord's servant? which is repeated for the further confirmation of it, and more clearly to show whose servant is meant. (z) "et surdus, sicut (sub. ad quem, vel ad quos) angelum sive nucium meum missurus sum", Forerius, ex V. L. and to this sense, Grotius.

Seeing many things, but thou observest not,.... The Scribes and Pharisees, saw Christ in the flesh; they saw the miracles he did; they saw the blind receive their sight, the lame walk, the lepers cleansed, the deaf hear, and the dead raised; yet they did not give note to these things, and keep them in their minds, and regard them as clear proofs of his being the Messiah: opening the ears, but he heareth not; they heard John Baptist preach, the forerunner of Christ, and the testimony he bore of him; they heard Christ himself and his apostles; they sometimes opened their ears, and seemed to listen and hear with attention, and wonder at what they heard; and some would own, that never man spake like Jesus; and yet understood not his speech, and hardened their hearts against him; they saw many things with their bodily eyes, but perceived them not with the eyes of their understandings; they heard with their ears, but understood not in their hearts; for their eyes were shut and their ears heavy, Isaiah 6:9.

The Lord is well pleased for his righteousness sake,.... This may be either understood of what the Lord had done for these people in time past, and which is mentioned as an aggravation of their stupidity, disobedience, and ingratitude; he had delighted in them, and chose them above all people upon the earth, and distinguished them with his favours, which he did for the sake of his own righteousness or faithfulness to his promises made to their fathers: he magnified them with the law, and made them honourable (a); gave them a law which made them great and honourable in the esteem of others; see Deuteronomy 10:15 or it may be interpreted of what the Lord would do hereafter, either in a way of grace and favour; that though they were now so ignorant and disobedient, yet in the times of salvation, in the days of the Messiah, these blind shall see, and deaf shall hear, not for their sakes, but for his righteousness sake; when he will magnify his law and make it honourable, and the earth shall be filled with the knowledge of him; this way go the Jewish commentators: or rather in a way of judgment, that the Lord would be well pleased in glorifying his justice or righteousness, in the rejection of such a blind and stupid people, who refused to receive the Messiah, against so much light and evidence; and would "magnify the law", and support the authority of it, and "make it honourable", by punishing the transgressors of it; but I am inclined to think that this has respect to a remnant among these people, according to the election of grace; or to the Lord's people in common, whether Jews or Gentiles, with whom he "is well pleased", or in whom he delights. The Lord is well pleased with his Son, and with him as his servant, as Mediator, for his righteousness sake, as in Isaiah 42:1 to which there may be some respect; and he is well pleased with all his people as considered in him; the love he bears to them, is a love of complacency and delight: the choice he has made of them; the things he has laid up for them; the care of their persons in Christ, and salvation by him; the marrying of them to him, and the taking them into his family, show how well pleased he is with them: he delights in them, as they are regenerated and sanctified by his Spirit; the exercise of their graces, and the performance of their duties and services, are acceptable to him through Christ; his presence with them, the fellowship with himself he grants unto them, the account he makes of them as his jewels, fully demonstrate his well pleasedness in them: but this is not on their own account; for they are polluted and loathsome creatures in themselves, guilty of sin, deserving of wrath; and not for any righteousness of their own, which is imperfect, filthy, and not answerable to the law; which, instead of being made honourable, is dishonoured by it; there is no justification by it, and no acceptance with God through it; but for the sake of the righteousness of Christ, which is perfect, pure, and spotless; which justifies from all sin, and makes comely and beautiful, and glorifies the justice of God, as well as his righteous law, as follows: he will magnify the law, and make it honourable: that is he for whose righteousness sake God is well pleased: the law of God is great and honourable in itself, from the author, matter, and usefulness of it; and it becomes more so by Christ the Son of God being made under it; by his perfect obedience to it, and by his bearing the penalty of it, in the room and stead of his people; and by holding it forth in his hands, as a rule of walk and conversation to them; by all which it receives more honour and glory than by all the obedience of creatures to it, angels or men, though ever so perfect. (a) "magnificabat (eum) doctrina et reddebat magnificum", Junius & Tremellius, Piscator; "magnificum illum ficit lege et condecoravit", Vitringa.

