Read-Post Through the Bible

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Isa 40:27-31 

Here, I. The prophet reproves the people of God, who are now supposed to be captives in Babylon for their unbelief and distrust of God, and the dejections and despondencies of their spirit under their affliction (Isa_40:27): “Why sayest thou, O Jacob! to thyself and to those about thee, My way is hidden from the Lord? Why dost thou make hard and melancholy conclusions concerning thyself and thy present case as if the latter were desperate?” 1. The titles he here gives them were enough to shame them out of their distrusts: O Jacob! O Israel! Let them remember whence they took these names - from one who had found God faithful to him and kind in all his straits; and why they bore these names - as God's professing people, a people in covenant with him. 2. The way of reproving them is by reasoning with them: “Why? Consider whether thou hast any ground to say so.” Many of our foolish frets and foolish fears would vanish before a strict enquiry into the causes of them. 3. That which they are reproved for is an ill-natured, ill-favoured, word they spoke of God, as if he had cast them off. There seems to be an emphasis laid upon their saying it: Why sayest thou and speakest thou? It is bad to have evil thoughts rise in our mind, but it is worse to put an imprimatur - a sanction to them, and turn them into evil words. David reflects with regret upon what he said in his haste, when he was in distress. 4. The ill word they said was a word of despair concerning their present calamitous condition. They were ready to conclude, (1.) That God would not heed them: “My way is hidden from the Lord; he takes no notice of our straits, nor concerns himself any more in our concernments. There are such difficulties in our case that even divine wisdom and power will be nonplussed.” A man whose way is hidden is one whom God has hedged in, Job_3:23. (2.) That God could not help them: “My judgment is passed over from my God; my case is past relief, so far past it that God himself cannot redress the grievances of it. Our bones are dried.” Eze_37:11.

II. He reminds them of that which, if duly considered, was sufficient to silence all those fears and distrust. For their conviction, as before for the conviction of idolaters (Isa_40:21), he appeals to what they had known and what they had heard. Jacob and Israel were a knowing people, or might have been, and their knowledge came by hearing; for Wisdom cried in their chief places of concourse. Now, among other things, they had heard that God had spoken once, twice, yea, many a time they had heard it, That power belongs unto God (Psa_62:11), That is,

1. He is himself an almighty God. He must needs be so, for he is the everlasting God, even Jehovah. He was from eternity; he will be to eternity; and therefore with him there is no deficiency, no decay. He has his being of himself, and therefore all his perfections must needs be boundless. He is without beginning of days or end of life, and therefore with him there is no change. He is also the Creator of the ends of the earth, that is, of the whole earth and all that is in it from end to end. He therefore is the rightful owner and ruler of all, and must be concluded to have an absolute power over all and an all-sufficiency to help his people in their greatest straits. Doubtless he is still as able to save his church as he was at first to make the world. (1.) He has wisdom to contrive the salvation, and that wisdom is never at a loss: There is no searching of his understanding, so as to countermine the counsels of it and defeat its intentions; no, nor so as to determine what he will do, for he has ways by himself, ways in the sea. None can say, “Thus far God's wisdom can go, and no further;” for, when we know not what to do, he knows. (2.) He has power to bring about the salvation, and that power is never exhausted: He faints not, nor is weary; he upholds the whole creation, and governs all the creatures, and is neither tired nor toiled; and therefore, no doubt, he has power to relieve his church, when it is brought ever so low, without weakness or weariness.

2. He gives strength and power to his people, and helps them by enabling them to help themselves. He that is the strong God is the strength of Israel. (1.) He can help the weak, Isa_40:29. Many a time he gives power to the faint, to those that are ready to faint away; and to those that have no might he not only gives, but increases strength, as there is more and more occasion for it. Many out of bodily weakness are wonderfully recovered, and made strong, by the providence of God: and many that are feeble in spirit, timorous and faint-hearted, unfit for services and sufferings, are yet strengthened by the grace of God with all might in the inward man. To those who are sensible of their weakness, and ready to acknowledge they have no might, God does in a special manner increase strength; for, when we are weak in ourselves, then are we strong in the Lord. (2.) He will help the willing, will help those who, in a humble dependence upon him, help themselves, and will do well for those who do their best, Isa_40:30, Isa_40:31. Those who trust to their own sufficiency, and are so confident of it that they neither exert themselves to the utmost nor seek unto God for his grace, are the youth and the young men, who are strong, but are apt to think themselves stronger than they are. And they shall faint and be weary, yea, they shall utterly fail in their services, in their conflicts, and under their burdens; they shall soon be made to see the folly of trusting to themselves. But those that wait on the Lord, who make conscience of their duty to him, and by faith rely upon him and commit themselves to his guidance, shall find that God will not fail them. [1.] They shall have grace sufficient for them: They shall renew their strength as their work is renewed, as there is new occasion; they shall be anointed, and their lamps supplied, with fresh oil. God will be their arm every morning, Isa_33:2. If at any time they have been foiled and weakened they shall recover themselves, and so renew their strength. Heb. They shall change their strength, as their work is changed - doing work, suffering work; they shall have strength to labour, strength to wrestle, strength to resist, strength to bear. As the day so shall the strength be. [2.] They shall use this grace for the best purposes. Being strengthened, First, They shall soar upward, upward towards God: They shall mount up with wings like eagles, so strongly, so swiftly, so high and heaven-ward. In the strength of divine grace, their souls shall ascend above the world, and even enter into the holiest. Pious and devout affections are the eagles' wings on which gracious souls mount up, Psa_25:1. Secondly, They shall press forward, forward towards heaven. They shall walk, they shall run, the way of God's commandments, cheerfully and with alacrity (they shall not be weary), constantly and with perseverance (they shall not faint); and therefore in due season they shall reap. Let Jacob and Israel therefore, in their greatest distresses, continue waiting upon God, and not despair of timely and effectual relief and succour from him. — Henry 

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  (Isa 41)  "Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment. {2} Who raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over kings? he gave them as the dust to his sword, and as driven stubble to his bow. {3} He pursued them, and passed safely; even by the way that he had not gone with his feet. {4} Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he. {5} The isles saw it, and feared; the ends of the earth were afraid, drew near, and came. {6} They helped every one his neighbour; and every one said to his brother, Be of good courage. {7} So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the soldering: and he fastened it with nails, that it should not be moved. {8} But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend. {9} Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away.

{10} Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. {11} Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish. {12} Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought. {13} For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee. {14} Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel. {15} Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. {16} Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, and shalt glory in the Holy One of Israel. {17} When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them. {18} I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water. {19} I will plant in the wilderness the cedar, the gotcha2tah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together: {20} That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it.

{21} Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob. {22} Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. {23} Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. {24} Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. {25} I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. {26} Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. {27} The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. {28} For I beheld, and there was no man; even among them, and there was no counsellor, that, when I asked of them, could answer a word. {29} Behold, they are all vanity; their works are nothing: their molten images are wind and confusion."

