ISAIAH
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| 1. | God's Promise to Israel | 4. | Praise to the Lord | |
| 2. | The Futility of Idols | 5. | Lesson 20 from the Amplified Version | |
| 3. | The Servant of the Lord | |||
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The consolatory words, "Fear not," are now repeated, for the purpose of once more adding the promise that Israel will not succumb to its foes, but will acquire power over its enemies.
Israel, which is now helplessly oppressed, is called "worm of Jacob" in compassion, i.e., Jacob that is like a worm, probably with some allusion to Ps 22:7 (All those who see Me ridicule Me; they shoot out the lip, they shake the head); for the image of the Messiah [Memra] enriches itself in these discourses, inasmuch as Israel itself is looked upon in a Messianic light, so that the second David does not stand by the side of Israel, but appears as Israel's heart, or true and inmost essence.
They no longer formed the compact mass of a nation; the band of the commonwealth was broken: they were melted down into a few individuals, scattered about hither and thither. But it would not continue so.
Samtiikh - "I will help you" (perfect of certainty) - is Jehovah's solemn declaration; and the Redeemer of His now enslaved people is the Holy One of Israel, with His love, which perpetually triumphs over wrath.
Not only will He set it free,
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Moorag (a roller - a threshing instrument) signifies a
threshing-sledge, which has here the term
chaaruwts (OT: 2782)
- "sharp" - as a secondary name
along with
chaadaash (OT: 2319) - "new" - and is described as furnished on the under part
of the two arms of the sledge not only with sharp knives,
piypiyowt (OT: 6374) - "teeth" - but with two-edged
knives.
The instrument here referred to was serrated, or so made as to cut up the straw and separate the grain from the chaff. The following descriptions from Lowth and Niebuhr, may serve still further to illustrate the nature of the instrument here referred to.
| The drag consisted of a sort of frame of strong planks made rough at the bottom with hard stones or iron; it was drawn by horses or oxen over the corn-sheaves spread on the floor, the driver sitting upon it. The wain was much like the drag, but had wheels of iron teeth, or edges like a saw. The axle was armed with iron teeth or serrated wheels throughout: it moved upon three rollers armed with iron teeth or wheels, to cut the straw. |
Just like such a threshing machine would Israel thresh and grind to powder from that time forth both mountains and hills. This is evidently a figurative expression for proud and mighty foes, just as wind and tempest denote the irresistible force of Jehovah's aid. The might of the enemy would be broken down to the very last remnant, whereas Israel would be able to rejoice and glory in its God.
Tizreem (OT: 2219) - "you shall winnow them" - keeping up the
figure commenced in the previous verse.
An operation which was performed by throwing the threshed grain up with a shovel
into the air, so that the wind drove the chaff away.
Uwc`aaraah (OT: 5591) - "whirlwind" - from OT:5590 a hurricane.
So all their enemies, and all the obstacles which were in their way should be scattered.
By herself Israel was but a feeble worm, to be despised and
stepped on by the world.
But as a yielded instrument in God's hand, she was to be the means
of overthrowing the mightiest of the nations and bringing them to
ruin. The prayers of the faithful unleash the mightiest forces in
human history, and even the invincible armies of Persia,
Greece, and Rome would crumble before the decrees of God, leaving
the people of God triumphant amid their ruins.
(from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by
Moody Press)
From The Dead Sea Scrolls Bible
| (14) Do not fear, you worm Jacob and People of Israel. I will help you, Says the Lord and your Redeemer, the Holy One of Israel. (15) See, I will make you into a new, sharp, multi-edged thresher. You will thresh and crush mountains and turn the hills to chaff. (16) You will winnow them, and the wind will carry them away, and the whirlwind will scatter them. You will rejoice in the Lord, and you will glory in the Holy One of Israel. |
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At the present time, indeed, the state of His people was a helpless one, but its cry for help was not in vain. Kimchi, Hitzig, and others refer these promises to the returning exiles; but there is also a description, without any restriction to the return home, of the miraculous change which would take place.
The shephâyiim - "desolate heights" - bare, woodless hills rising up from the plain
| Rivers will be opened |
| There will be fountains |
| Will be changed into a pool of water |
| Will be changed to springs of water |
Just when they are thus on the point of pining away, they receive an answer to their prayer: their God opens streams, i.e., causes streams to break forth on the hills of the field, and springs in the midst of the valleys. The desert is transformed into a lake, and the steppe of burning sand into fountains of water. What was predicted in Isa 35:6-7 is echoed again here - a figurative representation of the manifold fullness of refreshing, consolation, and marvelous help which was to burst all at once upon those who had seemed to be forsaken of God.
It is not merely a scanty vegetation that springs up, but a corresponding manifold fullness of stately, fragrant, and shady trees; so that the steppe, where neither foot nor eye could find a resting-place, is changed, as by a stroke of magic, into a large, dense, well-watered forest, and shines with sevenfold glory - an image of the many-sided manifestations of divine grace which are experienced by those who are comforted now.
