ISAIAH 44 COMMENTARY

EDITED BY GLENN PEASE

Israel the Chosen

44 But now listen, Jacob, my servant,

Israel, whom I have chosen.

1.BARNES, Yet now hear - This should be read in immediate connection with the previous chapter. Notwithstanding you have sinned, yet now hear the gracious promise which is made in regard to your deliverance.

2. Pulpit, Yet now hear; i.e. "be not dismayed at what has been said. Listen a little longer." O Jacob

my servant, etc. A recurrence to the terms of endearment used in Isa_41:8, showing that words of favour

and' promise are about to follow.

3. GILL, Yet now hear, O Jacob my servant,.... These words are directed to a remnant according to the election of grace among the Jews, about the time when their princes should be profaned, and the body of the people should be given to curse and reproaches; and who are distinguished from them by the title of the Lord's "servants": who, being called by grace, were made willing to serve him in righteousness and holiness, either by preaching his Gospel, and so had the title of the servants of the most high God, which show unto men the way of salvation; or by observing his commands and ordinances, and walking agreeably to his will, serving him acceptably with reverence and godly fear; as they are also, in the next clause, distinguished from the rest by their being "chosen" of God: and these, having ears to hear, are called upon to hearken to what the Lord had to say unto them; for, notwithstanding the sorrowful things delivered out in the latter part of the preceding chapter, threatening destruction to the nation of the Jews; yet he had some comfortable things to say to this remnant, and therefore would now have them hear them, and attend unto them for their use and comfort: and Israel whom I have chosen; an Israel out of Israel; a seed the Lord had reserved for himself, whom he had chosen in Christ before the world was; to be holy and happy, to grace here and glory hereafter, to believe in him, and profess his name, and to serve him in their day and generation, either in a more public, or in a more private way; chosen vessels they were to bear his name, and show forth his praise. What they were to hear and hearken to is as follows,

4. HENRY, Two great truths are abundantly made out in these verses: -

I. That the people of God are a happy people, especially upon account of the covenant that is between them and God. The people of Israel were so as a figure of the gospel Israel. Three things complete their happiness: -

1. The covenant-relations wherein they stand to God, Isa_44:1, Isa_44:2. Israel is here called

Jeshurun - the upright one; for those only, like Nathanael, are Israelites indeed, in whom is no guile, and those only shall have the everlasting benefit of these promises. Jacob and Israel had

been represented, in the close of the foregoing chapter, as very provoking and obnoxious to

God's wrath, and already given to the curse and to reproaches; but, as if God's bowels yearned

towards him and his repentings were kindled together, mercy steps in with a non-obstante - notwithstanding, to all these quarrels: Yet now, hear, O Jacob my servant! thou and I will be friends again for all this. God had said (Isa_43:25), I am he that blotteth out thy transgression, which is the only thing that creates this distance; and when that is taken away the streams of

mercy run again in their former channel. The pardon of sin is the inlet of all the other blessings

of the covenant. So and so I will do for them, says God (Heb_8:12), for I will be merciful to their unrighteousness. Therefore hear, O Jacob! hear these comfortable words; therefore fear not, O Jacob! fear not thy troubles, for by the pardon of sin the property of them too is altered. Now the relations wherein they stand to him are very encouraging. (1.) They are his servants; and those that serve him he will own and stand by and see that they be not wronged. (2.) They are his

chosen, and he will abide by his choice; he knows those that are his, and those whom he has chosen he takes under special protection. (3.) They are his creatures. He made them, and brought them into being; he formed them, and cast them into shape; he began betimes with them, for he formed them from the womb; and therefore he will help them over their difficulties and help them in their services.

5.JAMISON, Isa_44:1-28. Continuation of the previous chapter.

Yet Though thou hast sinned, yet hear Gods gracious promise as to thy deliverance.

chosen (Isa_41:8).

6.K&D, The prophet cannot bear to dwell any longer upon this dark picture of their state of punishment; and light of the promise breaks through again, and in this third field of the fourth prophecy in all the more intensive form. And now hear, O Jacob my servant, and Israel whom I have chosen. Thus saith Jehovah, thy Creator, and thy Former from the womb, who cometh to thy help; Fear not, my servant Jacob; and Jeshurun, whom I have chosen! For I will pour out water upon thirsty ones, and brooks upon the dry ground; will pour out my Spirit upon thy seed, and my blessing upon thine after-growth; and they shoot up among the grass, as willows by flowing waters. In contrast with the cheerem, i.e., the setting apart for destruction, there is here presented the promise of the pouring out of the Spirit and of blessing; and in

contrast with the gidduphm, the promise of general eagerness to come and honour Israel and its God (Isa_44:5). The epithets by which Jehovah designates Himself, and those applied to Israel in Isa_44:1, Isa_44:2, make the claim to love all the more urgent and emphatic. The accent

which connects , so as to make by itself an attributive clause like , is confirmed by Isa_44:24 and Isa_49:5 : Israel as a nation and all the individuals within it are, as the chosen servant of Jehovah (Isa_49:1), the direct formation of Jehovah Himself from the remotest point of their history. In Isa_44:26, Jeshurun is used interchangeably with Jacob. This

word occurs in three other passages (viz., Deu_32:15; Deu_33:5, Deu_33:26), and is always

written with kibbutz, just as it is here. The rendering in Gr. Ven. is founded upon the

supposition that the word is equivalent to - a strange contraction, which is inadmissible, if

only on account of the substitution of for . The points back to , to be straight or even;

hence A. S. Th. 2 (elsewhere 2), Jerome rectissimus (though in Deu_32:15 he

renders it, after the lxx, dilectus). It is an offshoot of = (Psa_25:21), like , from

, ; and un (= on) does not stamp it as a diminutive (for , which Kamphausen adduces in

opposition to Hengstenberg and Volck, does not stand in the same relation to as mannikin to

man, but rather as the image of a man to a man himself; compare the Arabic insa>n). We must not render it therefore as an affectionate diminutive, as Gesenius does, the more especially as Jehovah, though speaking in loving terms, does not adopt the language of a lover. The relation

of Jeshurun to is rather the same as that of to , so that the real meaning is gentleman, or one of gentlemanly or honourable mind, though this need not appear in the translation, since the very nature of a proper name would obliterate it

7. Maclaren JACOB-ISRAEL-JESHURUN

You observe that there are here three different names applied to the Jewish nation. Two of them, namely Jacob and Israel, were borne by their great ancestor, and by him transmitted to his descendants. The third was never borne by him, and is applied to the people only here and in the Book of Deuteronomy.