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Isaiah 41 - The prophet, having intimated the deliverance from Babylon, and the still greater redemption couched under it, resumes the subject. He begins with the Divine vocation of Abraham, the root of the Israelitish family, and his successful exploits against the idolaters, Isa_41:1-7. He then recurs to the Babylonish captivity, and encourages the seed of Abraham, the friend of God, not to fear, as all their enemies would be ultimately subdued under them, Isa_41:8-16; and every thing furnished necessary to refresh and comfort them in them passage homewards through the desert, Isa_41:17-20. The prophet then takes occasion to celebrate the prescience of God, from his knowledge of events so very distant as instanced in the prediction concerning the messenger of glad tidings which should be given to Jerusalem to deliver her from all her enemies; and challenges the idols of the heathen to produce the like proof of their pretended divinity, Isa_41:21-27. But they are all vanity, and accursed are they that choose them, Isa_41:28, Isa_41:29. — Clarke 

Isaiah 41 - This chapter, as the former, in intended both for the conviction of idolaters and for the consolation of all God's faithful worshippers; for the Spirit is sent, and ministers are employed by him, both to convince and to comfort. And however this might be primarily intended for the conviction of Babylonians, and the comfort of Israelites, or for the conviction of those in Israel that were addicted to idolatry, as multitudes were, and the comfort of those that kept their integrity, doubtless it was intended both for admonition and encouragement to us, admonition to keep ourselves from idols and encouragement to trust in God. Here,  I. God by the prophet shows the folly of those that worshipped idols, especially that thought their idols able to contest with him and control him (Isa_41:1-9).  II. He encourages his faithful ones to trust in him, with an assurance that he would take their part against their enemies, make them victorious over them, and bring about a happy change of their affairs (Isa_41:10-20).  III. He challenges the idols, that were rivals with him for men's adoration, to vie with him either for knowledge or power, either to show things to come or to do good or evil (Isa_41:21-29). So that the chapter may be summed up in those words of Elijah, “If Jehovah be God, then follow him; but, if Baal be God, then follow him;” and in the people's acknowledgment, upon the issue of the trial, “Jehovah he is the God, Jehovah he is the God.” — Henry 

Isa 41:1-9 

Can any heathen god raise up one in righteousness, make what use of him he pleases, and make him victorious over the nations? The Lord did so with Abraham, or rather, he would do so with Cyrus. Sinners encourage one another in the ways of sin; shall not the servants of the living God stir up one another in his service? God's people are the seed of Abraham his friend. This is certainly the highest title ever given to a mortal. It means that Abraham, by Divine grace, was made like to God, and that he was admitted to communion with Him. Happy are the servants of the Lord, whom he has called to be his friends, and to walk with him in faith and holy obedience. Let not such as have thus been favoured yield to fear; for the contest may be sharp, but the victory shall be sure. — MHCC

Isa 41:10-20 

God speaks with tenderness; Fear thou not, for I am with thee: not only within call, but present with thee. Art thou weak? I will strengthen thee. Art thou in want of friends? I will help thee in the time of need. Art thou ready to fall? I will uphold thee with that right hand which is full of righteousness, dealing forth rewards and punishments. There are those that strive with God's people, that seek their ruin. Let not God's people render evil for evil, but wait God's time. It is the worm Jacob; so little, so weak, so despised and trampled on by every body. God's people are as worms, in humble thoughts of themselves, and in their enemies' haughty thoughts of them; worms, but not vipers, not of the serpent's seed. Every part of God's word is calculated to humble man's pride, and to make him appear little in his own eyes. The Lord will help them, for he is their Redeemer. The Lord will make Jacob to become a threshing instrument. God will make him fit for use, new, and having sharp spikes. This has fulfilment in the triumphs of the gospel of Christ, and of all faithful followers of Christ, over the power of darkness. God has provided comforts to supply all their wants, and to answer all their prayers. Our way to heaven lies through the wilderness of this world. The soul of man is in want, and seeks for satisfaction; but becomes weary of seeking that in the world, which is not to be had in it. Yet they shall have a constant supply, where one would least expect it. I will open rivers of grace, rivers of living water, which Christ spake of the Spirit, Joh_7:38, Joh_7:39. When God sets up his church in the Gentile wilderness, there shall be a great change, as if thorns and briers were turned into cedars, and fir-trees, and myrtles. These blessings are kept for the poor in spirit, who long for Divine enlightening, pardon, and holiness. And God will render their barren souls fruitful in the grace of his Spirit, that all who behold may consider it. — MHCC

Isa 41:21-29 

There needs no more to show the folly of sin, than to bring to notice the reasons given in defence of it. There is nothing in idols worthy of regard. They are less than nothing, and worse than nothing. Let the advocates of other doctrines than that of salvation through Christ, bring their arguments. Can they tell of a cure for human depravity? Jehovah has power which cannot be withstood; this he will make appear. But the certain knowledge of the future must be only with Jehovah, who fulfils his own plans. All prophecies, except those of the Bible, have been uncertain. In the work of redemption the Lord showed himself much more than in the release of the Jews from Babylon. The good tidings the Lord will send in the gospel, is a mystery hid from ages and generations. A Deliverer is raised up for us, of nobler name and greater power than the deliverer of the captive Jews. May we be numbered among his obedient servants and faithful friends. — MHCC

Isa 41:1-9 
That particular instance of God's care for his people Israel in raising up Cyrus to be their deliverer is here insisted upon as a great proof both of his sovereignty above all idols and of his power to protect his people. Here is,

I. A general challenge to the worshippers and admirers of idols to make good their pretensions, in competition with God and opposition to him, Isa_41:1. Is is renewed (Isa_41:21): Produce your cause. The court is set, summonses are sent to the islands that lay most remote, but not out of God's jurisdiction, for he is the Creator and possessor of the ends of the earth, to make their appearance and give their attendance. Silence (as usual) is proclaimed while the cause is in trying: “Keep silence before me, and judge nothing before the time”; while the cause is in trying between the kingdom of God and the kingdom of Satan it becomes all people silently to expect the issue, not to object against God's proceedings, but to be confident that he will carry the day. The defenders of idolatry are called to say what they can in defence of it: “Let them renew their strength, in opposition to God, and see whether it be equal to the strength which those renew that wait upon him (Isa_40:31); let them try their utmost efforts, whether by force of arms or force of argument. Let them come near; they shall not complain that God's dread makes them afraid (Job_13:21), so that they cannot say what they have to say, in vindication and honour of their idols; no, let them speak freely: Let us come near together to judgment.” Note. 1. The cause of God and his kingdom is not afraid of a fair trial; if the case be but fairly stated, it will be surely carried in favour of religion. 2. The enemies of God's church and his holy religion may safely be challenged to say and do their worst for the support of their unrighteous cause. He that sits in heaven laughs at them, and the daughter of Zion despises them; for great is the truth and will prevail.

II. He particularly challenges the idols to do that for their worshippers, and against his, which he had done and would do for his worshippers, and against theirs. Different senses are given of Isa_41:2, concerning the righteous man raised up from the east; and, since we cannot determine which is the true, we will make use of each as good.

1. That which is to be proved is, (1.) That the Lord is God alone, the first and with the last (Isa_41:4), that he is infinite, eternal, and unchangeable, that he governed the world from the beginning, and will to the end of time. He has reigned of old, and will reign for ever; the counsels of his kingdom were from eternity, and the continuance of it will be to eternity. (2.) That Israel is his servant (Isa_41:8 ), whom he owns, and protects, and employs, and in whom he is and will be glorified. As there is a God in heaven, so there is a church on earth that is his particular care. Elijah prays (1Ki_18:36), Let it be known that thou art God, and that I am thy servant. Now,