But this is a people robbed and spoiled,.... The Jewish people, who shut their eyes against the clear light of the Gospel, and turned a deaf ear to Christ, and to his ministers, rejected him, and persecuted them; these were robbed and plundered by the Roman soldiers of all their riches and treasures, when the city of Jerusalem was taken: they are all of them snared in holes; such of them as escaped and hid themselves in holes, and caverns, and dens of the earth, were laid in wait for and taken, and dragged out, as beasts are taken in a pit, and with a snare. Josephus (b) says, some the Romans killed, some they carried captive, some they searched out lurking in holes underground, and, breaking up the ground, took them out and slew them: and they are hid in prison houses; being taken by their enemies out of their holes, they were put in prisons, some of them, and there lay confined, out of which they could not deliver themselves: and they are for a prey, and none delivereth; when they were taken by the Chaldeans, and became a prey to them, in a few years they had a deliverer, Cyrus, but now they have none: for a spoil, and none saith, restore; there is none to be an advocate for them; no one that asks for their restoration; for almost seventeen hundred years (a) they have been in this condition, and yet none of the kings and princes of the earth have issued a proclamation for their return to their own land, as Cyrus did; and no one moves for it, either from among themselves or others. (a) Written about 1730 A. D. The Jews in 1948 once again became a nation. Editor. (b) De Bello Jud. l. 7, c. 9. sect. 4.

Who among you will give ear to this?.... To this prophecy of your destruction, and to what follows concerning it: who will hearken and hear for the time to come? and receive instruction from hence, and repent and reform? none at all; so blind, and deaf, and stupid, were they both before, and at their destruction, and even ever since; they take no notice of the hand of God upon them, nor hearken to the rod, any more than to the word of God; which seems to be what is meant by "the time to come", or "hereafter"; and this will be their case till the veil is taken away, and then they shall see and hear, and turn to the Lord.

Who gave Jacob for a spoil, and Israel to the robbers?.... To the Roman soldiers, to be spoiled and robbed by them? this was not owing to chance and fortune, or to the superior skill and power of the Roman army: did not the Lord, he against whom we have sinned? he did, but not without cause; he was justly provoked to it by the sins of the Jews, which were the meritorious and procuring causes of it; yet the Roman army could not have taken their city and plundered it had it not been the will of God, who for their sins, delivered it up to them; even Titus, the Heathen emperor, himself saw the hand of God in it, and acknowledged it; "God favouring us (says he (c)) we have made war; it is God that drew the Jews out of those fortresses; for what could human hands and machines do against such towers?'' for they would not walk in his ways; in Christ, the way, the truth, and the life; nor in the ways of his commandments; or in the ordinances of the Gospel; all which they rejected: neither were they obedient unto his law; or "doctrine" (d); the doctrine of the Gospel, particularly the doctrine of justification by faith in the righteousness of Christ; they went about to establish their own righteousness, and did not submit to his; and also every other doctrine respecting the person, office, and grace of Christ, whom they disbelieved, and refused to receive. (c) lb. (De Bello Jud. l. 7. c. 9.) sect. 1.((d) "non acquieverunt in doctrina ejus", Forerius.

Therefore he hath poured upon him the fury of his anger,.... The Lord was angry with these people for their rejection of the Messiah, and contempt of his Gospel; and therefore his wrath came upon them to the uttermost, not in some small drops, but in great abundance, to the utter ruin of their nation, city, and temple. Josephus says (e), "the Romans came to subdue Palestine, but their coming was the pouring out of the heat of the wrath of the Lord:'' and the strength of battle; or "war"; all the miseries and calamities that are the effects of war. The Targum is, "he hath brought upon them the strength of his warriors;'' the Roman soldiers: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart; the Roman army set fire first to the lower part of the city of Jerusalem, and then the higher (f), and wholly consumed it; and yet this has not to this day brought this people to lay it to heart, to consider and observe the true reason of it, their rejection of the Messiah. (e) Josephus apud Forerium in loc. (f) Josephus de Bello Jud. l. 7. c. 7. sect. 2. and c. 8. sect. 5.

A call that they should be warned by the past judgments of God to obey Him for the time to come.