The occurrence of all three here is very remarkable, and the order in which they stand is not accidental. The prophet begins with the name that belonged to the patriarch by birth; the name of nature, which contained some indications of character. He passes on to the name which commemorated the mysterious conflict where, as a prince, Jacob had power with God and prevailed. He ends with the name Jeshurun, of which the meaning is the righteous one, and which was bestowed upon the people as a reminder of what they ought to be.

Now, as I take it, the occurrence of these names here, and their sequence, may teach us some very important lessons; and it is simply to these lessons, and not at all to the context, that I ask your attention.

I. I take, then, these three names in their order as teaching us, first, the path of transformation.

Every Jacob may become a righteous one, if he will tread Jacobs road. We start with that first name of nature which, according to Esaus bitter etymology of it, meant a supplanter-not without some suggestions of craft and treachery in it. It is descriptive of the natural disposition of the patriarch, which was by no means attractive. Cool, calculating, subtle, with a very keen eye to his own interests, and not at all scrupulous as to the means by which he secured them, he had no generous impulses, and few unselfish affections. He told lies to his poor old blind father, he cheated his brother, he met the shiftiness of Laban with equal shiftiness. It was diamond cut diamond all through. He tried to make a bargain with God Himself at Bethel, and to lay down conditions on which he would bring Him the tenth of his substance. And all through his earlier career he does not look like the stuff of which heroes and saints are made.

But in the mid-path of his life there came that hour of deep dejection and helplessness, when, driven out of all dependence on self, and feeling round in his agony for something to lay hold

upon, there came into his nightly solitude a vision of God. In conscious weakness, and in the confidence of self-despair, he wrestled with the mysterious Visitant in the only fashion in which He can be wrestled with. He wept and made supplication to Him, as one of the prophets puts it, and so he bore away the threefold gift-blessing from those mighty lips whose blessing is the communication, and not only the invocation, of mercy, a deeper knowledge of that divine and mysterious Name, and for himself a new name.

That new name implied a new direction given to his character.

Hitherto he had wrestled with men whom he would supplant, for his own advantage, by craft and subtlety; henceforward he strove with God for higher blessings, which, in striving, he won. All the rest of his life was on a loftier plane. Old ambitions were dead within him, and though the last of these names in our text was never actually borne by him, he began to deserve it, and grew steadily in nobleness and beauty of character until the end, when he sang his swan-song and lay down to die, with thanksgiving for the past and glowing prophecies for the future, pouring from his trembling lips.

And now, brethren, that is the outline of the only way in which, from out of the evil and the sinfulness of our natural disposition, any of us can be raised to the loftiness and purity of a righteous life. There must be a Peniel between the two halves of the character, if there is to be transformation.

Have you ever been beaten out of all your confidence, and ground down into the dust of self-disgust and self-abandonment? Have you ever felt, there is nothing in me or about me that I can cling to or rely upon? Have you ever in the thickest of that darkness had, gleaming in upon your solitude, the vision of His face, whose face we see in Jesus Christ? Have you ever grasped Him who is infinitely willing to be held by the weakest hand, and who never makes as though He would go further, except in order to induce us to say, with deeper earnestness of desire, Abide with us, for it is dark? And have you ever, in fellowship with Him thus, found pouring into your enlightened mind a deeper reading of the meaning of His character and a fuller conception of the mystery of His love? And have you ever-certainly you have if these things have preceded it, certainly you have not if they have not -have you ever thereby been borne up on to a higher level of feeling and life, and been aware of new impulses, hopes, joys, new directions and new capacities budding and blossoming in your spirit?

Brethren! there is only one way by which, out of the mire and clay of earth, there can be formed a fair image of holiness, and that is, that Jacobs experience, in deeper, more inward, more wonderful form, should be repeated in each one of us; and that thus, penitent and yet hopeful, we should behold the glory of God in the face of Jesus Christ, and draw from Him our righteousness. That is the path of transformation. The road passes through Peniel, and Jacob must become Israel before he is Jeshurun. He must hold communion with God in Christ before he is clothed with righteousness.

How different that path is from the road which men are apt to take in working out their own self-improvement! How many forms of religion, and how many toiling souls put the cart before the horse, and in effect just reverse the process, and say practically-first make yourselves righteous, and then you will have communion with God! That is an endless and a hopeless task. I have no doubt that some of you have spent-and I would not say wasted, but it has been almost so-years of life, not without many an honest effort, in the task of self-improvement, and are very much where you were long ago. Why have you failed? Because you have never been to Peniel. You have never seen the face of God in Christ, You have not received from Him the blessing, even righteousness, from the God of your salvation.

Dear friends, give up treading that endless, weary path of vain effort; and learn-oh! learn-that the righteousness which makes a soul pure and beautiful must come as a gift from God, and is given only in Jesus Christ.

This sequence too, I think, may very fairly be used to teach us the lesson that there is no kind of character so debased but that it may partake of the purifying and ennobling influence. All the Jacobs may be turned into righteous ones, however crafty, however subtle, however selfish, however worldly they are. Christianity looks at no man and says, That is too bad a case for me to deal with. It will undertake any and every case, and whoever will take its medicines can be cured of whatsoever disease he had.

To all of us, no matter what our past may have been, this blessed message comes: There is hope for thee, if thou wilt use these means. Only remember, the road from the depths of evil to the heights of purity always lies through Peniel. You must have power with God and draw a blessing from Him, and hold communion with Him, before you can become righteous.

How do they print photographs? By taking sensitive paper, and laying it, in touch with the negative, in the sun. Lay your spirits on Christ, and keep them still, touching Him, in the light of God, and that will turn you into His likeness. That, and nothing else will do it.