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2. To prove this he shows,

(1.) That it was he who called Abraham, the father of this despised nation, out of an idolatrous country, and by many instances of his favour made his name great, Gen_12:2. He is the righteous man whom God raised up from the east. Of him the Chaldee paraphrast expressly understands it: Who brought Abraham publicly from the east? To maintain the honour of the people of Israel, it was very proper to show what a figure this great ancestor of theirs made in his day; and Isa_41:8 seems to be the explication of it, where God calls Israel the seed of Abraham my friend; and (Isa_41:4) he calls the generations (namely, the generations of Israel) from the beginning. Also, to put contempt upon idolatry, and particularly the Chaldean idolatry, it was proper to show how Abraham was called from serving other gods (Jos_24:2, Jos_24:3, etc.), so that an early testimony was borne against that idolatry which boasted so much of its antiquity. Also, to encourage the captives in Babylon to hope that God would find a way for their return to their own land, it was proper to remind them how at first he brought their father Abraham out of the same country into this land, to give it to him for an inheritance, Gen_15:7. Now observe what is here said concerning him. [1.] That he was a righteous man, or righteousness, a man of righteousness, that believed God, and it was counted to him for righteousness; and so he became the father of all those who by faith in Christ are made the righteousness of God through him, Rom_4:3, Rom_4:11; 2Co_5:21. He was a great example of righteousness in his day, and taught his household to do judgment and justice, Gen_18:19. [2.] That God raised him up from the east, from Ur first and afterwards from Haran, which lay east from Canaan. God would not let him settle in either of those places, but did by him as the eagle by her young, when she stirs up her nest: he raised him out of iniquity and made him pious, out of obscurity and made him famous. [3.] He called him to his foot, to follow him with an implicit faith; for he went out, not knowing whither he went, but whom he followed, Heb_11:8. Those whom God effectually calls he calls to his foot, to be subject to him, to attend him, and follow the Lamb whithersoever he goes; and we must all either come to his foot or be made his footstool. [4.] He gave nations before him, the nations of Canaan, which he promised to make him master of, and thus far gave him an interest in that the Hittites acknowledged him a mighty prince among them, Gen_23:6. He made him rule over those kings whom he conquered for the rescue of his brother Lot, Gen. 14. And when God gave them as dust to his sword, and as driven stubble to his bow (that is, made them an easy prey to his catechised servants), he then pursued them, and passed safely, or in peace, under the divine protection, though it was in a way he was altogether unacquainted with; and so considerable was this victory that Melchizedec himself appeared to celebrate it. Now who did this but the great Jehovah? Can any of the gods of the heathen do so?

(2.) That it is he who will, ere long, raise up Cyrus from the east. It is spoken of according to the language of prophecy as a thing past, because as sure to be done in its season as if it were already done. God will raise him up in righteousness (so it may be read, Isa_45:13), will call him to his foot, make what use of him he pleases, and make him victorious over the nations that oppose his coming to the crown, and give him success in all his wars; and he shall be a type of Christ, who is righteousness itself, the Lord our righteousness, whom God will, in the fulness of time, raise up and make victorious over the powers of darkness; so that he shall spoil them and make a show of them openly.

III. He exposes the folly of idolaters, who, notwithstanding the convincing proofs which the God of Israel had given of his being God alone, obstinately persisted in their idolatry, nay, were so much the more hardened in it (Isa_41:5): The isles of the Gentiles saw this, not only what God did for Abraham himself, but what he did for his seed, for his sake, how he brought them out of Egypt, and made them rule over kings, and they feared, Exo_15:14-16. They were afraid, and, according to the summons (Isa_41:1), they drew near, and came; they could not avoid taking notice of what God did for Abraham and his seed; but, instead of helping to reason one another out of their sottish idolatries, they helped to confirm one another in them, Isa_41:6, Isa_41:7. 1. They looked upon it as a dangerous design upon their religion, which they were jealous for the honour of, and were resolved, right or wrong, to adhere to, and therefore were alarmed to appear vigorously for the support of it, as the Ephesians for their Diana. When God, by his wonderful appearances on the behalf of his people, went about to wrest their idols from them, they held them so much the faster, and said one to another, “Be of good courage; let us unanimously agree to keep up the reputation of our gods. Though Dagon fall before the ark, he shall be set up again in his place.” One tradesman encourages another to come into a confederacy for the keeping up of the noble craft of god-making. Thus men's convictions often exasperate their corruptions, and they are made worse both by the word and the works of God, which should make them better. 2. They looked upon it as a dangerous design upon themselves. They thought themselves in danger from the growing greatness both of Abraham that was a convert from idolatry, and of the people of Israel that were separatists from it; and therefore they not only had recourse to their old gods for protection, but made new ones, Deu_32:17. So the carpenter, having done his part to the timberwork, encouraged the goldsmith to do his part in gilding or overlaying it; and, when it came into the goldsmith's hand, he that smooths with the hammer that polishes it, or beats it thin, quickened him that smote the anvil, bade him be expeditious, and told him it was ready for the soldering, which perhaps was the last operation about it, and then it is fastened with nails, and you have a god of it presently. Do sinners thus animate and quicken one another in the ways of sin? And shall not the servants of the living God both stir up one another to, and strengthen one another in, his service? Some read all this ironically, and by way of permission: Let them help every one his neighbour; let the carpenter encourage the goldsmith; but all in vain; idols shall fall for all this.

IV. He encourages his own people to trust in him (Isa_41:8, Isa_41:9): “But thou, Israel, art my servant. They know me not, but thou knowest me, and knowest better than to join with such ignorant besotted people as these” (for it is intended for a warning to the people of God not to walk in the way of the heathen); “they put themselves under the protection of these impotent deities, but thou art under my protection. Those that make them are like unto them, and so is every one that trusts in them; but thou, O Israel! art the servant of a better Master.” Observe what is suggested here for the encouragement of God's people when they are threatened and insulted over. 1. They are God's servants, and he will not see them abused, especially for what they do in his service: Thou art my servant (Isa_41:8 ), and (Isa_41:9) “I have said unto thee, Thou art my servant; and I will not go back from my word.” 2. He has chosen them to be a peculiar people to himself. They were not forced upon him, but of his own good-will he set them apart. 3. They were the seed of Abraham his friend. It was the honour of Abraham that he was called the friend of God (Jam_2:23), whom God covenanted and conversed with as a friend, and the man of his counsel; and this honour have all the saints, Joh_15:15. And for the father's sake the people of Israel were beloved. God was pleased to look upon them as the posterity of an old friend of his, and therefore to be kind to them; for the covenant of friendship was made with Abraham and his seed. 4. He had sometimes, when they had been scattered among the heathen, fetched them from the ends of the earth and taken them out of the hands of the chief ones thereof, and therefore he would not now abandon them. Abraham their father was fetched from a place at a great distance, and they in his loins; and those who had been thus far-fetched and dear-bought he could not easily part with. 5. He had not yet cast them away, though they had often provoked him, and therefore he would not now abandon them. What God has done for his people, and what he has further engaged to do, should encourage them to trust in him at all times. — Henry

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Isa 41:10-20 

The scope of these verses is to silence the fears, and encourage the faith, of the servants of God in their distresses. Perhaps it is intended, in the first place, for the support of God's Israel, in captivity; but all that faithfully serve God through patience and comfort of this scripture may have hope. And it is addressed to Israel as a single person, that it might the more easily and readily be accommodated and applied by every Israelite indeed to himself. That is a word of caution, counsel, and comfort, which is so often repeated, Fear thou not; and again (Isa_41:13), Fear not; and (Isa_41:14), “Fear not, thou worm Jacob; fear not the threatenings of the enemy, doubt not the promise of thy God; fear not that thou shalt perish in thy affliction or that the promise of thy deliverance shall fail.” It is against the mind of God that his people should be a timorous people. For the suppressing of fear he assures them,

I. That they may depend upon his presence with them as their God, and a God all-sufficient for them in the worst of times. Observe with what tenderness God speaks, and how willing he is to let the heirs of promise know the immutability of his counsel, and how desirous to make them easy: “Fear thou not, for I am with thee, not only within call, but present with thee; be not dismayed at the power of those that are against thee, for I am thy God, and engaged for thee. Art thou weak? I will strengthen thee. Art thou destitute of friends? I will help thee in the time of need. Art thou ready to sink, ready to fall? I will uphold thee with the right hand of my righteousness, that right hand which is full of righteousness, in dispensing rewards and punishments,” Psa_48:10. And again (Isa_41:13) it is promised, 1. That God will strengthen their hands, that is, will help them: “I will hold thy right hand, go hand in hand with thee” (so some): he will take us by the hand as our guide, to lead us in our way, will help us up when we are fallen or prevent our falls; when we are weak he will hold us up - wavering, he will fix us - trembling, he will encourage us, and so hold us by the right hand, Psa_73:23. 2. That he will silence their fears: Saying unto thee, Fear not. He has said it again and again in his word, and has there provided sovereign antidotes against fear: but he will go further; he will by his Spirit say it to their hearts, and make them to hear it, and so will help them.