There are seven trees named; seven indicating the divine character of this manifold development.
Cedar
| The large and beautiful cedar, with lofty height, and extended branches such as grew on Lebanon |
| Or "shittah" - It is a large tree, growing abundantly in Egypt and Arabia, and is the tree from which the gum-arabic is obtained. It is covered with large black thorns, and the wood is hard, and, when old, resembles ebony. |
| A tree which rises with a shrubby upright stem, eight or ten feet high. Its branches form a dense, full head, closely garnished with oval lanceolate leaves. It has numerous small pale flowers from the axillas, singly on each footstalk. There are several species of the myrtle, and they are especially distinguished for their forming a dense and close top, and thus constituting a valuable tree for shade. It is a tree that grows with great rapidity |
| 'Tree of oil' that is, producing oil. Doubtless the olive is intended here, from whose fruit oil was obtained in abundance. This was a common tree in Palestine, and was one of the most valued that grew. |
| 'fir-tree' There are various kinds of cypress. Some are evergreen, and some are deciduous, as the American white cedar. The wood of these trees is remarkable for its durability. Among the ancients, coffins were made of it, and the tree itself was an emblem of mourning. It is mentioned here because its extended branches and dense foliage would produce a grateful shade. |
| The Septuagint renders this leukeen (NT:3022), And -`The white
poplar.' The Vulgate renders it, 'The elm.' Gesenius supposes that a species of hard oak, holm or ilex, is intended. It is not easy, however, to determine what species of tree is meant. |
| Gesenius supposes that by this word is denoted some tall tree-a species of cedar growing on mount Lebanon that was distinguished by the smallness of its cones, and the upward direction of its branches. The word here denotes a tree-such as was sufficient to constitute a shade. |
The crowded synonyms indicating sensual and spiritual
perception in verse 20 (see - know - consider - understand) are
meant to express as strongly as possible the irresistible character of the
impression.
They will be quite unable to regard all this as accidental or self-produced, or as anything but the production of the power and grace of their God
- the Holy one of Israel.
(From Keil & Delitzsch Commentary on the Old Testament: New Updated Edition,
Electronic Database. Copyright (c) 1996 by Hendrickson Publishers, Inc.)
From The Dead Sea Scrolls Bible
| (17) The poor, the needy, those seeking (and the needy seeking MT) water when there is none, whose tongues are parched with thirst – I, the Lord, will answer them. I, the God of Israel, will not abandon them. (18) I will open up rivers on the bare heights 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) In the wilderness, I will put the cedar, the acacia, the myrtle, and the olive; in the desert, I will set the cypress, the yew, (1Q1sa and MT have different spellings of this obscure tree.) and the elm together; (20) so that together they may see and recognize, consider and comprehend, that the hand of the Lord has done this, and the Holy One of Israel created it. |
Isaiah 41:21-29
Type - Cyrus
| Isaiah 41:21-23 | Challenge | as to Prediction | ||||||||||||
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| Isaiah 41:26-28 | Challenge | as to Prediction | ||||||||||||
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| THE FUTILITY OF IDOLS |
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There follows now the second stage in the suit.
| In the first stage | Jehovah appealed, in support of His deity, to the fact that
it was He who had called the oppressor of the nations upon the arena of history. There the challenge was addressed to the worshippers of idols. |
| In this second stage | He appeals to the fact that He only knows or
can predict the future. Here the challenge is addressed to the idols themselves. |
It is with purpose that Jehovah is called the "King of Jacob,” as being the
tutelar God of Israel, in contrast to the tutelar deities of the heathen.
The
challenge to the latter to establish their deity is first of all addressed to
them directly in verse 21, and then indirectly in verse 22 a, where Jehovah connects
Himself with His people as the opposing party; but in verse 22 b He returns again
to a direct address.
(From Keil & Delitzsch Commentary on the Old Testament: New Updated Edition,
Electronic Database. Copyright (c) 1996 by Hendrickson Publishers, Inc.)
Jehovah for His part has displayed this knowledge, inasmuch as, at the very time when He threatened destruction to the heathen at the hands of Cyrus, He consoled His people with the announcement of their deliverance (vv. 8-20). It is therefore the turn of the idol deities now: "Let them bring forward and announce to us the things that will come to pass." the general idea of what is in the future stands at the head.
This is the explanation adopted by Stier and Hahn, the latter of whom has correctly expounded the word, as denoting "the events about to happen first in the immediate future, which it is not so difficult to prognosticate from signs that are discernible in the present."
The choice is given them
| either | to foretell "things at the beginning" - that which will take place first |
| or | to foretell "what they be" - that which will take place next |
1 Kings 18:21
And Elijah came unto all the people, and said, How long halt ye between two
opinions? if the LORD be God, follow him: but if Baal, then follow him. And the
people answered him not a word. (KJV)
1 Kings 18:27-29
(27) At noon Elijah mocked them, saying, Cry aloud, for he is a god; either he is
musing, or he has gone aside, or he is on a journey, or perhaps he is asleep and
must be awakened.