And now thus saith Jehovah. It is hard to say whether this is a different discourse or the same with the former; for the Prophets, whose writings have come down to us, did not separate their discourses into distinct chapters, so as to enable us to know what they spoke each day. For my own part, I think it is probable that this doctrine is connected with the preceding; for, having formerly spoken severely against the Jews, and threatened destruction to them, he wished to moderate that severity. The Lord always cares for the godly; and wickedness never abounds to such an extent that he does not at the same time preserve his people, and provide for their safety, that they may not be involved in similar destruction. I think, therefore, that the copulative v (vau) should be viewed as disjunctive, "And yet the Lord will leave some consolation to the godly who shall remain." This passage ought to be carefully observed; for, although it may appear as if all had leagued for our destruction, although the anger of the Lord burn fiercely, and we think that we are very near destruction; yet, if but two or three godly persons are left, we ought not to despair; for Jehovah addresses them in this manner, Fear not. The adverb Now, which is here used, has great weight; for it means a present or immediate calamity, and, in short, a time when it appeared as if all were lost and ruined; because at that very time God does not cease to comfort his people, and gently to soothe their sorrows, that amidst the utmost despair they may preserve their hope firm and unshaken. Such is the purport of the preface, thy Creator and Maker; for otherwise the door would have been shut against the execution of these predictions. Besides, from other passages we may conclude, that the Lord does not here speak of universal creation, such as we share with the rest of men, and by which we are born mortal, but of regeneration to the hope of a heavenly life, on account of which we are also called new creatures. This is the sense in which Paul calls us "the workmanship of God," (Ephesians 2:10,) as on former occasions we have fully explained. [162] In this sense also he calls himself the Maker; as if he had said, that God did not "make" his Church, in which the brightness of his glory shone conspicuously, in order to undo so excellent a work. Hence we ought to observe, that the Church has nothing that is properly her own, but everything in which she excels ought to be ascribed to the gift of God. For I have redeemed thee. This is added as the reason of the former statement, and may appropriately be viewed as referring both to the future and to the past; for the first deliverance from Egypt gave hope of another deliverance to come. Although he describes a future deliverance from the Babylonish captivity, yet the past tense is not inapplicable; for God hath redeemed us to himself before the effect of redemption reaches us; and therefore when he wishes to testify what he has decreed, namely, to redeem his Church, which appeared to have perished, he uses with propriety the past tense. I have called thee by thy name. To "call by one's name" means here, to admit into close relationship, as when we are adopted by God to be his children. The reason of this mode of expression is, that God rejects the reprobate in such a manner that he appears to have forgotten them. Hence, also, the Scripture says, that "he knoweth them not." (Matthew 7:23; Luke 13:27.) From a contrast of this sort we learn more fully what is meant by being "called by God." It is when he passes by others, and deigns to bestow on us a peculiar honor, and, from being strangers, to make us members of his household, and next takes us under his care and guardianship, so as to direct us and all our affairs. For the same reason he adds, Thou art mine, that believers may know that there will always be left a Church among the elect people, because God refuses to be deprived of his rightful possession. In short, he declares that they are his dear inheritance, of which he will never suffer himself to be robbed.

rivers . . . not overflow thee--so in passing Jordan, though at its "overflow," when its "swellings" were especially dangerous (Jos 3:15; Jer 12:5). waters . . . fire--a proverbial phrase for the extremest perils (Psa 66:12; also Psa 138:7). Literally fulfilled at the Red Sea (Exo 14:21-22), and in the case of the three youths cast into the fiery furnace for conscience' sake (Dan 3:25, Dan 3:27).

When thou shalt pass through the waters. This is an anticipation by which he declares that they who rely on God's immediate assistance have no reason for sinking under adversity. That is stated more fully than in the preceding verse, because while he shews that the Church will not be exempt from calamities and afflictions, but must maintain a constant warfare, he encourages to patience and courage; as if he had said, "The Lord hath not redeemed thee that thou mightest enjoy pleasures and luxuries, or that thou mightest abandon thyself to ease and indolence, but rather that thou shouldest be prepared for enduring every kind of evils." By fire and water he means every kind of miseries to which we are liable in this life; for we must contend not with calamities of one kind only, but with infinitely diversified calamities. At one time we must "pass through wares" and at another "through fire." (Psalm 66:12.) In like manner the Apostle James exhorts believers not to faint when they "fall into various temptations." (James 1:2.) And, indeed, faith needs to be put to the trial in many ways; for it often happens that he who has been victorious in one combat has been baffled by another kind of temptation. We are therefore tried by afflictions, but are at length delivered; we are baffled by the billows, but are not swallowed up; we are even scorched by the flames, but are not consumed. We have, indeed, the same feeling of pain as other men, but we are supported by the grace of God, and fortified by the spirit of patience, that we may not faint; and at length he will stretch out his hand and lift us up on high. [163]