II. That though their enemies be now very formidable, insolent, and severe, yet the day is coming when God will reckon with them and they shall triumph over them. There are those that are incensed against God's people, that strive with them (Isa_41:11), that war against them (Isa_41:12), that hate them, that seek their ruin, and are continually picking quarrels with them. But let not God's people be incensed at them, nor strive with them, nor render evil for evil; but wait God's time, and believe, 1. That they shall be convinced of the folly, at least, if not of the sin of striving with God's people; and, finding it to no purpose, they shall be ashamed and confounded, which might bring them to repentance, but will rather fill them with rage. 2. That they shall be quite ruined and undone (Isa_41:11): They shall be as nothing before the justice and power of God. When God comes to deal with his proud enemies he makes nothing of them. Or they shall be brought to nothing, shall be as if they had never been. This is repeated (Isa_41:12): They shall be as nothing and as a thing of nought, or as that which is gone and has failed. Those that were formidable shall become despicable; those that fancied they could do any thing shall be able to bring nothing to pass; those that made a figure in the world, and a mighty noise, shall become mere ciphers and be buried in silence. They shall perish, not only be nothing, but be miserable: Thou shalt seek them, shalt enquire what has become of them, that they do not appear as usual, but thou shalt not find them as David, Psa_37:36. I sought him, but he could not be found.

III. That they themselves should become a terror to those who were now a terror to them, and victory should turn on their side, Isa_41:14-16. See here, 1. How Jacob and Israel are reduced and brought very low. It is the worm Jacob, so little, so weak, and so defenceless, despised and trampled on by every body, forced to creep even into the earth for safety; and we must not wonder that Jacob has become a worm, when even Jacob's King calls himself a worm and no man, Psa_22:6. God's people are sometimes as worms, in their humble thoughts of themselves and their enemies' haughty thoughts of them - worms, but not vipers, as their enemies are, not of the serpent's seed. God regards Jacob's low estate, and says, “Fear not, thou worm Jacob; fear not that thou shalt be crushed; and you men of Israel” (you few men, so some read it, you dead men, so others) “do not give up yourselves for gone notwithstanding.” Note, The grace of God will silence fears even when there seems to be the greatest cause for them. Perplexed but not in despair. 2. How Jacob and Israel are advanced from this low estate, and made as formidable as ever they have been despicable. But by whom shall Jacob arise, for he is small? We are here told: I will help thee, saith the Lord; and it is the honour of God to help the weak. He will help them, for he is their Redeemer, who is wont to redeem them, who has undertaken to do it. Christ is the Redeemer, from him is our help found. He will help them, for he is the Holy One of Israel, worshipped among them in the beauty of holiness and engaged by promise to them. The Lord will help them by enabling them to help themselves and making Jacob to become a threshing instrument. Observe, He is but an instrument, a tool in God's hand, that he is pleased to make use of; and he is an instrument of God's making and is no more than God makes him. But, if God make him a threshing instrument, he will make use of him, and therefore will make him fit for use, new and sharp, and having teeth, or sharp spikes; and then, by divine direction and strength, thou shalt thresh the mountains, the highest, and strongest, and most stubborn of thy enemies: thou shalt not only beat them, but beat them small; they shall not be a corn threshed out, which is valuable, and is carefully preserved (such God's people are when they are under the flail, Isa_21:10 : O my threshing! yet the corn of my floor, that shall not be lost); but these are made as chaff, which is good for nothing, and which the husbandman is glad to get rid of. He pursues the metaphor, Isa_41:16. Having threshed them, thou shalt winnow them, and the wind shall scatter them. This perhaps had its accomplishment, in part, in the victories of the Jews over their enemies in the times of the Maccabees; but it seems in general designed to read the final doom of all the implacable enemies of the church of God, and to have its accomplishment likewise in the triumphs of the cross of Christ, the gospel of Christ, and all the faithful followers of Christ, over the powers of darkness, which, first or last, shall all be dissipated, and in Christ all believers shall be more than conquerors, and he that overcomes shall have power over the nations, Rev_2:26.

IV. That, hereupon, they shall have abundance of comfort in God, and God shall have abundance of honour from them: Thou shalt rejoice in the Lord, Isa_41:16. When we are freed from that which hindered our joy, and are blessed with that which is the matter of it, we ought to remember that God is our exceeding joy and in him all our joys must terminate. When we rejoice over our enemies we must rejoice in the Lord, for to him alone we owe our liberties and victories. “Thou shalt also glory in the Holy One of Israel, in thy interest in him and relation to him, and what he has done for thee.” And, if thus we make God our praise and glory, we become to him for a praise and a glory.

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V. That they shall have seasonable and suitable supplies of every thing that is proper for them in the time of need; and, if there be occasion, God will again do for them as he did for Israel in their march from Egypt to Canaan, Isa_41:17-19. When the captives, either in Babylon or in their return thence, are in distress for want of water or shelter, God will take care of them, and, one way or other, make their journey, even through a wilderness, comfortable to them. But doubtless this promise has more than such a private interpretation. Their return out of Babylon was typical of our redemption by Christ; and so the contents of these promises, 1. Were provided by the gospel of Christ. That glorious discovery of his love has given full assurance to all those who hear this joyful sound that God has provided inestimable comforts for them, sufficient for the supply of all their wants, the balancing of all their griefs, and the answering of all their prayers. 2. They are applied by the grace and Spirit of Christ to all believers, that they may have strong consolation in their way and a complete happiness in their end. Our way to heaven lies through the wilderness of this world. Now, (1.) It is here supposed that the people of God, in their passage through this world, are often in straits: The poor and needy seek water, and there is none; the poor in spirit hunger and thirst after righteousness. The soul of man, finding itself empty and necessitous, seeks for satisfaction somewhere, but soon despairs of finding it in the world, that has nothing in it to make it easy: creatures are broken cisterns, that can hold no water; so that their tongue fails for thirst, they are weary of seeking that satisfaction in the world which is not to be had in it. Their sorrow makes them thirsty; so does their toil. (2.) It is here promised that, one way or other, all their grievances shall be redressed and they shall be made easy. [1.] God himself will be nigh unto them in all that which they call upon him for. Let all the praying people of God take notice of this, and take comfort of it; he has said, “I the Lord will hear them, will answer them; I, the God of Israel, will not forsake them; I will be with them, as I have always been, in their distresses.” While we are in the wilderness of this world this promise is to us what the pillar of cloud and fire was to Israel, an assurance of God's gracious presence. [2.] They shall have a constant supply of fresh water, as Israel had in the wilderness, even where one would least expect it (Isa_41:18): I will open rivers in high places, rivers of grace, rivers of pleasure, rivers of living water, which he spoke of the Spirit (Joh_7:38, Joh_7:39), that Spirit which should be poured out upon the Gentiles, who had been as high places, dry and barren, and lifted up on their own conceit above the necessity of that gift. And there shall be fountains in the midst of the valleys, the valleys of Baca (Psa_84:6), that are sandy and wearisome; or among the Jews, who had been as fruitful valleys in comparison with the Gentile mountains. The preaching of the gospel to the world turned that wilderness into a pool of water, yielding fruit to the owner of it and relief to the travellers through it. [3.] They shall have a pleasant shade to screen them from the scorching heat of the sun, as Israel when they pitched at Elim, where they had not only wells of water, but palm-trees (Exo_15:27): “I will plant in the wilderness the cedar, Isa_41:19. I will turn the wilderness into an orchard or garden, such as used to be planted with these pleasant trees, so that they shall pass through the wilderness with as much ease and delight as a man walks in his grove. These trees shall be to them what the pillar of cloud was to Israel in the wilderness, a shelter from the heat.” Christ and his grace are so to believers, as the shadow of a great rock, Isa_32:2. When God sets up his church in the Gentile wilderness there shall be as great a change made by it in men's characters as if thorns and briers were turned into cedars, and fir-trees, and myrtles; and by this a blessed change is described, Isa_55:13. [4.] They shall see and acknowledge the hand of God, his power and his favour, in this, Isa_41:20. God will do these strange and surprising things on purpose to awaken them to a conviction and consideration of his hand in all: That they may see this wonderful change, and knowing that it is above the ordinary course and power of nature may consider that therefore it comes from a superior power, and, comparing notes upon it, may understand together, and concur in the acknowledgment of it, that the hand of the Lord, that mighty hand of his which is stretched out for his people and stretched out to them, has done this, and the Holy One of Israel has created it, made it anew, made it out of nothing, made it for the comfort of his people. Note, God does great things for his people, that he may be taken notice of. — Henry

