Isaiah 42:11

In paths - The Septuagint, Syriac, Vulgate, and nine MSS., (two ancient), read ובנתיבות ubenotiboth. Will I do unto them - עשיתם asitem. This word, so written as it is in the text, means "thou wilt do, "in the second person. The Masoretes have indeed pointed it for the first person; but the י yod in the last syllable is absolutely necessary to distinguish the first person; and so it is written in forty MSS., עשיתים asithim. Jarchi, Kimchi, Sal. ben Melec, etc., agree that the past time is here put for the future, עשיתי asithi for אעשה; and indeed the context necessarily requires that interpretation. Farther it is to be observed that עשיתים asithim is put for עשיתי להם asithi lahem, "I have done them," for "I have done for them;" as עשיתני asitheni is for עשיתי לי asiti li, "I have made myself," for "I have made for myself," Eze 29:2; and in the celebrated passage of Jephthah's vow, Jdg 11:31, והעליתיהו עולה veheelitihu olah for העליתי לו עולה heelithi lo olah, "I will offer him a burnt-offering, "for "I will offer unto him (that is, unto Jehovah) a burnt-offering;" by an ellipsis of the preposition of which Buxtorf gives many other examples, Thes. Grammat. lib. 2:17. See also note on Isa 65:5. A late happy application of this grammatical remark to that much disputed passage has perfectly cleared up a difficulty which for two thousand years had puzzled all the translators and expositors, had given occasion to dissertations without number, and caused endless disputes among the learned on the question, whether Jephthah sacrificed his daughter or not; in which both parties have been equally ignorant of the meaning of the place, of the state of the fact, and of the very terms of the vow; which now at last has been cleared up beyond all doubt by my learned friend Dr. Randolph, Margaret Professor of Divinity in the University of Oxford, in his Sermon on Jephthah's Vow, Oxford, 1766. - L. Verse 19 As my messenger that I sent "As he to whom I have sent my messengers" - כמלכי אשלח kemalachey eshlach, ut ad quem nuncios meos misi. The Vulgate and Chaldee are almost the only interpreters who render it rightly, in consistence with the rest of the sentence, and in perfect agreement with the Hebrew idiom; according to which the ellipsis is to be thus supplied: כלאשר מלאכי אשלח kelaasher malachey eshlach; "As he to whom I have sent my messengers." As he that is perfect "As he who is perfectly instructed" - See note on Isa 44:2 (note). And blind as the Lord's servant "And deaf, as the servant of Jehovah" - For ועור veivver, and blind, we must read וחרש vecheresh, and deaf: κωφος, Symmachus, and so a MS. The mistake is palpable, and the correction self-evident, and admissible though there had been no authority for it. Verse 20 Seeing many things "Thou hast seen indeed" - The text has ראית רבית raith rabith, which the Masoretes in the marginal Keri have corrected to ראות רבות reoth rabboth; as indeed one hundred and seven MSS., and five editions, now have it in the text. This was probably the reading of most of the MSS. of their time; which, though they approved of it, out of some superstition they would not admit into their standard text. But these wretched critics, though they perceived there was some fault, yet did not know where the fault lay, nor consequently how to amend it; and yet it was open enough to a judicious eye: רבות rabboth, sic veteres; et tamen forte legendum, ראות reoth, vide cap. Isa 6:9." - Secker. That is, ראית ראות raith, reoth, seeing, thou shalt see. I believe no one will doubt of admitting this as the true reading. But he heareth not "Yet thou wilt not hear" - For ישמע yishma, read תשמע tishma, in the second person; so all the ancient Versions and forty MSS. of Kennicott's, (four of them ancient), and seventeen of De Rossi's, and perhaps five more. Two others have תשמעו tishmeu, second person plural. Verse 21 He win magnify the law "He hath exalted his own praise" - For תורה torah, the law, the Septuagint read תודה todah, praise. Verse 22 They are all of them snared in holes "All their chosen youths are taken in the toils" - For הפח hapheach read הופחו huphachu, in the plural number, hophal; as החבאו hochbau, which answers to it in the following member of the sentence. Le Clerc, Houbigant. הפח huppach, Secker. Verse 24 We have sinned "They have sinned" - For חטאנו chatanu, "we have sinned," first person; the Septuagint and Chaldee read חטאו chateu, "they have sinned," in the third person. Verse 25 The fury of his anger "The heat of his wrath" - For חמה chammah, the Bodl. MS. has חמת chammath, in