For I am Jehovah thy God. He confirms the preceding statement by the experience of the past; for the Lord had formerly assisted his people in such a manner that it was reasonable and proper that believers should safely rely on his grace. We must always remember what we had in the former verse, -- "Fear not, for I have redeemed thee; I am thy Lord." These ought to be read unitedly and in immediate connection, because they have the same object; for if the Lord is our God, it follows that he is on our side, and therefore we shall find that he is our Savior. But if we wish to know by experience that he is our Savior, we must be a part of Israel, not in name only, but so as to give true evidences of godliness during the whole course of our life. This is therefore the foundation of our confidence, that "Jehovah is our God;" and hence it follows that they who do not acknowledge God to be their Father, and who do not rely on his kindness, are wretched, and tremble continually. Wicked men, indeed, indulge in mirth, and even act disdainfully towards God; but their indifference is intoxication and madness of mind, by which they are the more rapidly carried headlong to their destruction. To believers alone this brings the assurance, that he who hath chosen them wishes to be continually their God, and to preserve them; and therefore hath separated them to be his inheritance. In this sense he calls himself The Holy One of Israel, because while the whole human race is by nature estranged from him, he hath chosen his people that he might set them apart to be his own. Now, though external separation is of little moment, unless God sanctify the elect by the power of his Spirit, yet, because Israel had openly polluted himself, God declares that still his covenant shall not be made void, because he is always like himself. Besides, it is well known that the word holy is used in an active sense for "him who sanctifies;" and therefore if we wish to be certain of God's love towards us, let us always remember the testimony of our adoption, by which we are confirmed in our hearts, as by a sure pledge, and let us with all earnestness ask it from God. I have given the price of thy redemption. I make no remarks on those repetitions which are frequently used by the Prophet, and are customary in the Hebrew language; for the two phrases in this verse, I have given the price, and I have given instead of thee, are used by him in the same sense. We have said that the Prophet confirms believers by bringing forward earlier proofs of the grace of God; as if he had said, "You have already known by experience that God cares for your salvation; for how could it have happened that Sennacherib turned his forces against Egypt, Ethiopia, and other nations, but because the Lord spared you, and directed the attack of your enemy to another quarter? Since therefore he has hitherto manifested so great anxiety on your behalf, you have no need to be anxious about the future." Thus if at any time doubts arise in our minds about the providence of God, or about his promises, we ought to bring to remembrance the benefits which he has already bestowed upon us; for we shall be chargeable with extreme ingratitude if, after having received from God so many benefits, we doubt of his kindness for the future. But a question arises. In what sense does he call "Egypt and Ethiopia the price of the redemption" of the Church? for heathen men are not of so high value as to redeem the children of God. But the Prophet borrowed this mode of expression from the ordinary language of men; as if he had said, "The Egyptians, the Ethiopians, and the Sabeans came in thy room, and, as if an exchange had been made, were constrained to suffer the destruction to which thou wast exposed; for, in order to preserve thee, I destroyed them, and delivered them instead of thee into the hand of the enemy." But we must attend to the history. While Sennacherib was rushing on with his whole might against Judea, the Lord, by throwing over him a bridle, suddenly checked him, and entangled him by other wars, so that he was constrained to withdraw his army; and thus the Egyptians and Ethiopians were signally defeated, while the people of God were allowed to breathe. (2 Kings 19:28; Isaiah 37:8.) We too may readily acknowledge, if we are not worse than stupid, that the same providence and infinite mercy of God have been manifested toward us, when tyrants who would have wished to destroy us, and who joined in opening their mouths with eagerness to devour us, are made by him to engage in wars against each other, and when the rage with which they burned against us is directed by him to another quarter; for by doing so he preserves us, so as to give them as the price of our redemption. When we see irreligious men, amidst the uproar and confusion of mutual wars, pause in their efforts to destroy us, while it is manifest that they do not pause of their own accord, let us lift up our eyes to heaven, and learn that God, in order to spare us, miraculously substitutes others in our room; for we were "like sheep appointed for slaughter," (Psalm 44:22;) swords were drawn on every hand, if he had not snatched them from the hands of wicked men, or given them a different direction. Hence we ought to draw a general doctrine, that the Lord takes such care of all believers (1 Peter 5:7) that he values them more highly than the whole world. Although, therefore, we are of no value, yet let us rejoice in this, that the Lord sets so high a value upon us, and prefers us to the whole world, rescues us from dangers, and thus preserves us in the midst of death. If everything were at peace with us, and if we had no troubles, we should not see this grace of God; for when a thousand deaths appear to hang over us, and when there appears no way of escape, and when he suddenly drives back the tyrants, or turns them in another direction, we then know by experience what the Prophet says, and perceive his invaluable kindness toward us.