II. And now there is a second lesson from the occurrence of these three names, viz., here we may find expressed the law for the Christian life.

There are some religious people that seem to think that it is enough if only they can say; Well! I have been to Jesus Christ and I have got my past sins forgiven; I have been on the mountain and have held communion with God; I do know what it is to have fellowship with Him, in many an hour of devout communion. and who are in much danger of treating the further stage of simple, practical righteousness as of secondary importance. Now the order of these names here points the lesson that the apex of the pyramid, the goal of the whole course, is-Righteousness. The object for which the whole majestic structure of Revelation has been builded up, is simply to make good men and women. God does not tell us His Name merely in order that we may know His Name, but in order that, knowing it, we may be smitten with the love of it, and so may come into the likeness of it. There is no religious truth which is given men for the sake of clearing their understandings and enlightening their minds only. We get the truth to enlighten our minds and to clear our understandings in order that thereby, as becomes reasonable men with heads on our shoulders, we may let our principles guide our conduct. Conduct is the end of principle, and all Revelation is given to us in order that we may be pure and good men and women.

For the same end all Gods mercy of forgiveness and deliverance from guilt and punishment in Jesus Christ is given to you, not merely in order that you may escape the penalties of your evil, but in order that, being pardoned, you may in glad thankfulness be lifted up into an enthusiasm of service which will make you eager to serve Him and long to be like Him. He sets you free from guilt, from punishment, and His wrath, in order that by the golden cord of love you may be fastened to Him in thankful obedience. Gods purpose in redemption is that we, being delivered out of the hand of our enemies should serve Him without fear, in holiness and righteousness before Him all our days.

And in like manner, righteousness, by which, in the present connection, we mean simply the doing of the things, and the being the character, which a conscience enlightened by the law of God dictates to us to be and to do-righteousness is the intention and the aim of all religious emotion and feeling. It is all very well to have the joy of fellowship with God in our inmost soul, but there is a type of Christianity which is a great deal stronger on the side of devout emotion than on the side of transparent godliness; and although it becomes no man to say what Jesus Christ could say to those whose religion is mainly emotional, Hypocrites! it is the part of every honest preacher to warn all that listen to him that there does lie a danger, a very real danger,

very close to some of us, to substitute devout emotion for plain, practical goodness, and to be a great deal nearer God in the words of our prayers than we are in the current and set of our daily lives. Take, then, these three names of my text as flashing into force and emphasis the exhortation that the crown of all religion is righteousness, and as preaching, in antique guise, the same lesson that the very Apostle of affectionate contemplation uttered with such earnestness:-Little children! let no man deceive you. He that doeth righteousness is righteous, even as He is righteous. An ounce of practical godliness is worth a pound of fine feeling and a ton of correct orthodoxy. Remember what the Master said, and take the lesson in the measure in which you need it: Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name done many wonderful works? And then will I profess unto them, I never knew you, depart from Me. And the proof that I never knew you, nor you Me, is: Ye that work iniquity.

III. Then there is another lesson still which I draw from these words, viz. the merciful judgment which God makes of the character of them that love Him.

Jeshurun means the righteous one. How far beneath the ideal of the name these Jewish people fell we all know, and yet the name is applied to them. Although the realisation of the ideal has been so imperfect, the ideal is not destroyed. Although they have done so many sins, yet He calls them by His name of righteous. And so we Christian people find that the New Testament calls us saints. That name is not applied to some select and lofty specimens of Christianity, but to all Christians, however imperfect their present life and character may be. Then people sneer and say, Ah! a strange kind of saints these Christians are! Do you think that a man can condone practical immorality by saying that he is trusting in Jesus Christ? The Churchs saint seems to mean less than the worlds man of honour. God forbid that it should be fancied that Christian sainthood is more tolerant of evil than worldly morality, or has any fantastic standard of goodness which makes up for departures from the plain rule of right by prayers and raptures. But surely there may be a principle of action deep down at the bottom of a heart, very feeble in its present exercise and manifestation, which yet is the true man, and is destined to conquer the whole nature which now wars against it. Here, for instance, is a tiny spark, and there is a huge pile of damp, green wood. Yes; and the little spark will turn all the wood into flame, if you give it time and fair play. The leaven may be hid in an immensely greater mass of meal, but it, and not the three measures of flour, is the active principle. And if there is in a man, overlaid by ever so many absurdities, and contradictions, and inconsistencies, a little seed of faith in Jesus Christ, there will be in him proportionately a little particle of a divine life which is omnipotent, which is immortal, which will conquer and transform all the rest into its own likeness; and He who sees not as men see, beholds the inmost tendencies and desires of the nature, as well as the facts of the life, and discerning the inmost and true self of His children, and knowing that it will conquer, calls us righteous ones, even while the outward life has not yet been brought into harmony with the new man, created in righteousness after Gods image.

All wrong-doing is inconsistent with Christianity, but, thank God, it is not for us to say that any wrong-doing is incompatible with it; and therefore, for ourselves there is hope, and for our estimate of one another there ought to be charity, and for all Christian people there is the lesson-live up to your name. Noblesse oblige! Fulfil your ideal. Be what God calls you, and press toward the mark for the prize.

If one had time to deal with it, there is another lesson naturally suggested by these names, but I only put it in a sentence and leave it; and that is the union between the founder of the nation and the nation. The name of the patriarch passes to his descendants, the nation is called after him that begat it. In some sense it prolongs his life and spirit and character upon the earth. That is the old-world way of looking at the solidarity of a nation. There is a New Testament fact which goes even deeper than that. The names which Christ bears are given to Christs followers. Is He a

King, is He a Priest? He makes us kings and priests. Is He anointed the Messiah? God hath anointed us in Him. Is He the Light of the World?