Isa 41:21-29 

The Lord, by the prophet, here repeats the challenge to idolaters to make out the pretentions of their idols: “Produce your cause (Isa_41:21) and make your best of it; bring forth the strongest reasons you have to prove that your idols are gods, and worthy of your adoration.” Note, There needs no more to show the absurdity of sin than to produce the reasons that are given in defence of it, for they carry with them their own confutation.

I. The idols are here challenged to bring proofs of their knowledge and power. Let us see what they can inform us of, and what they can do. Understanding and active power are the accomplishments of a man. Whoever pretends to be a god must have these in perfection; and have the idols made it to appear that they have? No;

1. “They can tell us nothing that we did not know before, so ignorant are they. We challenge them to inform us,” (1.) “What has been formerly: Let them show the former things, and raise them out of the oblivion in which they were buried” (God inspired Moses to write such a history of the creation as the gods of the heathen could never have dictated to any of their enthusiasts); or “let the defenders of idols tell us what mighty achievements they can boast of as performed by their gods in former times. What did they ever do that was worth taking notice of? Let them specify any thing, and it shall be considered, its due weight shall be given it, and it shall be compared with the latter end of it; and if, in the issue, it prove to be as great as it pretended to be, they shall have the credit of it.” (2.) “We challenge them to tell us what shall happen, to declare to us things to come (Isa_41:22), and again (Isa_41:23), show the things that are to come hereafter. Give this evidence of your omniscience, that nothing can be hidden from you, and of your sovereignty and dominion. Make it to appear that you have the doing of all, by letting us know beforehand what you deign to do. Do this kindness to the world; let them know what is to come, that they may provide accordingly. Do this, and we will own that you are gods above us, and gods to us, and worthy of our adoration.” No creature can foretel things to come, otherwise than by divine information, with any certainty.

2. “They can do nothing that we cannot do ourselves, so impotent are they.” He challenges them to do either good or evil, good to their friends or evil to their enemies: “Let them do, if they can, any thing extraordinary, that people will admire and be affected with. Let them either bless or curse, with power. Let us see them either inflict such plagues such as God brought on Egypt or bestow such blessings as God bestowed on Israel. Let them do some great thing, and we shall be amazed when we see it, and frightened into a veneration of them, as many have been into a veneration of the true God.” That which is charged upon these idols, and let them disprove it if they can, is that they are of nothing, Isa_41:24. Their claims have no foundation at all, nor is there any ground or reason in the least for men's paying them the respect they do; there is nothing in them worthy our regard. “They are less than nothing, worse than nothing;” so some read it. “The work they do is of nought, and so is the ado that is made about them. There is no pretence or colour for it; it is all a jest; it is all a sham put upon the world; and therefore he that chooses you, and so give you your deity, and” (as some read it) “that delights in you, is an abomination;” so some take it. A servant is at liberty to choose his master, but a man is not at liberty to choose his God. He that chooses any other than the true God chooses an abomination; his choosing it makes it so.

II. God here produces proofs that he is the true God, and that there is none besides him. Let him produce his strong reasons.

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1. He has an irresistible power. This he will shortly make to appear in the raising up of Cyrus and making him a type of Christ (Isa_41:25): He will raise him up from the north and from the rising of the sun. Cyrus by his father was a Mede, by his mother a Persian; and his army consisted of Medes, whose country lay north, and Persians, whose country lay east, from Babylon. God will raise him up to great power, and he shall come against Babylon with ends of his own to serve. But, (1.) He shall proclaim God's name; so it may be read. He shall publish the honour of the God of Israel; so he did remarkably when, in his proclamation for the release of the Jews out of their captivity, he acknowledged that the Lord God of Israel was the Lord God of heaven, and the God: and he might be said to call on his name when he encouraged the building of his temple, and very probably did himself call upon him and pray to him, Ezr_1:2, Ezr_1:3. (2.) All opposition shall fall before him: He shall come upon the princes of Babylon, and all others that stood in his way, as mortar, and trample upon them as the potter treads clay, to serve his own purposes with it. Christ, as man, was raised up from the north, for Nazareth lay in the northern parts of Canaan; as the angel of the covenant, he ascends from the east. He maintained the honour of heaven (he shall call upon my name), and broke the powers of hell, came upon the prince of darkness as mortar and trod him down.

2. He has an infallible foresight. He would not only do this, but he did now, by his prophet, foretel it. Now the false gods not only could not do it, but they could not foresee it. (1.) He challenges them to produce any of their pretended deities, or their diviners, that had given notice of this, or could (Isa_41:26): “Who has declared from the beginning any thing of this kind, or has told it before-time? Tell us if there be any that you know of, for we know not any; if there be any, we will say, He is righteous, he is true, his cause is just, his claims are proved, and he is in the right in demanding to be worshipped.” This agrees with Isa_41:22, Isa_41:23. (2.) He challenges to himself the sole honour of doing it and foretelling it (Isa_41:27): I am the first (so it may be read) that will say to Zion, Behold, behold them, that will let the people of Israel know their deliverers are at hand (for there were those who understood by books, God's books, the approach of the time, Dan_9:2), and I am he that will give to Jerusalem one that brings good tidings, these good tidings of their enlargement. This is applicable to the work of redemption, in which the Lord showed himself much more than in the release of the Jews out of Babylon: he it was that contrived our salvation, and he brought it about, and he has given to us the glad tidings of reconciliation.