regimine, more regularly. It hath set him on fire round about - So thoroughly hardened are the Jewish people, that they are represented as being in a house on fire, and even scorched with the flames, without perceiving their danger, or feeling that they are hurt! What a picture of mental induration! and this is their state to the present day. But by whom shall Jacob arise? for in this sense he is small indeed. Many efforts have been made to Christianize them, but without effect; and is this to be wondered at, while we tell them how great they are, how learned, how wise, how much we owe to them, that they are still the peculiar people of God, etc., etc.? If all this be true, what can they gain by becoming Christians? Whereas a more stupid, proud, hardened, ignorant people can scarcely be found in the civilized world, and they are most grossly ignorant of their own Scriptures. Introduction Prediction of that blessed period when God should gather the posterity of Abraham, with tender care, from their several dispersions in every quarter under heaven, and bring them safely to their own land, Isa 43:1-7. Struck with astonishment at so clear a display of an event so very remote, the prophet again challenges all the blended nations and their idols to produce an instance of such foreknowledge, Isa 43:8, Isa 43:9; and intimates that the Jews should remains (as at this day), a singular monument to witness the truth of the prediction, till it should at length be fulfilled by the irresistible power of God, Isa 43:10-13. He then returns to the nearer deliverance - that from the captivity of Babylon, Isa 43:14, Isa 43:15; with which, however, he immediately connects another deliverance described by allusions to that from Egypt, but represented as much more wonderful than that; a character which will not at all apply lo the deliverance from Babylon, and must therefore be understood of the restoration from the mystical Babylon, Isa 43:16-18. On this occasion the prophet, with peculiar elegance, and by a very strong poetic figure, represents the tender care of God in comforting and refreshing his people on their way through the desert, to be so great as to make even the wild beasts haunting those parched places so sensible of the blessing of those copious streams then provided by him, as to join their hissing and howling notes with one consent to praise God, Isa 43:19-21. This leads to a beautiful contrast of the ingratitude of the Jews, and a vindication of God's dealings with regard to them, Isa 43:22-28. Verse 1 I have called thee by thy name - "קראתי בשמך karathi beshimcha. So all the versions. But it seems from the seventh verse, and from the thing itself, that we should read קראתיך בשמי karathicha bishmi, 'I have called thee by my name;' for this form of speech often occurs - the other never. For Isa 45:24, concerning Cyrus, is another matter; but when God calls Jacob Israel, he calls him by the name of God. See Exo 31:2." - Secker. Verse 3 I gave Egypt for thy ransom - This is commonly supposed to refer to the time of Sennacherib's invasion; who, when he was just ready to fall upon Jerusalem, soon after his entering Judea, was providentially diverted from that design, and turned his arms against the Egyptians, and their allies the Cushean Arabians, with their neighbors the Sabeans, probably joined with them under Tirhakah. See Isa 20:1-6 and Isa 37:9. Or as there are some reasonable objections to this opinion, perhaps it may mean more generally that God has often saved his people at the expense of other nations, whom he had, as it were in their stead, given up to destruction. Vitringa explains this of Shalmaneser's designs upon the kingdom of Judea after he had destroyed that of Samaria, from which he was diverted by carrying the war against the Egyptians, Cusheans, and Sabeans; but of this I think he has no clear proof in history. It is not to be wondered at that many things of this kind should remain very obscure for the want of the light of history, which in regard to these times is extremely deficient. "Did not Cyrus overcome these nations? and might they not be given for releasing the Jews? It seems to have been so from Isa 45:14." - Secker. Kimchi refers all this to the deliverance of Jerusalem from the invasion of Sennacherib. Tirhakah, king of Ethiopia, had come out to war against the king of Assyria, who was there-upon obliged to raise the siege of Jerusalem. Thus the Ethiopians, Egyptians, and Sabeans were delivered into the hands of the Assyrians as a ransom for Israel. - Kimchi. I cannot help thinking this to be