Ye are the lights of the world. His life passeth into all that love Him in the measure of their trust and love. We are one with Jesus if we rest upon Him; one in life, one in character, approximating by slow degrees, but surely, to His likeness; and blessed be His name! one in destiny. Then, my friend, if you will only keep near that Lord, trust Him, live in the light of His face, go to Him in your weakness, in your despair, in your self-abandonment; wrestle with Him, with the supplication and the tears that He delights to receive, then you will be knit to Him in a union so real and deep that all which is His shall be yours, His life shall be the life of your spirit, His power the strength of your life, His dominion the foundation of your dignity as a prince with God, His all-prevailing priesthood the security that your prayer shall have power, and the spotless robe of His righteousness the fine linen, clean and white, in which arrayed, you shall be found of Him, and in Him at last, in peace, not having your own righteousness, but that which is through the faith of Christ, the righteousness which is of God by faith.

8. SBC, The occurrence of the three names, "Jacob, Israel, Jesurun," together is very remarkable, and the order in which they stand is not accidental. The prophet begins with the name that belonged to the patriarch by birth; the name of nature, which contained some indications of character. He passes on to the name which commemorated the mysterious conflict where, as a prince, he had power with God and prevailed. He ends with the name of Jesurun, of which the meaning is "the righteous one," and which was bestowed upon the people as a reminder of what they ought to be.

I. These three names in their order teach us, first, the path of transformation. Every Jacob may become a righteous one, if he will tread Jacobs road. There must be a Peniel between the two halves of the character if there is to be transformation. Jacob must become Israel before he is Jesurun; he must hold communion with God in Christ before he is clothed with righteousness.

II. Here we may find expressed the law for the Christian life. The order of these names here points the lesson that the apex of the pyramid, the goal of the whole course, is righteousness. The object for which the whole majestic structure of revelation has been builded up is simply to make good men and women.

III. Notice the merciful judgment which God makes of the character of them that love Him, Jesurun means "the righteous one." How far beneath the ideal of the name these Jewish people fell we all know, and yet the name is applied to them. Although the realisation of the ideal has been so imperfect, the ideal is not destroyed. Although they have done so many sins, yet He calls them by His name of righteous. And so we Christian people find that the New Testament calls us saints. He who sees not as men see beholds the inmost tendencies and desires of the nature, as well as the facts of the life, and discerning the inmost and true self of His children, and knowing that it will conquer, calls us "righteous ones," even while the outward life has not yet been brought into harmony with the new man, created in righteousness after Gods image.

A. Maclaren, Christian Commonwealth, Feb. 5th, 1885.

9. CALVIN, 1.Yet now hear. Having a little before rebuked the transgressions of the

people, and declared that all deserved eternal perdition, because both

the princes and the people had polluted everything by their crimes, he

now mitigates that severity of punishment, and comforts the people. In

this passage I consider the particle (vau) to mean But or Yet, as in

many other passages. As if he had said, grievous afflictions are about

to overtake thee, yet now hear what I will do for thy sake. The verse

must be viewed in connection with the former argument, because the Lord

declares that he will never permit his people to perish altogether,

though they be grievously afflicted. Hence infer, that God is never so

angry with his Church as not to leave some room for mercy, as we have

already seen on many occasions. The consequence is, that the prophets,

whenever they threaten, always add some consolation as an abatement.

But lest we should imagine that men have deserved it by their good

conduct, he therefore adds, whom I have chosen; for we do not serve God,

because we are entitled to it, or deserve it, but because he renders us

fit by a free election. In this passage, therefore, the words Servant

and Elect are synonymous, yet so that election comes first in order, and

therefore David says that he was God before he was born, because

even from his mother womb he had been received into God family.

(Psa_22:10.)

2 This is what the Lord says

he who made you, who formed you in the womb,

and who will help you:

Do not be afraid, Jacob, my servant,

Jeshurun,[a] whom I have chosen.

1.BARNES, Thus saith the Lord that made thee - (See the note at Isa_43:1).

And formed thee from the womb - This is equivalent to the declaration that he was their Maker, or Creator. It means, that from the very beginning of their history as a people, he had formed and moulded all their institutions, and directed all things in regard to them - as much as he is the former of the body from the commencement of its existence. It may be observed that the words, from the womb, are joined by some interpreters with the phrase, that formed thee, meaning, that he had been the originator of all their customs, privileges, and laws, from the beginning of their history; and by others with the phrase, will help thee, meaning, that from the commencement of their existence as a nation, he had been their helper. According to the Masoretic marks of distinction, the former is the true sense. So the Septuagint, Aben Ezra, Kimchi, Lowth, etc.; but Jerome, Luther, and some others, prefer the latter mode.

Fear not - (See the note at Isa_41:10). Though you have sinned as a people Isa_43:23-24, Isa_43:27, and though all these heavy judgments have come upon you Isa_43:28, yet you have no reason to fear that God will finally abandon and destroy you.

And thou Jeshurun - ( vayeshuru>n). This word occurs but four times in the Bible, as a poetical name for the people of Israel, apparently expressing affection and tenderness (Deu_32:15; Deu_33:5, Deu_33:26; and in this place). It is, says Gesenius (Commentary in loc.), a flattering appellation (schmeichelwort) for Israel, and is probably a diminutive from

yashu>r = yasha>r, the passive form in an intransitive verb with an active signification. The

ending o>n, he adds, is terminatio charitiva - a termination indicating affection, or kindness. In his Lexicon, he observes, however (as translated by Robinson), that it seems not improbable

that it was a diminutive form of the name y,s'ra>'el, which was current in common life for

the fuller form y,s'ra>'elu>n, title of affection for Israel, but, like other common words of this sort, contracted, and more freely inflected, so as at the same time to imply an allusion to the

signification of right or uprightness, contained in the root ya>shar. Jerome renders it,

Rectissime - Most upright. The Septuagint renders it, GN Egapemenos Israel - Beloved Israel. The Syriac renders it, Israel. So also the Chaldee. It is, doubtless, a title of affection, and probably includes the notion of uprightness, or integrity.

2. CLARKE, Jesurun - Jeshurun means Israel. This name was given to that people by Moses, Deu_32:15; Deu_33:5, Deu_33:26. The most probable account of it seems to be that in

which the Jewish commentators agree; namely, that it is derived from yashar, and signifies

upright. In the same manner, Israel, as a people, is called meshullam, perfect, Isa_42:19, They were taught of God, and abundantly furnished with the means of rectitude and perfection

in his service and worship. Grotius thinks that yeshurun is a diminutive of yishrael,

Israel; expressing peculiar fondness and affection; , O little Israel.