III. Judgment is here given upon this trial. 1. None of all the idols had foretold, or could foresee, this work of wonder. Other nations besides the Jews were released out of captivity in Babylon by Cyrus, or at least were greatly concerned in the revolution of the monarchy and there transferring of it to the Persians; and yet none of them had any intelligence given them of it beforehand, by any of their gods or prophets: “There is none that shows (Isa_41:26), none that declares, none that gives the least intimation of it; there is none of the nations that hears your words, that can pretend to have heard from their gods such words as you, O Israelites! have heard from your God, by your prophets,” Psa_147:20. None of all the gods of the nations have shown their worshippers the way of salvation, which God will show by the Messiah. The good tidings which the Lord will send in the gospel is a mystery hidden from ages and generations, Rom_16:25, Rom_16:26. 2. None of those who pleaded for them could produce any instance of their knowledge or power that had in it any colour of proof that they were gods. All their advocates were struck dumb with this challenge (Isa_41:28): “I beheld, and there was no man that could give evidence for them, even among those that were their most zealous admirers; and there was no counsellor, none that could offer any thing for the support of their cause. Even among the idols themselves there was none fit to give counsel in the most trivial matters, and yet there were those that asked counsel of them in the most important and difficult affairs. When I asked them what they had to say for themselves they stood mute; the case was so plain against them that there was none who could answer a word.” Judgment must therefore be given against the defendant upon Nihil dicit - He is mute. He has nothing to say for himself. He was speechless, Mat_22:12. 3. Sentence is therefore given according to the charge exhibited against them (Isa_41:24): “Behold, they are all vanity (Isa_41:29); they are a lie and a cheat; they are not in themselves what they pretend to be, nor will their worshippers find that in them which they promise themselves. Their works are nothing, of no force, of no worth; their enemies need fear no hurt from them; their worshippers can hope for no good from them. Their molten images, and indeed all their images, are wind and confusion, vanity and vexation; those that worship them will be deceived in them, and will reflect upon their own folly with the greatest bitterness. Therefore, dearly beloved, flee from idolatry,” 1Co_10:14. — Henry 

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  (Isa 42)  "Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. {2} He shall not cry, nor lift up, nor cause his voice to be heard in the street. {3} A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. {4} He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.

{5} Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: {6} I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; {7} To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. {8} I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images. {9} Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them. {10} Sing unto the LORD a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof. {11} Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. {12} Let them give glory unto the LORD, and declare his praise in the islands. {13} The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies. {14} I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once. {15} I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools. {16} And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. {17} They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye are our gods.

{18} Hear, ye deaf; and look, ye blind, that ye may see. {19} Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the Lord's servant? {20} Seeing many things, but thou observest not; opening the ears, but he heareth not. {21} The LORD is well pleased for his righteousness' sake; he will magnify the law, and make it honourable. {22} But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore. {23} Who among you will give ear to this? who will hearken and hear for the time to come? {24} Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law. {25} Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart."

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Isaiah 42 - This chapter is a continuation of the same general subject which was presented in the two previous chapters. It is to be regarded (see the analysis of Isa. 40) as addressed to the exile Jews in Babylon, and near the close of their captivity, and the general object is to induce them to repose confidence in God, and to assure them of deliverance. The primary purpose of these chapters, therefore, is, to direct the attention to him who was to be raised up front the east, to rescue them from their bondage, that is, Cyrus. But in doing this, the mind of the prophet, by the laws of prophetic suggestion (see the Introduction to Isaiah, Section 7, III. 3), is also led to a far greater deliverer, and so entirely, and intently at times, as to lose sight altogether of Cyrus; and the restoration of the Jews to their own land is forgotten in the sublimer contemplation of the redemption of the world. In the previous chapters, the attention of the prophet had been particularly directed to Cyrus, with an occasional reference to the Messiah. In the commencement of this chapter, he seems to have lost sight of Cyrus altogether, and to have fixed the attention wholly on the future Messiah (see the notes at Isa_42:1). The chapter is, as I apprehend, occupied mainly, or entirely, with a description of the character and work of the Messiah. The evidence of this will be adduced in the notes at the chapter itself. The design for which the Messiah is introduced is to convince the Jews that God was their protector, and that it was his purpose that the long-promised Prince and Saviour should yet arise from their restored and recovered nation. Of course, if this was to occur, their national existence would be preserved. There is, therefore, in the chapter, a reference to their return to their own land, though the main scope relates to the Messiah.

The chapter may be regarded as divided into two portions. In the first Isa_42:1-9, the prophet describes the Messiah. Yahweh is introduced as speaking, and in Isa_42:1-4 he describes his character. He is the servant of Yahweh, endowed with the fullness of the Divine Spirit; meek, and lowly, and gentle, and kind; unobtrusive and noiseless in his movements, and yet securing the conquest of truth. Yahweh then Isa_42:5-7, addresses the Messiah himself directly, and states the object for which he had appointed him, to be a light to the Gentiles, to open the eyes of the blind, and to be the pledge of the covenant between him and his people. In Isa_42:8-9, Yahweh turns to the people for whom the prophecy was given, and awakens their attention to the subject, reminds them of the predictions which had been made, and says that the fulfillment of this prophecy, like all former predictions, would demonstrate his superiority over idols, and show that he was the true God.

The second part of the chapter Isa. 42:10-25, consists mainly of a call on the world, and especially on the exile Jews, to rejoice in view of the truth here announced. This general call contains the following portions or parts:

(1) In the exordium Isa_42:10-12 Yahweh calls on the inhabitants of all the earth to praise and glorify his name, and makes his appeal to those who are upon the sea, to the inhabitants of the isles, to the wilderness and solitary places, to the villages and the inhabitants of the rock, as all having occasion to rejoice on account of this glorious event.

(2) In Isa_42:13-17, Yahweh speaks particularly of the deliverance of his people and of the certainty of its being accomplished. He had long delayed to interpose; but now he would come forth in his strength, and annihilate his foes and redeem his people, and make darkness light before them, while all the worshippers of idols should be left without defense or aid.

(3) The people of Israel are new addressed directly, and their character and duty presented Isa_42:18-25. They are addressed as a people blind and deaf, and are admonished to rouse themselves, and to strive to attain to true knowledge. Notwithstanding all that God had done for them, and all his gracious interposition, they had hardened their hearts, and shut their eyes, and had steeled themselves against every good impression. For this God had punished them. He had given them as a spoil to their enemies, and overwhelmed them in grievous and long-continued calamities. They were now called on to attend to his instructions and promises, and henceforward be an obedient people. — Barnes   

Isaiah 42 - The prophet seems here to launch out yet further into the prophecy of the Messiah and his kingdom under the type of Cyrus; and, having the great work of man's salvation by him yet more in view, he almost forgets the occasion that led him into it and drops the return out of Babylon; for indeed the prospect of this would be a greater comfort and support to the believing pious Jews, in their captivity, than the hope of that. And (as Mr. Gataker well observes) in this and similar prophecies of Christ, that are couched in types, as of David and Solomon, some passages agree to the type and not to the truth, other to the truth and not to the type, and many to the type in one sense and the truth in another. Here is,  I. A prophecy of the Messiah's coming with meekness, and yet with power, to do the Redeemer's work (Isa_42:1-4).  II. His commission opened, which he received from the Father (Isa_42:5-9).  III. The joy and rejoicing with which the glad tidings of this should be received (Isa_42:10-12).  IV. The wonderful success of the gospel, for the overthrow of the devil's kingdom (Isa_42:13-17).  V. The rejection and ruin of the Jews for their unbelief (Isa_42:18-25). — Henry 

Isa 42:1-4 

This prophecy was fulfilled in Christ, Mat_12:17. Let our souls rely on him, and rejoice in him; then, for his sake, the Father will be well-pleased with us. The Holy Spirit not only came, but rested upon him, and without measure. He patiently bore the contradiction of sinners. His kingdom is spiritual; he was not to appear with earthly honours. He is tender of those oppressed with doubts and fears, as a bruised reed; those who are as smoking flax, as the wick of a lamp newly lighted, which is ready to go out again. He will not despise them, nor lay upon them more work or more suffering than they can bear. By a long course of miracles and his resurrection, he fully showed the truth of his holy religion. By the power of his gospel and grace he fixes principles in the minds of men, which tend to make them wise and just. The most distant nations wait for his law, wait for his gospel, and shall welcome it. If we would make our calling and election sure, and have the Father delight over us for good, we must behold, hear, believe in, and obey Christ. — MHCC