(28) And they cried aloud and cut themselves after their custom with knives and
lances until the blood gushed out upon them.
(29) Midday passed, and they played the part of prophets until the time for
offering the evening sacrifice, but there was no voice, no answer, no one who
paid attention. (AMP)
From The Dead Sea Scrolls Bible
| (21) Present your case, says the Lord. Submit your arguments, says the King of Jacob. (22) Let them approach and tell us what will happen. The former things, what were they? Tell us, so that we may consider them and know. Or (And we may know MT) the latter things or the things to come, let us hear. (23) Report on what is to come in the future, so that we may know that you are gods. Yes, do good or do evil, so that we together may hear (stare at one another MT) and see it. |
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Jehovah has thus placed Himself in opposition to the heathen and their gods, as the God of history and prophecy.
It now remains to be seen whether the idols
will speak, to prove their deity.
By no means; not only are they silent, but
they cannot speak.
Therefore Jehovah breaks out into words of wrath and
contempt.
You and your doings are equally nothing; and
whoever chooses you for protectors, and makes you the objects of his worship, is
morally the most degraded of beings.
(From Keil & Delitzsch Commentary on the Old Testament: New Updated Edition,
Electronic Database. Copyright (c) 1996 by Hendrickson Publishers, Inc.)
From The Dead Sea Scrolls Bible
| (24) Indeed, you and your work are nothing, (you are nothing, and your work does not exist MT) and whoever chooses you is an abomination. |
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One from the north: i.e. Cyrus.
This prophecy was made 137 years before its
fulfillment. Compare Isaiah 44:28; 45:1.
Isaiah 44:28
Who says of Cyrus, 'He is My shepherd, and he shall perform all My pleasure.
Isaiah 45:1
"Thus says the LORD to His anointed, to Cyrus, whose right
hand I have held — to subdue nations before him and loose the armor of kings.
The more conclusively and incontrovertibly, therefore, does Jehovah keep the field as the molder of history and foreteller of the future, and therefore as God above all gods.
The object of the verb hâ'iiroothii (I have raises up) is he who came when wakened up by Jehovah from the north and east, i.e., from Media and Persia, and, as the second clause affirms, who invokes or will invoke the name of Jehovah.
For although the Zarathustrian religion, which Cyrus followed, was nearest to
the Jehovah religion of all the systems of heathenism, it was still a heathen religion.
The doctrine of a great God (baga vazarka), the Creator of heaven and
earth, and at the same time of a great number of Bagas and
Yazatas, behind whose
working and worship the great God was thrown into the shade, is (apart from the
dualism condemned in Isa 45:7) the substance of the sacred writings of the Magi
in our possession, as confirmed by the inscriptions of the Achemenides.
But the awakened of Jehovah would, as is here predicted, "call with the name, or by means of the name, of Jehovah," which may mean either call upon this name, or call out the name.
History:
The main sources of information on the genealogy of the Persian kings are
Herodotus, Zenophon, Ctesias, Nicolas of Damascus (all B.C.E); and Arrian (2nd
century AD).
In 1846 Major (afterward Sir Henry) Rawlinson published a complete translation
of the trilingual Persian text on the isolated rock of Behistun, (or more
correctly Bahistun) which rises 1,700 feet out of the Plain, on the high road
from Babylonia to the East; in which Darius Hystaspis gives his own genealogy.
In the Cuneiform Cylinder account of the capture of Babylon, Cyrus states: - “I
am Cyrus the king…the great king, the mighty king, king of Tintir (Babylon),
king of Sumir, and Akkad, king of the regions of the earth, the son of Cambyses
the great king, ...etc.
From The Dead Sea Scrolls Bible
| (25) You are (I am MT) Stirring one up from the north, and they are (one is MT) coming from the rising of the sun. And he is called by his (my MT) name. Rulers will come like mire (He will come, rulers like mire MT) and like the potter, and he will trample the clay. |
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| As verse 25 | points back to the first charge against the heathen and their gods | (vv. 2-7) |
| So verses 26-28 | point back to the second | (vv 21-24) |
Not only did Jehovah manifest
Himself as the Universal Ruler in the waking up of Cyrus,
but as the Omniscient Ruler also.
If any one of the heathen deities had foretold this appearance of Cyrus so long before as at the very commencement of that course of history which had thus reached its goal, Jehovah with His people, being thus taught by experience, would admit and acknowledge their divinity.
meero'sh (OT: 7218) from the beginning -
Is used in the
same sense as in Isa 48:16: and also in ch.
41:4 and
40:21, where it refers
according to the context in each case, to the beginning of the particular line
of history.
Tsadiyq (OT: 6662) righteous -
Signifies either "he is right," i.e., in the
right (compare the Arabic siddik, genuine),
or in a neuter sense, "it is right"
(= true), i.e., the claim to divine honors is really founded upon divine
performances.
(From Keil & Delitzsch Commentary on the Old Testament: New Updated Edition,
Electronic Database. Copyright (c) 1996 by Hendrickson Publishers, Inc.)