3. GILL, Thus saith the Lord that made thee, and formed thee from the womb,.... Which is not to be understood of the forming of the people of Israel into a commonwealth or church state, for this is not said of the body of them; nor of the natural creation and formation of these individuals, but of their new creation, regeneration, and spiritual formation; which, as it was owing to the grace and power of God, by which the Lord describes himself, who is speaking to them, the consideration of it might serve to encourage their faith and confidence in the performance of the promises about to be made to them; see Psa_100:3, which "will help thee"; in the exercise of grace, in the performance of duty, in suffering for his name's sake in every time of trouble, and out of all trouble, and that right early, and when none else can: fear not, O Jacob, my servant, and thou Jesurun, whom I have chosen; the titles are as before, only instead of "Israel" is "Jesurun", which is a name of the people of Israel, Deu_32:15 and here the Targum instead of it puts Israel; and so the Syriac and Arabic versions. The Septuagint version renders it, "beloved Israel"; the word signifies upright; and so the Vulgate Latin version translates it, "O thou most upright one" (w); and well agrees with this little remnant of Israelites indeed, in whom there was no guile. Some derive the word from one that signifies to "see", "behold", "contemplate" (x); and so it may be rendered, "the seeing ones whom I have chosen", such whose eyes the Lord opened to see their own vileness and sinfulness, and the glory of Christ and salvation by him: these are bid not to fear: not any of their enemies, though they themselves were but worms; and though their number was small, and they weak and feeble, and their enemies numerous, strong, and mighty; and though their countrymen would reproach, revile, and persecute them for Christ's sake, and they should be obliged to turn to the Gentiles, and carry the Gospel among them, when those of their nation would reject it, which would issue in the ruin of it, as before predicted; see Isa_41:10.

4. PULPIT, The Lord that made thee, and formed thee from the womb (see Isa_43:1, Isa_43:7). "From

the womb" is added here for increased emphasis. Jesurun. The Lord's people have their proper names

Jacob, Israel, Jesurun, or rather, Jeshurun. "Jacob" marks them simply as descendants of the patriarch

the people to whom the promises were made. "Israel" marks their militant characterthat as "God's

soldiers" they fought his battles and maintained his cause in the midst of a hostile world. The third name,

"Jeshurun," which is very rarely used (only here and in Deu_32:15; Deu_33:5, Deu_33:26), designates

them as "righteous," being a derivative from the root yashar (or joshar), equivalent to "upright," and points

to that standard of moral excellence which it was their duty to set forth, and which to some extent they did

set forth, in a world that "lay in wickedness." Had they been more worthy of the name, it would probably

have been oftener applied to them.

5.JAMISON, (Isa_43:1, Isa_43:7).

formed ... from ... womb (So Isa_44:24; Isa_49:1, Isa_49:5). The sense is similar to that in Isa_1:2, I have nourished and brought up children.

Jesurun A diminutive term of endearment applied to Israel. The full title of affection was

Israelun; contracted it became Jeshurun, with an allusion to the Hebrew root, jashar, upright, perfect (see on Isa_42:19, note on He that is perfect) [Gesenius], (Deu_32:15).

6. CALVIN, 2.Thus saith Jehovah thy Maker. Though he treated the Jews harshly, that

they might be stripped of all false confidence, and might humbly betake

themselves to the grace of God, he now caresses them pleasantly by a

mild and gentle discourse, that they may know that by self-denial they

shall sustain no loss. We must therefore supply here the following

contrasts. Jacob, art indeed nothing in thyself, but God thy Maker

will not despise his work; no nobleness of birth would secure thee

against perdition, but the adoption which the Heavenly Father has been

pleased to bestow upon thee will be abundantly sufficient for redeeming

thee. Besides, we should keep in mind what I have often said already,

that the Prophet does not speak of the first creation by which we are

born to be human beings, but of the regeneration which belongs and is

peculiar to the elect, that they may obtain a place in the Church of

God.

He that formed thee from the womb. This is added, that men may not claim

anything for themselves, as if they had moved him to shew kindness to

them. By these words he also exhibits to them a hereditary covenant, by

which God separated them to be his inheritance they were born.

(Rom_9:11.) Some think that this refers to the person of Jacob, because,

by taking hold of his brother foot, (Gen_25:26,) he gave a remarkable

proof of his election; but this is a forced interpretation, and

therefore I give a wider signification to these words, namely, that the

Lord was kind and bountiful to his people from the commencement, and cut

off all merits; because by free grace he him, and then freely

bestowed on him all blessings.

He will help thee. Some supply the relative, will help thee; as if he

had said, Helper; but it is better to read the clause separately.

(173) It would be still more clear in the first person, will help

thee; but as to the substance of the meaning it makes no difference.

The statemen t amounts to this, that he who is the Creator of the people

will be ready to give his assistance when the proper time shall arrive.

Let every person therefore adopt that reading which he thinks proper;

but I have preferred to follow the simple and natural meaning, without

supplying any word.

O beloved! The word (yeshurun) is explained in various ways. Some

think that it is derived from , (yashar,) which means be upright,

or please; others from , (shur,) and others from , (ashar.) But

I rather agree with those who translate it Beloved, and derive it from

the root , (yashar.) This designation is also bestowed on that nation

by Moses in his song; for, although some render it in that passage

Upright, and in this passage also, the old rendering is more suitable,

beloved is grown fat. (Deu_32:15.) The Prophet adorns his nation with

these titles, that the Jews may be led by past benefits to entertain

hope for the future. This rule ought to be held by all believers as

perpetually binding, that, after having experienced the kindness of God

toward them, they should likewise expect it for the future; for

otherwise they will be excessively ungrateful, and will shew that they

do not rely on the promises of God, which, when they are impressed on

our hearts, undoubtedly bring peace and safety; not that we should be

utterly devoid of fear, but that we should strive against all dread and

distrust; and therefore he again repeats,

Fear thou not, Jacob. Such is also the import of the consolation given

by Christ,

not, little flock, for my Father hath good will towards thee.