Isa 42:5-12 

The work of redemption brings back man to the obedience he owes to God as his Maker. Christ is the light of the world. And by his grace he opens the understandings Satan has blinded, and sets at liberty from the bondage of sin. The Lord has supported his church. And now he makes new promises, which shall as certainly be fulfilled as the old ones were. When the Gentiles are brought into the church, he is glorified in them and by them. Let us give to God those things which are his, taking heed that we do not serve the creature more than the Creator. — MHCC

Isa 42:13-17 

The Lord will appear in his power and glory. He shall cry, in the preaching of his word. He shall cry aloud in the gospel woes, which must be preached with gospel blessings, to awaken a sleeping world. He shall conquer by the power of his Spirit. And those that contradict and blaspheme his gospel, he shall put to silence and shame; and that which hinders its progress shall be taken out of the way. To those who by nature were blind, God will show the way to life and happiness by Jesus Christ. They are weak in knowledge, but He will make darkness light. They are weak in duty, but their way shall be plain. Those whom God brings into the right way, he will guide in it. This passage is a prophecy, and is also applicable to every believer; for the Lord will never leave nor forsake them. — MHCC

Isa 42:18-25 

Observe the call given to this people, and the character given of them. Multitudes are ruined for want of observing that which they cannot but see; they perish, not through ignorance, but carelessness. The Lord is well-pleased in the making known his own righteousness. For their sins they were spoiled of all their possessions. This fully came to pass in the destruction of the Jewish nation. There is no resisting, nor escaping God's anger. See the mischief sin makes; it provokes God to anger. And those not humbled by lesser judgments, must expect greater. Alas! how many professed Christians are blind as the benighted heathen! While the Lord is well-pleased in saving sinners through the righteousness of Christ he will also glorify his justice, by punishing all proud despisers. Seeing God has poured out his wrath on his once-favoured people, because of their sins, let us fear, lest a promise being left us of entering into his rest, any of us should be found to come short of it. — MHCC

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Isa 42:1-4 

We are sure that these verses are to be understood of Christ, for the evangelist tells us expressly that in him this prophecy was fulfilled, Mat_12:17-21. Behold with an eye of faith, behold and observe, behold and admire, my servant, whom I uphold. Let the Old Testament saints behold and remember him. Now what must we behold and consider concerning him?

I. The Father's concern for him and relation to him, the confidence he put and the complacency he took in him. This put an honour upon him, and made him remarkable, above any other circumstance, Isa_42:1. 1. God owns him as one employed for him: He is my servant. Though he was a Son, yet, as a Mediator, he took upon him the form of a servant, learned obedience to the will of God and practised it, and laid out himself to advance the interests of God's kingdom, and so he was God's servant. 2. As one chosen by him: He is my elect. He did not thrust himself into the service, but was called of God, and pitched upon as the fittest person for it. Infinite Wisdom made the choice and then avowed it. 3. As one he put a confidence in: He is my servant on whom I lean; so some read it. The Father put a confidence in him that he would go through with his undertaking, and, in that confidence, brought many sons to glory. It was a great trust which the Father reposed in the Son, but he knew him to be par negotio - equal to it, both able and faithful. 4. As one he took care of: He is my servant whom I uphold; so we read it. The Father bore him up, and bore him out, in his upholding him; he stood by him and strengthened him. 5. As one whom he took an entire complacency in: My elect, in whom my soul delights. His delight was in him from eternity, when he was by him as one brought up with him, Pro_8:30. He had a particular satisfaction in his undertaking: he declared himself well pleased in him (Mat_3:17; Mat_17:5), and therefore loved him, because he laid down his life for the sheep. Let our souls delight in Christ, rely on him, and rejoice in him; and thus let us be united to him, and then, for his sake, the Father will be well pleased with us.

II. The qualification of him for his office: I have put my Spirit upon him, to enable him to go through his undertaking, Isa_61:1. The Spirit did not only come, but rest, upon him (Isa_11:2), not by measure, as on others of God's servants, but without measure. Those whom God employs as his servants; as he will uphold them and be well pleased with them, so he will put his Spirit upon them.

III. The work to which he is appointed; it is to bring forth judgment to the Gentiles, that is, in infinite wisdom, holiness, and equity, to set up a religion in the world under the bonds of which the Gentiles should come and the blessings of which they should enjoy. The judgments of the Lord, which had been hidden from the Gentiles (Psa_147:20), he came to bring forth to the Gentiles, for he was to be a light to lighten them.

IV. The mildness and tenderness with which he should pursue this undertaking, Isa_42:2, Isa_42:3. He shall carry it on, 1. In silence, and without noise: He shall not strive nor cry. It shall not be proclaimed, Lo, here, is Christ or Lo, he is there; as when great princes ride in progress or make a public entry. He shall have no trumpet sounded before him, nor any noisy retinue to follow him. The opposition he meets with he shall not strive against, but patiently endure the contradiction of sinners against himself. His kingdom is spiritual, and therefore its weapons are not carnal, nor is its appearance pompous; it comes not with observation. 2. Gently, and without rigour. Those that are wicked he will be patient with; when he has begun to crush them, so that they are as bruised reeds, he will give them space to repent and not immediately break them; though they are very offensive, as smoking flax (Isa_65:5), yet he will bear with them, as he did with Jerusalem. Those that are weak he will be tender of; those that have but a little life, a little heat, that are weak as a reed, oppressed with doubts and fears, as a bruised reed, that are as smoking flax, as the wick of a candle newly lighted, which is ready to go out again, he will not despise them, will not plead against them with his great power, nor lay upon them more work or more suffering than they can bear, which would break and quench them, but will graciously consider their frame. More is implied than is expressed. He will not break the bruised reed, but will strengthen it, that it may become a cedar in the courts of our God. He will not quench the smoking flax, but blow it up into a flame. Note, Jesus Christ is very tender toward those that have true grace, though they are but weak in it, and accepts the willingness of the spirit, pardoning and passing by the weakness of the flesh.

V. The courage and constancy with which he should persevere in this undertaking, so as to carry his point at last (Isa_42:4): He shall not fail nor be discouraged. Though he meets with hard service and much opposition, and foresees how ungrateful the world will be, yet he goes on with his part of the work, till he is able to say, Is is finished; and he enables his apostles and minsters to go on with theirs too, and not to fail nor be discouraged, till they also have finished their testimony. And thus he accomplishes what he undertook. 1. He brings forth judgment unto truth. By a long course of miracles, and his resurrection at last, he shall fully evince the truth of his doctrine and the divine origin and authority of that holy religion which he came to establish. 2. He sets judgment in the earth. He erects his government in the world, a church for himself among men, reforms the world, and by the power of his gospel and grace fixes such principles in the minds of men as tend to make them wise and just. 3. The isles of the Gentiles wait for his law, wait for his gospel, that is, bid it welcome as if it had been a thing they had long waited for. They shall become his disciples, shall sit at his feet, and be ready to receive the law from his mouth. What wilt thou have us to do? — Henry 

Isa 42:5-12 

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.

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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, 1Ki_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. — Henry  

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Isa 42:13-17 

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. — Henry 

Isa 42:18-25 

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.