The only reply that we can look for to the question in v. 26 is not, "I on the
contrary do it," but "I did it."
At the same time, the rendering is a correct
one: "Behold, behold them.
| "As the first," Jehovah replies (i.e., without any one anticipating me), "have I spoken to Zion: behold, behold, there it is," pointing with the finger of prophecy to the coming salvation, which is here regarded as present; |
| "and I gave to Jerusalem messengers of joy;" i.e., long ago, before what is now approaching could be known by any one, I foretold to my church, through the medium of prophets, the glad tidings of the deliverance from Babylon. |
It follows from vv. 26, 27 that the overthrow of Babylon and the redemption of Israel had long before been proclaimed by Jehovah through His prophets; and the futures in v. 28 are to be taken as imperfects:
| And I looked round, and there was no one (who announced
anything of the kind); and of these (the idols) there was no adviser (with regard to the future, Num 24:14), and none whom I could ask, and who answered me (the questioner). |
| just as the raising up of Cyrus proclaimed the sole omnipotence of Jehovah, |
| so did the fact that the deliverance of Zion-Jerusalem, for which the raising up of Cyrus prepared the way, had been predicted by Him long before, proclaim His sole omniscience. |
From The Dead Sea Scrolls Bible
| (26) Who has declared it from the beginning that we may know? Beforehand, that we may say, “It is right?” (He is right MT) Indeed, no one declared it, no one made a proclamation, and no one heard your words. (27) First, for Zion, there is slumber. (look, there they are MT) To Jerusalem, I will send a messenger. (28) When I look, no one is there among them; no one gives counsel or responds when I enquire of them. |
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This closing declaration of Jehovah terminates with similar words of wrath and contempt to those with which the judicial process ended in verse 24.
They are all worthless
| They are unable to predict future events They are unable to defend their friends They are unable to injure their enemies. |
Wind and confusion
| They have no power They have no solidity |
The doctrine of the whole chapter is
| Confidence should be reposed in God, and in him alone. |
| He is the friend of his people, and he is able to protect them. |
| He will deliver them from the hand of all their enemies. |
| He will always be their God. |
| He will always be their protector. |
| He will always be their guide. |
The idols of the pagan have no power
| It is folly to trust in them. It is sin to trust in them |
It may be added, also, that it is equally vain to trust in any being for
salvation but God. He only is able to protect and defend us; and it is a source
of unspeakable consolation now, as it was in times past, that he is the friend
of his people; and that, in times of deepest darkness and distress, he can raise
up deliverers, as he did Cyrus, and will in his own way and time rescue his
people from all their calamities.
(from Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
From The Dead Sea Scrolls Bible
| (29) Indeed, none of them exists, and their works are nothing. Their molten images are formless wind. |
Isaiah 42:1-43:13
Third Prophecy
The Mediator of Israel and Savior of the Gentiles
| In Isaiah chapter 2 | The kingdom of Christ |
| In Isaiah chapter 4:2-6 | The succeeding blessings and security of Christ’s kingdom |
| In Isaiah chapter 7:14 | The Lord himself shall give Israel a sign, by
a virgin having a son, who’s name will be Immanuel which means God with us according to Matthew 1:23 |
| In Isaiah chapter 9 | The great joy that Israel will have in the midst of afflictions by the birth and kingdom of Christ |
| In Isaiah chapter 11 | The peaceable kingdom of the Branch (Christ) out of the root of Jesse |
| In Isaiah chapter 32 | The king that shall reign in righteousness who is the Christ |
| In Isaiah chapter 35 | The joyful flourishing in the kingdom of Christ |
| In Isaiah chapter 40 | The preaching of John the Baptist, |
Paul the Learner
Matthew 12:17-21
(17) This was in fulfillment of what was spoken by the prophet Isaiah,
(18) Behold, My Servant Whom I have chosen, My Beloved in and with Whom My soul is
well pleased and has found its delight. I will put My Spirit upon Him, and He
shall proclaim and show forth justice to the nations.
(19) He will not strive or wrangle or cry out loudly; nor will anyone hear His
voice in the streets;
(20) A bruised reed He will not break, and a smoldering (dimly burning) wick He
will not quench, till He brings justice and a just cause to victory.
(21) And in and on His name will the Gentiles (the peoples outside of Israel) set
their hopes. [Isa 42:1-4.]
(AMP)
ISAIAH 42:1-17
ANTITYPE - MESSIAH
| Isaiah 42:1-4 | Messiah | Presented | |||||||
| Isaiah 42:5-7 | Messiah | Addressed | |||||||
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| Isaiah 42:13 | Messiah | Presented | |||||||
| Isaiah 42:14-16 | Messiah | Addressed | |||||||
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| THE SERVANT OF THE LORD |
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My Servant
Three are so called in this book of Isaiah:
| David | Isaiah 37:35 |
| Israel* | Isaiah 41:8; 42:19; 43:10; 44:1; 45:4; 48:20; 49:3-26 |
| Messiah | Isaiah 42:1; 65:8 |
The heen (behold) in Isa 41:29 is now followed by a second heen.