a very rational solution of the text. Verse 7 Every one that is called by my name - All who worship the true God, and are obedient to his laws. I have created him - בראתיו berathiv. I have produced him out of nothing. For my glory - Ten MSS., three ancient, and the Syriac and Vulgate, read לכבודי licabodi, without the conjunction ו vau, and. I have formed him - יצרתיו yetsartiv. I have given him that particular form and shape which are best suited to his station in life. I have made him - עשיתיו asithiv. I have adapted him to the accomplishment of my counsels and designs. Verse 8 Bring forth the blind people that have eyes "Bring forth the people, blind, although they have eyes" - I understand this of the Gentiles, as the verse following, not of the Jews. Their natural faculties, if they had made a proper use of them, must have led them to the knowledge of the being and attributes of the one true God; "for his eternal power and Godhead," if well attended to, are clearly seen in his works, ( Rom 1:20 ), and would have preserved them from running into the folly and absurdity of worshipping idols. They are here challenged to produce the evidence of the power and foreknowledge of their idol gods; and the Jews are just afterwards, Isa 43:10, appealed to as witnesses for God in this cause, therefore these latter cannot here be meant by the people blind with eyes and deaf with ears. Verse 9 Who among them - Seven MSS., three ancient, and the first edition, 1486, with the Syriac and Vulgate, read בכם bechem, who among you, the present reading is preferable. Verse 10 Ye (the Israelites) are my witnesses, and my servant (the prophet) whom I have chosen - That whatever has been said before concerning Sennacherib has been literally fulfilled. The prophet had predicted it; the Israelites saw it accomplished. Before me there was no God formed, neither shall there be after me - This is a most difficult place. Was there a time when God was not? No! Yet he says, before me. Will there be a time in which God will not exist? No! Yet he says, after me. Are not all these words to be referred to his creation? Before me, no god created any thing, nor was there any thing pre-existent but myself. And after me, i.e., after my creation, such as now exists, there shall be no other class of beings formed. This mode of interpretation frees the passage from all embarrassment, and the context perfectly agrees with it. The words my servant, in this verse, the Targum understands of the Messiah. Verse 12 I have declared, and have saved - My prophets have always predicted your deliverances before they took place; and I have fulfilled their words to the uttermost. Verse 14 The Chaldeans, whose cry is on the ships "The Chaldeans exulting in their ships" - Babylon was very advantageously situated both in respect to commerce, and as a naval power. It was open to the Persian Gulf by the Euphrates, which was navigable by large vessels; and being joined to the Tigris above Babylon by the canal called Naharmalca or the Royal River, supplied the city with the produce of the whole country to the north of it, as far as the Euxine and Caspian seas, Herod. 1:194. Semiramis was the foundress of this part also of the Babylonian greatness. She improved the navigation of the Euphrates, Herod. 1:184; Strabo, lib. xvi.; and is said to have had a fleet of three thousand galleys, Huet, Hist. du Commerce, chap. 11. We are not to wonder that in later times we hear little of the commerce and naval power of Babylon; for, after the taking of the city by Cyrus, the Euphrates was not only rendered less fit for navigation by being on that occasion diverted from its course and left to spread over the whole country; but the Persian monarchs, residing in their own country, to prevent any invasion by sea on that part of their empire, purposely obstructed the navigation of both the rivers by making cataracts in them, Strabo, ib., that is, by raising dams across the channel, and making artificial falls in them, that no vessel of any size or force could possibly come up. Alexander began to restore the navigation of the rivers by demolishing the cataracts upon the Tigris as far up as Seleucia, Arrian, lib. vii., but he did not live to finish his great designs; those upon the Euphrates still continued. Ammianus, 24:1, mentions them as subsisting in his time. The prophet therefore might very justly speak of the Chaldeans as glorying in their naval power in his time; though afterwards they had no foundation for making any such boast. Verse 15 The Creator - For בורא bore, "Creator," six MSS. (two ancient) have אלהי Elohey, "God." Verse 19 Behold, I will do a new thing - At Isa 43:16, the prophet had referred to the deliverance from Egypt and the passage through the Red Sea; here he promises that the same power shall be employed in their redemption and return from the Babylonish captivity. This was to be a new prodigy. Verse 20 The beast of the field shall honor me "The wild beast of the field shall glorify me" - The image is elegant and highly poetical. God will give such an abundant miraculous supply of water to hi