(Luk_12:32.)

And, indeed, among the dangers which threaten death on all sides, no

remedy is better adapted to allay terrors than that God has been pleased

to bestow his favor upon us, so that he will save us for ever. By the

word therefore, he again repeats that this depends on the favor and

protection of God, who ascribes to himself, and entirely claims, all the

good that existed among the people.

(173) on the common supposition, that the words of God begin with the

second clause, it is better to take will help thee as a short

independent clause, parenthetically thrown in to complete the

description, or to connect it with what follows. Alexander.

3 For I will pour water on the thirsty land,

and streams on the dry ground;

I will pour out my Spirit on your offspring,

and my blessing on your descendants.

1.BARNES, For I will pour water - Floods, rivers, streams, and waters, are often used in the Scriptures, and especially in Isaiah, to denote plenteous divine blessings, particularly the abundant influences of the Holy Spirit (see the note at Isa_35:6-7). That it here refers to the Holy Spirit and his influences, is proved by the parallel expressions in the subsequent part of the verse.

Upon him that is thirsty - Or rather, on the thirsty land. The word tsa>me' refers here rather to land, and the figure is taken from a burning sandy desert, where waters would be made to burst out in copious streams (see Isa_35:6-7). The sense is, that God would bestow blessings upon them as signal and marvelous, as if floods of waters were made to descend on the dry, parched, and desolated earth.

And floods - The word no>zel,ym, from na>zal, to flow, to run as liquids, means properly flowings, and is used for streams and rivers Exo_15:8; Psa_78:16; Pro_5:15; Jer. 18 It means here that the spiritual influences which would descend on the afflicted, desolate, comfortless, and exiled people, would be like torrents of rain poured on the thirsty earth. This beautiful figure is common in the Scriptures:

He shall come down like rain upon the grass, And as showers that water the earth.

Psa_72:6

My doctrine shall drop as the rain My speech shall distil as the dew As the small rain upon the tender herb, And as the showers upon the grass.

Deu_32:2

I will pour my Spirit upon thy seed - (See Isa_59:21). This is in accordance with the promises everywhere made in he Bible to the people of God (see Gen_12:7; Gen_13:15; Gen_15:18; Gen_17:7-8; Exo_20:6; Deu_7:9; Psa_89:4; Isa_43:5). It may be regarded, first, as a promise of the richest blessings to them as parents - since there is to a parents heart no prospect so consoling as that which relates to his offspring; and, secondly, as an assurance of the perpetuity of their religion; of their return from captivity, and their restoration to their own land.

2. PULPIT, I will pour water upon him that is thirsty. "Water" is, in Isaiah, the common metaphor for

Divine grace. Sometimes, as in this place (and Isa_35:6; Isa_43:20; Isa_55:1), the simple maim, "water"

or "waters," is the word used. At other times we have instead, or in addition, "rain"

(Isa_5:6; Isa_30:23; Isa_55:10), or "dew" (Isa_26:19), or "rivers"

(Isa_30:25; Isa_32:2; Isa_33:21; Isa_41:18; Isa_43:19, etc.), or "streams" (Isa_30:25; Isa_35:6), or

"floods" (as in this place). At his coming on earth, our blessed Lord took up the comparison, and has

made it familiar to all men throughout the whole Christian world

(see Joh_3:5; Joh_4:10, Joh_4:11,Joh_4:13-15; Joh_7:37-39). We may note here that the "water" is only

poured on him who is athirst for it. Thy seed thine offspring. Not "Israel after the flesh" only, but also

Israel after the Spiritthe true "Israel of God" (Gal_6:16).

3. GILL, For I will pour water oh him that is thirsty,.... Or rather upon the thirsty land, as the Targum; and so the Syriac version, "in a thirsty place"; as a dry land is a thirsty land; it thirsts for water, gapes and opens for it: see Psa_63:1 "and floods upon the dry ground"; large quantities of rain to moisten it, and make it fruitful; these figurative expressions are explained in the next clauses: I will pour my Spirit upon thy seed, and my blessing upon thine offspring; by which "seed" and "offspring" are meant the spiritual seed of this remnant or little church of Christ among the Jews, in the first times of the Gospel: such as should be regenerated and converted in it, and who are signified by the "dry" and "thirsty" ground; for being made sensible of their desolate condition, their barrenness and unfruitfulness, they hungered and thirsted after righteousness; were desirous of Christ and his grace, and more knowledge of him, and eagerly sought after them; and to these are promised the Spirit, and his gifts and graces, compared to water, for its purifying, softening, fructifying, and refreshing nature, and for extinguishing thirst, and giving a real pleasure and delight; see Eze_36:25 and the abundance thereof is signified by "floods" of water; for in first conversion especially, there is an abounding, yea a superabounding of the grace of God; it is a well of living water; yea, out of the believer flow rivers of living water, Joh_4:14 and this grace of the Spirit is always a blessing: and indeed all the blessings of grace go along with it, as to the manifestation and application of them as justification, pardon of sin, adoption, &c.; here perhaps a more special regard is had to the extraordinary effusion of the Spirit, on the day of Pentecost, when the apostles of Christ being furnished with his gifts and graces, were fitted to go forth with the "fullness of the blessing" of the Gospel of Christ. The Targum of the whole is, "for as waters are given upon the thirsty land, and they flow upon the dry land, so will I give my Holy Spirit on thy children, and my blessing upon thy children's children;'' a succession of converts in the Christian church.