With the former, Jehovah pronounced sentence upon the idolaters and their idols.
With the latter, He introduces His "servant."
In Isa 41:8 this epithet was applied to the nation, which had been chosen as the servant and for the service of Jehovah.
| But the servant of Jehovah who is presented to us here is distinct from Israel, and has so strong an individuality and such marked personal features, that the expression cannot possibly be merely a personified collective. |
| Nor can the prophet himself be intended; for what is here affirmed of this servant of Jehovah goes infinitely beyond anything to which a prophet was ever called, or of which a man was ever capable. |
| It must therefore be the future Christ; and this is the view taken in the Targum, where the translation of our prophecy commences thus: "Hâ' 'abhdii Meshiichâ'" (Behold my Servant). |
(From Keil & Delitzsch Commentary on the Old Testament: New Updated Edition, Electronic Database. Copyright (c) 1996 by Hendrickson Publishers, Inc.)
The coming Savior is not depicted as the
Son of David, as in chapter 7-12, and
elsewhere, but appears as the embodied idea of Israel, i.e., as its truth and
reality embodied in one person.
The idea of "the servant of Jehovah" assumed, to
speak figuratively, the form of a pyramid.
| The Apex | is the person of the Mediator of salvation springing out of Israel |
| The Central Section | was that Israel, which was not merely Israel according to the flesh, but according to the spirit also |
| The Base | was Israel as a whole |
| (1) | as the center of the circle of the promised kingdom | the second David |
| (2) | the center of the circle of the people of salvation | the second Israel |
| (3) | the center of the circle of the human race | the second Adam |
Israel's true nature as a servant of God, which had its roots in the election and calling of Jehovah, and manifested itself in conduct and action in harmony with this calling, is all concentrated in Him, the One, as its ripest fruit. The gracious purposes of God towards the whole human race, which were manifested even in the election of Israel, are brought by Him to their full completion. While judgments are inflicted upon the heathen by the oppressor of the nations, and display the nothingness of idolatry, the servant of Jehovah brings to them in a peaceful way the greatest of all blessings.
From The Dead Sea Scrolls Bible
| (1) Here is my servant, whom I support, my chosen, in whom my soul delights. I have placed my spirit on him so that he may deliver his justice to the nations. |
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The prophet then proceeds to describe how the servant of Jehovah will manifest Himself in the world outside Israel by the promulgation of this right.
"His
voice" is the object of "lift up," as well as "cause to be heard."
Although He is certain of His divine call, and brings to the nations the highest
and best, His manner of appearing is nevertheless quiet, gentle, and humble; the
very opposite of those lying teachers, who endeavored to exalt themselves by
noisy demonstrations. He does not seek His own, and therefore denies Himself; He
brings what commends itself, and therefore requires no forced trumpeting.
From The Dead Sea Scrolls Bible
| (2) He will not cry out or raise his voice or make it heard in the street. |
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With this unassuming appearance there is associated a tender pastoral care.
The reference is a
general one, to those whose inner and outer life is only hanging by a slender
thread.
In the statement that in such a case as this He does not completely
break or extinguish, there is more implied than is really expressed.
Not only
will He not destroy the life that is dying out,
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His course is not to destroy,
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Matthew 12:20 quotes it, "He shall send forth judgment unto victory."
Truth has in itself the elements of victory over all opposing forces.
Truth is the victory of Him who is "the truth" (John
14:6).
(from Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright
(c) 1997 by Biblesoft)
From The Dead Sea Scrolls Bible
| (3) A crushed reed he will not break, and a faintly burning wick he will not quench. (Or perhaps be quenched 1Q1sa. quench it MT.) He will truly bring forth justice. |
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Matt 12:17-21
That it might be fulfilled which was spoken by Isaiah the prophet, saying:
"Behold! My Servant whom I have chosen,
My Beloved in whom My soul is well pleased!
I will put My Spirit upon Him, and He will declare justice to the Gentiles.
He will not quarrel nor cry out, nor will anyone hear His voice in the streets.
A bruised reed He will not break, and smoking flax He will not quench, till He sends forth justice to victory;
and in His name Gentiles will trust." (NKJV)
As yikªheh (OT:3543) (will not fail) points back to keehaah
uwpishtaah (smoking flax),
so yaaruwts (OT:7323) must point back to rtswts qnh (the bruised
or broken reed).
His zeal will not be extinguished, nor will anything
break His strength, till He shall have secured for right a firm standing on the
earth.
The courage and constancy with which He should persevere in this undertaking, so as to carry his point at last 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, It is finished; and he enables his apostles and ministers 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.
He brings forth judgment unto truth.
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He establishes justice in the earth.
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The isles of the Gentiles wait for his law.