Because thou wast precious. Others interpret it "Thou wast honorable, because I raised thee to honor;" but I think that God assigns the reason why he gave up Egypt and Ethiopia to the enemies in their room. It was because he loved them, and because they were dear to him. It ought to be explained thus, -- "Because I loved thee, therefore I gave a man for thee." By these words he excludes all personal worth on the part of the people, that they may not boast of having obtained anything by their own merit; and, indeed, the cause of salvation, and of all the blessings which we receive, is the undeserved love of God; it is also the cause of all our excellence; for, if he judge of us according to our own qualifications, he will not value us a straw. We must therefore set aside every idea of merit, or of personal worth, of which we have none, and must ascribe everything to the grace of God alone. He means that this love is not of an ordinary kind when he says that we are "precious;" and for the same reason he calls us "his first-born," (Exodus 4:22,) and "his friends." (John 15:15.) I will give a man. Here he adds nothing new, but rather explains the preceding statement, and employs the word "man" collectively for "men;" as if he had said, "There will be no man whom God will not take away and destroy, in order to preserve his people; for he sets a higher value on a single believer than on the whole world." At the same time he reminds believers that they are redeemed at the expense of those who do not at all differ from them in origin or in nature.

Egypt for thy ransom--Either Egypt or Israel must perish; God chose that Egypt, though so much more mighty, should be destroyed, in order that His people might be delivered; thus Egypt stood, instead of Israel, as a kind of "ransom." The Hebrew, kopher, means properly "that with which anything is overlaid," as the pitch with which the ark was overlaid; hence that which covers over sins, an atonement. Nebuchadnezzar had subdued Egypt, Ethiopia (Hebrew, Cush), and Saba (descended from Cush, Gen 10:7, probably Meroe of Ethiopia, a great island formed by the Astaboras and the Nile, conquered by Cambyses, successor of Cyrus). Cyrus received these from God with the rest of the Babylonian dominions, in consideration of his being about to deliver Israel. However, the reference may be to the three years' war in which Sargon overcame these countries, and so had his attention diverted from Israel (see on Isa 20:1) [VITRINGA]. But the reference is probably more general, namely, to all the instances in which Jehovah sacrificed mighty heathen nations, when the safety of Israel required it.

Since--All along from the beginning; for there was never a time when Israel was not Jehovah's people. The apodosis should be at, "I will give." "Since ever thou wast precious in My sight, honorable, and that I loved thee, I will give," &c. [MAURER]. GESENIUS, as English Version, takes "Since" to mean, "Inasmuch as." If the apodosis be as in English Version, "Since thou wast precious" will refer to the time when God called His people out of Egypt, manifesting then first the love which He had from everlasting towards them (Jer 31:3; Hos 11:1); "honorable" and "loved," refer to outward marks of honor and love from God. men . . . people--other nations for thee (so Isa 43:3). thy life--thy person.