4. HENRY, . In Isa_44:3, the blessings to be expected are assigned as the reason for the exhortation to be of good cheer. In Isa_44:3 water is promised in the midst of drought, and in Isa_44:3 the Spirit and blessing of God, just as in Joel the promise of rain is first of all placed in contrast with drought; and this is followed by the promise of the far surpassing antitype, namely, the outpouring of the Spirit. There is nothing at variance with this in the fact that we

have not the form W in the place of foe (according to the analogy of , ], W,

Psa_68:10). By ) we understand the inhabitants of the land who are thirsting for rain, and by

yabba>sha>h the parched land itself. Further on, however, an express distinction is made between the abundance of water in the land and the prosperous growth of the nation planted by the side of water-brooks (Psa_1:3). We must not regard Isa_44:3, therefore, as a figure, and Isa_44:3 as the explanation, or turn Isa_44:3 into a simile introduced in the form of a protasis, although unquestionably water and mountain streams are made the symbol, or rather the anagogical type, of spiritual blessings coming down from above in the form of heavenly gifts, by a gradual

ascent from and (from , to trickle downwards, Son_4:15, Jer_18:14) to and

(_). When these natural and spiritual waters flow down upon the people, once more

restored to their home, they spring up among ( only met with here, lxx and Targum _) the grass, like willows by water-brooks.

The willows

(Note: The garab, says Wetzstein, was only met with by me in one locality, or, at any rate, I only noticed it once, namely in the Wady So'b, near to a ford of the river which is called the Hd ford, from the chirbet el-Hd, a miserable ruin not far off. It is half an hour to the west of Nimrin (Nimrim, Isa_15:6), or, speaking more exactly, half an hour above (i.e., to the east of) Zaft Nimriin, an antique road on the northern bank of the river, hewn in a precipitous wall of rock, like the ladder of Tyre. I travelled through the valley in June 1860, and find the following entry in my diary: 'At length the ravine opened up into a broader valley, so that we could get down to the clear, copious, and rapid stream, and were able to cross it. Being exhausted by the heat, we lay down near the ford among the oleanders, which the mass of flowers covered with a rosy glow. The reed grows here to an unusual height, as in

the Wady Yarmk, and willows (zafzaf) and garab are mingled together, and form many-branched trees of three or four fathoms in height. The vegetation, which is fresh and luxuriant by the water-side, is scorched up with the heat in the valley within as little as ten paces from the banks of the stream. The farthest off is the 'osar plant, with its thick, juicy, dark green stalks and leaves, and its apple-like fruit, which is of the same colour, and therefore not yet ripe. The garab tree has already done flowering. The leaves of this tree stand quite close around the stem, as in the case of the Sindiana (the Syrian oak), and, like the leaves of the latter, are fringed with little thorns; but, like the willow, it is a water plant, and our companions Abdallah and Nasrallah assured us that it was only met with near flowing water and in hot lowlands. Its bunches of flowers are at the points of the slender

branches, and assume an umbelliferous form. This is the of the Bible.' Consequently the garab (or (as nom. unitatis) the garaba cannot be regarded as a species of willow; and Winer's assumption (Real-Wrterbuch, s.v. Weiden), that the weeping willow is intended at

any rate in Psa_137:2, is an error. In Arabic the weeping willow is always called shafshaf

mustachi (the drooping tree). At the same time, we may render 'willows,' since the garab loves running water as well as the willow, and apparently they seek one another's society; it is quite enough that the difference should be clearly pointed out in the commentary. The reason why the garab did not find its way into my herbarium was the

following. On my arrival in Salt, I received the first intelligence of the commencement of the slaughter of the Christians on Antilibanus, and heard the report, which was then commonly believed, that a command had been sent from Constantinople to exterminate Christianity from Syria. This alarming report compelled me to inquire into the actual state of affairs; therefore, leaving my luggage and some of my companions behind, I set off with all speed to Jerusalem, where I hoped to obtain reliable information, accompanied by Herr Drgen, my kavas, and two natives, viz., Abdallah the smith, from Salt, and Nasrallah the smith, from Ain Genna. For a ride like this, which did not form part of the original plan of my journey, everything but weapons, even a herbarium, would have been in the way. Still there are small caravans going every week between Salt and Jerusalem, and they must always cross the Hd ford, so that it would be easy to get a twig of the garab. So far as I remember, the remains of

the blossom were of a dirty white colour. (Compare p. 213, where we have taken nachalha>ab

ra>bhm, according to the meaning of the words, as a synonym of Wady Sufsaf, or, more correctly, Safsf. From the description given above, the garab is a kind of viburnum with indented leaves. This tree, which is of moderate height, is found by the side of streams along

with the willow. According to Sprengel (Gesch. der Botanik. i. 25), the safsa>f is the salix subserrata of Wildenow).)

are the nation, which has hitherto resembled withered plants in a barren soil, but is now restored to all the bloom of youth through the Spirit and blessing of God. The grass stands for the land, which resembles a green luxuriant plain; and the water-brooks represent the abundant supply of living waters, which promote the prosperity of the land and its inhabitants.

5.JAMISON, (Isa_41:18).

him ... thirsty rather, the land (Isa_35:6, Isa_35:7), figuratively for man thirsting after righteousness (Mat_5:6).

floods the abundant influences of the Holy Spirit, stronger than water. spirit including all spiritual and temporal gifts, as the parallel, blessing, proves (Isa_11:2;

Isa_32:15).

seed (Isa_59:21).

6.CALVIN, 3.For I will pour waters. He continues the same subject, and at the same

time explains what will be the nature of that assistance which he has

promised. But we ought always to keep in remembrance that these

prophecies relate to that sorrowful and afflicted period of which he

formerly spoke, that is, when the people, in the extremity to which they

were reduced, might think that they were altogether forsaken, and that

all the promises of God were vain. Isaiah meets this doubt, and compares

the people to a dry and thirsty land, which has no moisture at all. By

this metaphor David also describes his wretchedness. (Psa_143:6.)

Although therefore they were worn out by afflictions, and the vital

moisture was decayed, yet, that they might not throw away courage in

their deepest distresses, they ought to have set before their minds this

declaration of the Prophet. We, too, when we are brought into the

greatest dangers, and see nothing before us but immediate death, ought

in the same manner to betake ourselves to these promises, that we may be

supported by them against all temptations. Yet we must feel our drought

and poverty, that our thirsty souls may partake of this refreshing

influence of the waters.