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From The Dead Sea Scrolls Bible
| (4) And He will not grow faint or be crushed until he has established justice on earth; and the coastlands will inherit (wait for MT.) his law. |
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Luke 2:25-32
Now there was a man in Jerusalem called Simeon, who was righteous and devout. He
was waiting for the consolation of Israel, and the Holy Spirit was upon him.
It had been revealed to him by the Holy Spirit that he would not die before he
had seen the Lord's Christ. Moved by the Spirit, he went into the temple
courts. When the parents brought in the child Jesus to do for him what the
custom of the Law required, Simeon took him in his arms and praised God,
saying:
| "Sovereign Lord, as you have promised, you now dismiss
your servant in peace. For my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the Gentiles and for glory to your people Israel." (NIV) |
Isaiah 49:6
He says, It is too light a thing that you should be My servant to raise up the
tribes of Jacob and to restore the survivors [of the judgments] of Israel; I
will also give you for a light to the nations, that My salvation may extend to
the end of the earth. (AMP)
To open the blind eyes. Renewing the prophecy found in Isaiah 35:5.
The words of Jehovah are now addressed to His servant himself. He has not only an exalted vocation, answering to the infinite exaltation of Him from whom he has received his call; but by virtue of the infinite might of the Caller, he may be well assured that he will never be wanting in power to execute his calling.
What is it that Jehovah, the Author of all being and all life, the Creator of the heaven and the earth, says to His servant here? "I Jehovah have called thee 'in righteousness' " (cf., Isa 45:13, where Jehovah also says of Cyrus, "I have raised him up in righteousness").
The righteousness of God is the stringency with which He acts, in accordance with the will of His holiness. This will of holiness is, so far as the human race is concerned, and apart from the counsels of salvation, a will of wrath;
| but from the standpoint of these counsels it is a will of love, |
Accordingly, tsedeq (in righteousness) denotes the action of God in accordance with His purposes of love and the plan of salvation.
| It signifies just the same as what we should call in New Testament phraseology the holy love of God, which, because it is a holy love, has wrath against its despisers as its obverse side, but which acts towards men not according to the law of works, but according to the law of grace. |
The word has this evangelical sense here, where Jehovah says of the Mediator of His counsels of love, that He has called Him in strict adherence to the will of His love, which will show mercy as right, but at the same time will manifest a right of double severity towards those who scornfully repel the offered mercy. That He had been called in righteousness, is attested to the servant of Jehovah by the fact that Jehovah has taken Him by the hand, and guards Him, and appoints Him.
An unprejudiced commentator must admit that the "servant of Jehovah" is pointed out here, as
| He in whom and through whom Jehovah concludes a new covenant with His people, |
The mediator of this covenant with Israel cannot be Israel itself, not even the true Israel, as distinguished from the mass; on the contrary, the remnant left after the sweeping away of the mass is the object of this covenant.
Let us bear in mind, that the servant of Jehovah appears here not only as one who is the medium of a covenant to the nation, and of light to the Gentiles,
| but as being himself the people's covenant and heathen's light, |
| and becomes in his own person the light which illumines the dark heathen world. |
This is surely more than could be affirmed of any prophet, even of Isaiah or
Jeremiah.
Hence the "servant of Jehovah" must be
| That One who was the goal and culminating point to which, from the very first, the history of Israel was ever pressing on; |
| That One who throws into the shade not only all that prophets did before, but all that had been ever done by Israel's priests of kings; |
| That One who arose out of Israel, for Israel and the whole human race, and who stood in the same relation not only to the wider circle of the whole nation, but also to the inner circle of the best and noblest within it, as the heart to the body which it animates, or the head to the body over which it rules. |
All that Cyrus did was simply to throw the idolatrous nations into a state of alarm, and set the exiles free. But the Servant of Jehovah opens blind eyes; and therefore the deliverance which He brings is not only redemption from bodily captivity, but from spiritual bondage also.
| He leads His people, and the Gentiles also, out of night into light |
| He is the Redeemer of all that need redemption and desire salvation |
Matthew 9:27-31
(27) And when Jesus departed thence, two blind men followed him, crying, and
saying, Thou Son of David, have mercy on us.
(28) And when he was come into the house, the blind men came to him: and Jesus
saith unto them, Believe ye that I am able to do this? They said unto him, Yea,
Lord.
(29) Then touched he their eyes, saying, According to your faith be it unto you.
(30) And their eyes were opened; and Jesus straightly charged them, saying, See
that no man know it.
(31) But they, when they were departed, spread abroad his fame in all that
country. (KJV)
From The Dead Sea Scrolls Bible
| (5) Thus says the God, and God (the God the Lord MT.) who created the heavens and stretched them out, who spread out the earth and its produce, who gives breath to the people upon it, and spirit to those who walk on it: (6) I have called you in righteousness and have taken hold of your hand. I have preserved you and established you as a covenant to the people, (An everlasting covenant 4Q1sa (h).) as a light to the nations, (7) to open blind eyes, to lead those bound (prisoners 4Q1sa (h) and MT.) out of the dungeon and those sitting in darkness out of the prison. |
|
I am Yahweh
Here he turns to the people, and assures them that he is the only true
God, and that he will not suffer the praise that is due to him to be given
to any other, or to any graven image.
| The name Yahweh signifies being, or
essential existence. It is a name which is given to none but the true God, and which is everywhere in the Scriptures used to distinguish him from all others. |
God claims that all appropriate honors should be rendered to him, and that men
should cherish no opinions, maintain no doctrines, indulge in no feelings, that
would be derogatory to the honor of his name.