But now thus saith the Lord that created thee, O Jacob,.... This prophecy is not concerning Cyrus, and the redemption of the Jews by him, as some have thought; nor of Sennacherib and his army, and of their deliverance from him, as Kimchi and his father interpret it; but of the Christian church, and the state of it, when Jerusalem should be destroyed, as predicted in the preceding chapter; which goes by the name of Jacob and Israel, for the first churches chiefly consisted of Jews, and both Jews and Gentiles converted are the spiritual Israel of God: and he that formed thee, O Israel; this creation and formation are not so much to be understood of their being the creatures of God, and the work of his hands, in a natural sense; but of their new creation and regeneration; of their being the spiritual workmanship of God, created in Christ, and formed for his glory: fear not: for I have redeemed thee: though Jerusalem shall be destroyed, and Judea wasted, and though subject to the persecutions of wicked men in all places; yet since redeemed by Christ from sin, Satan, and the law, hell, and death, nothing is to be feared from either of them; redemption by Christ is an antidote against the fear of any enemy whatsoever: I have called thee by thy name; with an effectual calling, which is of particular persons, and those by name, even the same that are redeemed by Christ; for whom he has redeemed by his precious blood, they are called by the grace of God to special blessings of grace, with a high, holy, and heavenly calling; and have no reason to fear anything, since they are the chosen of God; have a right to all spiritual blessings; all things work together for their good; they shall persevere to the end, and at last be brought to glory, to which they are called: thou art mine; such as are redeemed by Christ, and called by his grace, they are his Father's gift, and his own purchase; they voluntarily give up themselves to him, under the influence of his Spirit and grace; they are his by profession and possession; they are his portion, people, sheep, and spouse; and his interest in them, and theirs in him, serve to prevent fear; such need not fear wanting anything, nor any enemy, nor perishing, or miscarrying of heaven and happiness, to which fears they are subject.

When thou passest through the waters; I will be with thee,.... The Targum and Jarchi apply this to the Israelites' passage through the waters of the Red sea, as a thing past; and Kimchi to Sennacherib's army, compared to the waters of a river strong and many, Isaiah 8:7. Jerom says, that the Jewish writers by "waters" would have the Egyptians understood; by the "rivers", the Babylonians; by "fire", the Macedonians; and by the "flame", the Romans; which is not amiss; but rather the afflictions of God's people in general are meant by waters, as by rivers also, in the next clause: and through the rivers, they shall not overflow thee; because of the variety and multitude of them, as persecutions from men, those proud waves that go over them; the temptations of Satan, that enemy who comes in like a flood, and various others; and because of the rapidity and force of them, and their overflowing and overwhelming nature: now there are paths through which the people of God pass: their way lies through them to eternal glory; and though they are of some continuance, yet have an end, as paths have; and having a good guide, and sufficient strength given them, they wade through them safely; for they do not and shall not "overflow" them, so as to cause their faith utterly to fail, or to separate them from the love of God, or so as to destroy them; for though they come nigh them, and upon them, and may greatly affect and distress them, yet shall not hurt them, but turn to their advantage; for their God is with them, to sympathize with them, to comfort and revive them, to teach and instruct them by their afflictions, and to sanctify them to them, as well as to support and bear them up under them, and to deliver out of them: when thou walkest through the fire, thou shalt not be burnt: neither shall the flame kindle upon thee; afflictions are compared to fire and flames, because very grievous and troublesome to the flesh; and because of the apprehensions of God's wrath in them sometimes; and because of their trying nature; grace is tried by them as gold and silver in the fire; but yet the saints are not consumed by them, they lose nothing but their dross; their principles and profession are tried, and they are supported through all; which has been abundantly verified in the martyrs of Jesus; see Psalm 66:12.

For I am the Lord thy God, the Holy One of Israel, thy Saviour,.... The Lord is the covenant God of his people, holy in himself, and the sanctifier of them, and their Saviour in time of trouble; and therefore need no doubt of his presence and support amidst all their afflictions; and besides they should call to mind past experiences of his goodness, to encourage their faith in him, as to present help and assistance: I gave Egypt for thy ransom; he sacrificed the Egyptians instead of the Israelites; he destroyed the firstborn of Egypt, and saved Israel his firstborn; he drowned the Egyptians in the Red sea, when the Israelites passed safely through it; and the destruction of the former was to make way for the salvation of the latter, and so said to be a ransom for them; see Proverbs 11:8, Ethiopia and Seba for thee; this refers either to the rumour brought to Sennacherib of Tirhakah king of Ethiopia coming against him to war, which diverted him from the siege of Jerusalem for a time, and caused him to turn his forces upon the Ethiopians and Sabeans, whereby the Jews had a respite, 2 Kings 19:9 or rather to the overthrow of the Ethiopians in the time of Asa, 2 Chronicles 14:9 or to the king of Assyria, perhaps Shalmaneser's being diverted from Palestine and Judea, and turning his forces upon Egypt and Ethiopia, as in Isaiah 20:1 and the Lord, by putting his people in mind of these instances, suggests hereby that he will sacrifice all their enemies, rather than they shall be destroyed, and therefore they need not fear.