The Messiah's Approach. ( b. c. 708.) 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. Here is I. The covenant God made with and the commission he gave to the Messiah, v. 5-7 , which are an exposition of v. 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 ( v. 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 ( ch. xl. 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, v. 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. v. 4 ): I have called thee in righteousness. God not only did him no wrong in calling him to this hard service, he having voluntarily offered himself to it, but did himself right in providing for his own honour and performing the word which he had spoken. (2.) He promises to stand by him and strengthen him in it, to hold his hand, not only to his work, but in it, to hold his hand, that it might not shake, that it might not fail, and so to keep him. When an angel was sent from heaven to strengthen him in his agonies, and the Father himself was with him, then this promise was fulfilled. Note, Those whom God calls he will own and help, and will hold their hands. 3. The great intentions of this commission speak abundance of comfort to the children of men. He was given for a covenant of the people, for a mediator, or guarantee, of the covenant of grace, which is all summed up in him. God, in giving us Christ, has with him freely given us all the blessings of the new covenant. Two glorious blessings Christ, in his gospel, brings with him to the Gentile world—light and liberty. (1.) He is given for a light to the Gentiles, not only to reveal to them what they were concerned to know, and which otherwise they could not have known, but to open the blind eyes, that they might know it. By his Spirit in the word he presents the object; by his Spirit in the heart he prepared the organ. When the gospel came light came, a great light, to those that sat in darkness, Matt. iv. 16 ; John iii. 19 . And St. Paul was sent to the Gentiles to open their eyes, Acts xxvi. 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 ( v. 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, Exod. vi. 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 ( v. 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 straits; and this in performance of the promises made to the fathers. There has not failed one word, 1 Kings viii. 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 ( v. 10 ): Sing unto the Lord a new song, a New-Testament song. The giving of Christ for a light to the Gentiles ( v. 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. iii. 5, 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, Ps. cxxxvii. 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. xv. 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, ch. xxiv. 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, Ps. xxiv. 1 ; xcv. 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, Ps. cvii. 23 . 3. By the islands and the inhabitants thereof, v. 10 , and again, v. 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 Petræa—the rocky. Perhaps the neighbouring countries shared in the joy of the Israelites when they returned out of Babylon and some of them came and joined with them in their praises; but we find not that it was to any such degree as might fully answer this illustrious prophecy, and must conclude that it reaches further, and was fulfilled in that which many other prophecies of the joy of the nations are said in the New-Testament to be fulfilled in, the conversion of the Gentiles to the faith of Christ. When they are brought into the church they are brought to give glory to the Lord; then they are to him for a name and a praise, and they make it their business to praise him. He is glorified in them and by them.

The wilderness - Those parts of the world which are now desolate and forsaken of God, and barren of all good fruits. Kedar - The Arabians: who were an Heathen and barbarous people, and are put for all nations. Mountains - Who are commonly more savage and ignorant than others.