This declaration is designed to
counteract the propensity everywhere manifest to attribute to man that which
belongs to God, or to ascribe to our own wisdom, skill, or power, that which he
alone can accomplish.
He would not permit graven
images to receive the praise of having done that which he himself had
accomplished.
(from Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)
John 5:43
I am come in my Father's name, and ye receive me not: if another shall come
in his own name, him ye will receive. (KJV)
From The Dead Sea Scrolls Bible
| (8) I the Lord am the one, and I will not give my name or my glory to another nor my praise to idols. |
|
First the overthrow of idolatry,
then the restoration of Israel and conversion
of the Gentiles:
this is the double work of Jehovah's zeal which is already in
progress.
The "first" is the rise of Cyrus, and the agitation of the nations which it occasioned - events which not only formed the starting-point of the prophecy in these addresses, whether the captivity was the prophet's historical or ideal standpoint, but which had no less force in themselves, as the connection between the first and second halves of the verse before us imply, as events both foreknown and distinctly foretold by Jehovah.
The "new things" which Jehovah now foretells before their visible development (Isaiah 43:19 - See, I am doing a new thing! Now it springs up; do you not perceive it?),
| the restoration of Israel, for which the defeat of their oppressors prepares the say, and |
| the conversion of the heathen, |
(From Keil & Delitzsch Commentary on the Old Testament: New Updated Edition, Electronic Database. Copyright (c) 1996 by Hendrickson Publishers, Inc.)
From The Dead Sea Scrolls Bible
| (9) See, the former things have come about, and I am announcing the new things. Before they unfold I am making you aware of them. |
| PRAISE TO THE LORD |
|
The prediction of these "new things," which now follows,
looks away from all human mediation.
They are manifestly the work of Jehovah Himself, and consist
primarily in the subjugation of His enemies, who are holding His
people in captivity.
The "new things" furnish the impulse and materials of "a
new song," such as had never been heard in the heathen world before.
This whole group of verses is like a variation of Isa 24:14-15.
The standing-place, whence the summons is uttered, is apparently Ezion-geber, at the head of the Elanitic Gulf, that seaport town from which in the time of the kings the news of the nations reached the Holy Land through the extensive commerce of Israel. From this point the eye stretches to the utmost circle of the earth, and then returns from the point where it meets with those who
Go down to the sea
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The islands and coast lands
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The desert and its cities
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The villages that Kedar inhabits
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The inhabitants of Sela
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In verse 13 there follows the reason for this summons, and the theme of the new song in honor of the God of Israel, viz., His victory over His enemies, the enemies of His people.
Revelations 19:11-16
(11) After that I saw heaven opened, and behold, a white horse [appeared]! The one
Who was riding it is called Faithful (Trustworthy, Loyal, Incorruptible, Steady)
and True, and He passes judgment and wages war in righteousness (holiness,
justice, and uprightness). [Ezek 1:1.]
(12) His eyes [blaze] like a flame of fire, and on His head are many kingly crowns
(diadems); and He has a title (name) inscribed which He alone knows or can
understand. [Dan 10:6.]
(13) He is dressed in a robe dyed by dipping in blood, and the title by which He
is called is The Word of God.
(14) And the troops of heaven, clothed in fine linen, dazzling and clean, followed
Him on white horses.
(15) From His mouth goes forth a sharp sword with which He can smite (afflict,
strike) the nations; and He will shepherd and control them with a staff
(scepter, rod) of iron. He will tread the winepress of the fierceness of the
wrath and indignation of God the All-Ruler (the Almighty, the omnipotent). [Ps
2:9.]
(16) And on His garment (robe) and on His thigh He has a name (title) inscribed,
KING OF KINGS AND LORD OF LORDS. [Deut 10:17; Dan 2:47.]
(AMP)
From The Dead Sea Scrolls Bible
| (10) Sing to the Lord a new song and his praise from the end of the earth, you who travel the sea and everything in it, coastlands and their inhabitants. (11) Let the desert cry out, its cities and the villages that Kedar inhabits, and let the inhabitants of Sela sing for joy. Let them shout aloud (cry joyfully MT.) from the tops of the mountains. (12) Let them give glory to the Lord and declare his praise in the coastlands. (13) The Lord goes forth like a warrior. He fires up his furor like a man of war. Showing his anger, he shouts aloud. (He makes a war cry and shouts his anger aloud MT.) He prevails against his enemies. |
| LESSON 20 FROM THE AMPLIFIED VERSION |
Isaiah 41:14 - 42:13 - from the Amplified Version
41:14
Fear not, you worm Jacob,
you men of Israel! I will help you, says the Lord; your Redeemer is the Holy One
of Israel.