Since thou wast precious in my sight,.... As the saints are; not that they are valuable in themselves; they have no intrinsic worth in them; they are in no wise better than others; they are of the same mass and lump with others; they are of the fallen race of Adam, and are earthly and simple as he was; nor are they precious in their own sight, and much less in the eyes of the world; they are mean and despicable: but they are precious in the sight of God and Christ; in the sight of God the Father, who has chosen them, and taken them into his family, and blessed them with all spiritual blessings; and in the sight of Christ, who desired them, and betrothed them to himself, and undertook for them in eternity, and died for them in time; hence they are compared to things of value, to gold, to jewels, and precious stones, to a pearl of great price, to rich treasure; and are reckoned by Christ as his portion, and are as dear to him as the apple of his eye: thou hast been honourable; ever since precious, and that was from all eternity; for though they became dishonourable in themselves, through the fall of Adam, and their own transgressions, and are dishonourable in the esteem of men, yet honourable in the esteem of God and Christ; they appear to be so, by their birth, by regeneration, being born of God; by their marriage to the Son of God, the Lord of the whole earth; by their characters of kings and priests unto God; and by their clothing, the robe of righteousness, and garments of salvation clothing of wrought gold; and by their being favoured with the presence of God and Christ, and their nearness to them: and I have loved thee; which is the source and spring of all; hence they became precious and honourable; this is a past act, an act in eternity; it is an act of complacency and delight; a continued one, God rests in his love; and it is an act of undeserved grace and layout, and unchangeably the same; it never alters: therefore will I give men for thee, and people for thy life: as, of old, the Egyptians, Ethiopians, and Sabeans, were given for the people of Israel, as in the preceding verse; so, in New Testament times, the enemies of God's people should be given for them; that is, their enemies should be destroyed, and they should be spared and saved; so that all Jews that rejected Christ, and persecuted his people, were given up to destruction. The Pagan empire was demolished, and so will Rome Papal too be destroyed, and the church of God will be preserved, and his interest revive, and all the kingdoms of the world become his; of which the conversions among the Gentiles in the first ages of Christianity were a pledge, prophesied of in the next words. The Talmudists (g), by "Adam", rendered "man", understand "Edom", by which Rome is often meant in Jewish writings. (g) T. Bab. Beracot fol. 62. 2.