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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?

color=navy] 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. — Henry 

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  (Isa 43)  "But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. {2} When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. {3} For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee. {4} Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life. {5} Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; {6} I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; {7} Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him. {8} Bring forth the blind people that have eyes, and the deaf that have ears. {9} Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth.

{10} Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. {11} I, even I, am the LORD; and beside me there is no saviour. {12} I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God. {13} Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it? {14} Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships. {15} I am the LORD, your Holy One, the creator of Israel, your King. {

16} Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters; {17} Which bringeth forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow. {18} Remember ye not the former things, neither consider the things of old. {19} Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert. {20} The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen. {21} This people have I formed for myself; they shall show forth my praise.

{22} But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel. {23} Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense. {24} Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. {25} I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. {26} Put me in remembrance: let us plead together: declare thou, that thou mayest be justified. {27} Thy first father hath sinned, and thy teachers have transgressed against me. {28} Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches."

[daniel1212av]

Isaiah 43 - This chapter is evidently a continuation of the subject discussed in the previous chapters, and refers mainly to the promised deliverance from Babylon. The people of God are still contemplated by the prophet as suffering the evils of their long and painful captivity, and his object is to comfort them with the assurances of deliverance. The chapter may be regard as composed of a succession of arguments, all tending to show them that God would be their protector, and that their deliverance would be certain. These arguments are not distinguished by any very clear marks of transition, and all divisions of the chapter must he in a measure arbitrary. But perhaps the following arrangement will comprise the considerations which the prophet designed to suggest.

I. In the previous chapter he had severely rebuked the Jews, as being deaf, and blind, and had showed them that it was on account of their sins that these calamities had come upon them. Yet he now turns and says, that they are the people whom he had redeemed, and whom it was his purpose to deliver, and repeats the solemn assurance that they would be rescued Isa_43:1-7. This assurance consists of many items, or considerations, showing that they would be recovered, however far they were driven from their own land.

1. God had formed and redeemed them Isa_43:1. It followed from this that a God of covenant faithfulness would be with them in their trials Isa_43:2.
2. They had been so precious to him and valuable, that he had given entire nations for their ransom Isa_43:3. It followed from this, that he would continue to give more, if necessary, for their ransom Isa_43:4.
3. It was rite fixed purpose of God to gather them again, wherever they might be scattered, and they had, therefore, nothing to fear Isa_43:5-7.
II. God asserts his superiority to all idol-gods. He makes a solemn appeal, as he had done in Isa. 41, to show that the idols had no power; and refers to all that he had predicted and to its fulfillment in proof that he was the only true God, and had been faithful to his people Isa_43:8-13. In doing this, he says:

1. That none of the idols had been able to predict future events Isa_43:8-9.
2. That the Jewish people were his witnesses that he was the true God, and the only Saviour Isa_43:10-12.
3. That he had existed forever, and that none could thwart his designs Isa_43:13.

III. God asserts his purpose to destroy the I power of Babylon Isa_43:14, Isa_43:17. He says:
1. That he had sent to Babylon (by Cyrus) to bring down their power, and prostrate their nobles Isa_43:14-15; and,
2. Appeals to what he had formerly done; refers to the deliverance from Egypt, and asserts it to be his characteristic that he made a way in the sea, and led forth the chariot, the horse, the army, and the power Isa_43:16-17.
IV. Yet he tells them Isa_43:18-21, that all his former wonderful interpositions would be surpassed; that he would do a new thing - so strange, so wonderful, and marvelous, that all that he had formerly done should be forgotten.
1. They are commanded not to remember the former things Isa_43:18.
2. He would do anew thing - a thing which in all his former interpositions had not been done Isa_43:19.
3. The characteristics of the future wonder would be, that he would make a way in the wilderness, and rivers in the desert Isa_43:19; and that even the wild beasts of the desert should be made to honor him Isa_43:20.
4. He had formed that people for himself, and they should show forth his praise Isa_43:21.

V. From these promises of protection and assistance, and these assurances of favor, God turns to remind them of their sins, and assures them that it was by no merit of theirs that he would thus interpose to deliver them.

1. He reminds them of their having neglected, as a people, to honor him, and having witcheld what was his due Isa_43:22-24; yet,
2. He would blot out their sins, but it was by no merit of theirs, but by his mere mercy Isa_43:25-26.
3. They had been a sinful people, and he had, therefore, humbled their power, and given the nation to reproach, and a curse Isa_43:27-28. The same subject is resumed and prosecuted in the next chapter, and they should be read together without any interuption. — Barnes   

Isaiah 43 - The contents of this chapter are much the same with those of the foregoing chapter, looking at the release of the Jews out of their captivity, but looking through that, and beyond that, to the great work of man's redemption by Jesus Christ, and the grace of the gospel, which through him believers partake of. Here are,  I. Precious promises made to God's people in their affliction, of his presence with them, for their support under it, and their deliverance out of it (Isa_43:1-7).  II. A challenge to idols to vie with the omniscience and omnipotence of God (Isa_43:8-13).  III. Encouragement given to the people of God to hope for their deliverance out of Babylon, from the consideration of what God did for their fathers when he brought them out of Egypt (Isa_43:14-21).  IV. A method taken to prepare the people for their deliverance, by putting them in mind of their sins, by which they had provoked God to send them into captivity and continue them there, that they might repent and seek to God for pardoning mercy (Isa_43:22-28). — Henry 

Isa 43:1-7 

God's favour and good-will to his people speak abundant comfort to all believers. The new creature, wherever it is, is of God's forming. All who are redeemed with the blood of his Son, he has set apart for himself. Those that have God for them need not fear who or what can be against them. What are Egypt and Ethiopia, all their lives and treasures, compared with the blood of Christ? True believers are precious in God's sight, his delight is in them, above any people. Though they went as through fire and water, yet, while they had God with them, they need fear no evil; they should be born up, and brought out. The faithful are encouraged. They were to be assembled from every quarter. And with this pleasing object in view, the prophet again dissuades from anxious fears. — MHCC

Isa 43:8-13 

Idolaters are called to appear in defence of their idols. Those who make them, and trust in them, are like unto them. They have the shape and faculties of men; but they have not common sense. But God's people know the power of his grace, the sweetness of his comforts, the kind care of his providence, and the truth of his promise. All servants of God can give such an account of what he has wrought in them, and done for them, as may lead others to know and believe his power, truth, and love. — MHCC

Isa 43:14-21 

The deliverance from Babylon is foretold, but there is reference to greater events. The redemption of sinners by Christ, the conversion of the Gentiles, and the recall of the Jews, are described. All that is to be done to rescue sinners, and to bring the believer to glory, is little, compared with that wondrous work of love, the redemption of man. — MHCC

Isa 43:22-28 

Those who neglect to call upon God, are weary of him. The Master tired not the servants with his commands, but they tired him with disobedience. What were the riches of God's mercy toward them? I, even I, am he who yet blotteth out thy transgressions. This encourages us to repent, because there is forgiveness with God, and shows the freeness of Divine mercy. When God forgives, he forgets. It is not for any thing in us, but for his mercies' sake, his promise' sake; especially for his Son's sake. He is pleased to reckon it his honour. Would man justify himself before God? The attempt is desperate: our first father broke the covenant, and we all have copied his example. We have no reason to expect pardon, except we seek it by faith in Christ; and that is always attended by true repentance, and followed by newness of life, by hatred of sin, and love to God. Let us then put him in remembrance of the promises he has made to the penitent, and the satisfaction his Son has made for them. Plead these with him in wrestling for pardon; and declare these things, that thou mayest be justified freely by his grace. This is the only way, and it is a sure way to peace. — MHCC

Isa 43:1-7 

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,