(15) Behold, I will make you to be a new, sharp, threshing instrument which has
teeth; you shall thresh the mountains and beat them small, and shall make the
hills like chaff.
(16) You shall winnow them, and the wind shall carry them away, and the tempest or
whirlwind shall scatter them. And you shall rejoice in the Lord, you shall glory
in the Holy One of Israel.
(17) The poor and needy are seeking water when there is none; their tongues are
parched with thirst. I the Lord will answer them; I, the God of Israel, will not
forsake them.
(18) I will open rivers on the bare heights, 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 acacia, the myrtle, and the
wild olive; I will set the cypress in the desert, the plane [tree] and the pine
[tree] together,
(20) That men may see and know and consider and understand together that the hand
of the Lord has done this, that the Holy One of Israel has created it.
(21) [You idols made by men's hands, prove your divinity!] Produce your cause [set
forth your case], says the Lord. Bring forth your strong proofs, says the King
of Jacob.
(22) Let them bring them forth and tell us what is to happen. Let them tell us the
former things, what they are, that we may consider them and know the outcome of
them; or declare to us the things to come.
(23) Tell us the things that are to come hereafter, that we may know that you are
gods; yes, do good or do evil [something or other], that we may stare in
astonishment and be dismayed as we behold [the miracle] together!
(24) Behold, you [idols] are nothing, and your work is nothing! The worshiper who
chooses you is an abomination [extremely disgusting and shamefully vile in God's
sight]. [1 Corinthians 8:4.]
(25) I have raised up and impelled to action one from the north [Cyrus], and he
comes; from the rising of the sun he calls upon My name [recognizing that his
victories have been granted to him by Me]. And he shall tread upon rulers and
deputies as upon mortar and as the potter treads clay. [He comes with the
suddenness of a comet, but none of the idol oracles of the nations has
anticipated it.] [2 Chronicles 36:23; Ezra 1:1-3.]
(26) [What idol] has declared this from the beginning, that we could know? And
beforetime, that we could say that he is [unquestionably] right? Yes, there is
none who declares it, yes, there is none who proclaims it; yes, [for the truth
is, O you dumb idols] there is none who hears you speak!
(27) I [the Lord] first gave to Zion the announcement, Behold, [the Jews will be
restored to their own land, and the man Cyrus shall be raised up who will
deliver them] behold them! And to Jerusalem I gave a herald [Isaiah] bringing
the good news. [Isaiah 40:9; 52:7.]
(28) For I look [upon the heathen prophets and the priests of pagan practices] and
there is no man among them [who could predict these events], and among these
[idols] there is no counselor who, when I ask of him, can answer a word.
(29) Behold, these [pagan prophets and priests] are all emptiness (falseness and
futility)! Their works are worthless; their molten images are empty wind
(confusion and waste).
42:1 BEHOLD MY Servant, Whom I uphold, My elect in Whom My soul delights! I have
put My Spirit upon Him; He will bring forth justice and right and reveal truth
to the nations. [Matthew 3:16,17.]
(2) He will not cry or shout aloud or cause His voice to be heard in the street.
(3) A bruised reed He will not break, and a dimly burning wick He will not quench;
He will bring forth justice in truth. [Matthew 12:17-21.]
(4) He will not fail or become weak or be crushed and discouraged till He has
established justice in the earth; and the islands and coastal regions shall wait
hopefully for Him and expect His direction and law. [Romans 8:22-25.]
(5) Thus says God the Lord — He Who created the heavens and stretched them forth,
He Who spread abroad the earth and that which comes out of it, He Who gives
breath to the people on it and spirit to those who walk in it:
(6) I the Lord have called You [the Messiah] for a righteous purpose and in
righteousness; I will take You by the hand and will keep You; I will give You
for a covenant to the people [Israel], for a light to the nations [Gentiles],
(7) To open the eyes of the blind, to bring out prisoners from the dungeon, and
those who sit in darkness from the prison. [Matthew 12:18-21.]
(8) I am the Lord; that is My name! And My glory I will not give to another, nor
My praise to graven images.
(9) Behold, the former things have come to pass, and new things I now declare;
before they spring forth I tell you of them.
Isaiah 42:10-13
(10) Sing to the Lord a new song, and His praise from the end of the earth! You
who go down to the sea, and all that is in it, the islands and coastal regions
and the inhabitants of them [sing a song such as has never been heard in the
heathen world]!
(11) Let the wilderness and its cities lift up their voices, the villages that
Kedar inhabits. Let the inhabitants of the rock [Sela or Petra] sing; let them
shout from the tops of the mountains!
(12) Let them give glory to the Lord and declare His praise in the islands and
coastal regions.
(13) The Lord will go forth like a mighty man, He will rouse up His zealous
indignation and vengeance like a warrior; He will cry, yes, He will shout aloud,
He will do mightily against His enemies.
(End of Lesson 20)
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