This chapter has a plain connexion with the close of the foregoing chapter, but a very surprising one. It was there said that Jacob and Israel would not walk in God's ways, and that when he corrected them for their disobedience they were stubborn and laid it not to heart; and now one would think it should have followed that God would utterly abandon and destroy them; but no, the next words are, But now, fear not, O Jacob! O Israel! I have redeemed thee, and thou art mine. Though many among them were untractable and incorrigible, yet God would continue his love and care for his people, and the body of that nation should still be reserved for mercy. God's goodness takes occasion from man's badness to appear so much the more illustrious. Where sin abounded, grace did much more abound (Rom 5:20), and mercy rejoices against judgment, as having prevailed and carried the day, Jam 2:13. Now the sun, breaking out thus of a sudden from behind a thick and dark cloud, shines the brighter, and with a pleasing surprise. The expressions of God's favour and good-will to his people here are very high, and speak abundance of comfort to all the spiritual seed of upright Jacob and praying Israel; for to us is this gospel preached as well as unto those that were captives in Babylon, Heb 4:2. Here we have, I. The grounds of God's care and concern for his people and the interests of his church and kingdom among men. Jacob and Israel, though in a sinful miserable condition, shall be looked after; for, 1. They are God's workmanship, created by him unto good works, Eph 2:10. He has created them and formed them, not only given them a being, but this being, formed them into a people, constituted their government, and incorporated them by the charter of his covenant. The new creature, wherever it is, is of God's forming, and he will not forsake the work of his own hands. 2. They are the people of his purchase: he has redeemed them. Out of the land of Egypt he first redeemed them, and out of many another bondage, in his love, and in his pity (Isa 63:9); much more will he take care of those who are redeemed with the blood of his Son. 3. They are his peculiar people, whom he has distinguished from others, and set apart for himself: he has called them by name, as those he has a particular intimacy with and concern for, and they are his, are appropriated to him and he has a special interest in them. 4. He is their God in covenant (Isa 43:3): I am the Lord thy God, worshipped by thee and engaged by promise to thee, the Holy One of Israel, the God of Israel; for the true God is a holy one, and holiness becomes his house. And upon all these accounts he might justly say, Fear not (Isa 43:1), and again Isa 43:5, Fear not. Those that have God for them need not fear who or what can be against them. II. The former instances of this care. 1. God has purchased them dearly: I gave Egypt for thy ransom; for Egypt was quite laid waste by one plague after another, all their first-born were slain and all their men of war drowned; and all this to force a way for Israel's deliverance from them. Egypt shall be sacrificed rather than Israel shall continue in slavery, when the time has come for their release. The Ethiopians had invaded them in Asa's time; but they shall be destroyed rather than Israel shall be disturbed. And if this was reckoned so great a thing, to give Egypt for their ransom, what reason have we to admire God's love to us in giving his own Son to be a ransom for us! Jo1 4:10. What are Ethiopia and Seba, all their lives and all their treasures, compared with the blood of Christ? 2. He had prized them accordingly, and they were very dear to him (Isa 43:4): Since thou hast been precious in my sight thou hast been honourable. Note, True believers are precious in God's sight; they are his jewels, his peculiar treasure (Exo 19:5); he loves them, his delight is in them, above any people. His church is his vineyard. And this makes God's people truly honourable, and their name great; for men are really what they are in God's eye. When the forces of Sennacherib, that they might be diverted from falling upon Israel, were directed by Providence to fall upon Egypt, Ethiopia, and Seba, then God gave those countries for Israel, and showed how precious his people were in his sight. So some understand it. III. The further instances God would yet give them of his care and kindness. 1. He would be present with them in their greatest difficulties and dangers (Isa 43:2): "When thou passest through the waters and the rivers, through the fire and the flame, I will be with thee, and that shall be thy security; when dangers are very imminent and threatening, thou shalt be delivered out of them." Did they, in their journey, pass through deep water? They should not perish in them: "The rivers shall not overflow thee." Should they by their persecutors be cast into a fiery furnace, for their constant adherence to their God, yet then the flame should not kindle upon them, which was fulfilled in the letter in the wonderful preservation of the three children, Dan. 3. Though they went through fire and water, which would be to them as the valley of the shadow of death, yet, while they had God with them, they need fear no evil, they should be borne up, and brought out into a wealthy place, Psa 66:12. 2. He would still, when there was occasion, make all the interests of the children of men give way to the interests of his own children: "I will give men for thee, great men, mighty men, and men of war, and people (men by wholesale) for thy life. Nations shall be sacrificed to thy welfare." All shall be cut off rather than God's Israel shall, so precious are they in his sight. The affairs of the world shall all be ordered and directed so as to be most for the good of the church, Ch2 16:9. 3. Those of them that were scattered and dispersed in other nations should all be gathered in and share in the blessings of the public, Isa 43:5-7. Some of the seed of Israel were dispersed into all countries, east, west, north, and south, or into all the parts of the country of Babylon; but those whose spirits God stirred up to go to Jerusalem should be fetched in from all parts; divine grace should reach those that lay most remote, and at the greatest distance from each other; and, when the time should come, nothing should prevent their coming together to return in a body, in answer to that prayer (Psa 106:47), Gather us from among the heathen, and in performance of that promise (Deu 30:4), If any of thine be driven to the utmost parts of heaven, thence will the Lord thy God gather thee, which we find pleaded on behalf of the children of the captivity, Neh 1:9. But who are the seed of Israel that shall be thus carefully gathered in? He tells us (Isa 43:7) they are such as God has marked for mercy; for, (1.) They are called by his name; they make profession of religion, and are distinguished from the rest of the world by their covenant-relation to God and denomination from him. (2.) They are created for his glory; the spirit of Israelites is created in them, and they are formed according to the will of God, and these shall be gathered in. Note, Those only are fit to be called by the name of God that are created by his grace for his glory; and those whom God has created and called shall be gathered in now to Christ as their head and hereafter to heaven as their home. He shall gather in his elect from the four winds. This promise points at the gathering in of the dispersed of the Gentiles, and the strangers scattered, by the gospel of Christ, who died to gather together in one the children of God that were scattered abroad; for the promise was to all that were afar off, even as many as the Lord our God shall call and create. God is with the church, and therefore let her not fear; none that belong to her shall be lost.