I will pour my Spirit. Jehovah himself explains what he means by waters

and rivers, that is, his Spirit. In another passage the Spirit of God is

called but in a different sense. When Ezekiel gives the name to

the Holy Spirit, he at the same time calls it water, with a view to

cleansing. (Eze_36:25.) Isaiah will afterwards call the Spirit but

for a different reason, that is, because by the secret moisture of his

power he quickens souls. But these words of the Prophet have a wider

signification, because he does not speak merely of the Spirit of

regeneration, but alludes to the universal grace which is spread over

all the creatures, and which is mentioned in Psa_105:30, forth thy

Spirit, and they shall be created, and he will renew the face of the

earth. As David declares in that passage that every part of the world

is enlivened, so far as God imparts to it secret vigor, and next

ascribes to God might and power, by which, whenever he thinks fit, he

suddenly revives the ruinous condition of heaven and earth, so now for

the same reason Isaiah gives the appellation to the sudden renewal of

the Church; as if he had said that the restoration of the Church is at

God disposal, as much as when he fertilizes by dew or rain the barren

and almost parched lands.

Thus the Spirit is compared to because without Him all things decay

and perish through drought, and because by the secret watering of his

power he quickens the whole world, and because the barrenness occasioned

by drought and heat is cured in such a manner, that the earth puts on a

new face. This is still more fully explained by the word which he

afterwards employs, Blessing.

4 They will spring up like grass in a meadow,

like poplar trees by flowing streams.

1.BARNES, And they shall spring up - The idea is, that as plants and trees planted by water-courses, and in well-watered fields, grow and flourish, so should their children grow in virtue, hope, piety, and zeal.

As among the grass - They shall spring up and flourish as the grass does when abundantly

watered from heaven. On the meaning of the unusual form of the word bebeyn, in the

Hebrew (in among), see Vitringa and Rosenmuller. The (b) here is undoubtedly an error of

the transcriber for (k) (as) - an error which, from the similarity of the letters, might be

readily made. The Septuagint reads it, c Hos - As. The Chaldee reads it, (k) (as).

As willows by the water-courses - Willows are usually planted in such places, and grow rapidly and luxuriantly. It denotes here, abundant increase, vigor and beauty; and means that their posterity would be greatly blessed of God. A similar figure to denote the prosperity and happiness of the righteous occurs in Psa_1:3 :

And he shall be like a tree planted by the rivers of water, That bringeth forth his fruit in his season; His leaf also shall not wither. These two verses teach us:

1. That God will pour his blessings on the children of his people - a promise which in all ages, when parents are faithful, is abundantly fulfilled.

2. That one of the richest blessings which can be imparted to a people is, that Gods Spirit should descend on their children.

3. That the Spirit of God alone is the source of true happiness and prosperity to our children. All else - property, learning, accomplishment. beauty, vigor, will be vain. It is by his blessing only - by the influence of piety - that they will spring forth as among the grass, and like willows by the streams of water.

4. Parents should pray earnestly for a revival of religion. No better description can be given of a revival than that given here - the Spirit of God descending like streams and floods on the young; and their springing forth in the graces of piety as among the grass, and growing in love to God and love to mankind like willows by the water-courses. Who would not pray for such a work of grace? What family, what congregation, what people can be happy without it?

2. CLARKE, They shall spring up as among the grass They shall spring up as

the grass among the waters - bebeynchatsir, They shall spring up to the midst of, or rather, in among, the grass. This cannot be right: eleven MSS., and thirteen editions, have

kebeyn, or keben. Twenty-four MSS. read it without the yod, beben, in the son of the

grass; and so reads the Chaldee; beben, in the son of the grass.

Twenty-four MSS. of Dr. Kennicotts, thirty-three of De Rossis, and one of my own, with six

editions, have this reading. The Syriac, mibbeyn. The true reading is in all probability

kebeyn; and the word mayim, which should have followed it, is lost out of the text: but it is

happily supplied by the Septuagint, ef, as among the water In every place where there is water, there is always grass; for water makes every thing grow in the east. Sir John Chardins note on 1Ki_17:5. Harmers Observations 1:64.

3. GILL, And they shall spring up as among the grass,.... That is, such on whom the Spirit of the Lord shall be poured with his gifts and grace, and with the blessings of it: by the "grass" may be meant common believers, comparable to green grass, for their numbers, being many; for their weakness in themselves; for their flourishing condition; like grass for its greenness, and verdure, and its springing up by clear shining after rain; see Psa_72:6 and by

those that "spring up among them" are intended the apostles and ministers of the word, who exceed common Christians in their gifts, and grace, and usefulness; grow up higher and taller than they, like palm trees and cedars in Lebanon; and as such exceed private saints as tall trees exceed the grass they grow among: as willows by the water courses; a sort of trees well known, and which delight in watery places, and grow best on banks of rivers, and shoot up apace in a very short time, and spread their branches; so the apostles, after the effusion of the Spirit on them, grew quickly in gifts, and grace, and evangelic knowledge; and their usefulness spread far and near. The Targum is, "the righteous shall grow tender and delicate as the flowers of the grass, as a tree that sends forth its roots by flows of water.''

4. PULPIT, They shall spring up as among the grass. The LXX. have, "As grass among the waters;"

and this reading is followed by Bishop Lowth, Ewald, and Mr. Cheyne. But there does not seem to be any

necessity for departing from the existing Hebrew text. As willows. There is some doubt whether the

Hebrew word used ('ereb) is rightly translated "willows." The modern yarab seems certainly not to be a

"willow," but rather a species of Viburnum. It is, however, most strictly a water-plant, growing only "near

flowing water."

5.JAMISON, they thy seed and offspring (Isa_44:3). as among needlessly inserted in English Version. Rather, The seed shall spring up as

willows among the grass beside canals of water [Horsley]. Or, They shall spring up among the grass (that is, luxuriantly; for what grows in the midst of grass grows luxuriantly) as willows by the water-courses, which makes the parallel clauses better balanced [Maurer].

6. CALVIN, 4.And they shall spring up. These words contain nothing more than what I

quoted from Psa_104:30, that, when the Spirit of God has been sent

forth, the whole face of the earth is renewed, and those fields which

formerly were burnt up with thirst are green and flourish, just as the

herbs grow, after having been watered by the rains. By these metaphors

he extends the view of this subject, and more fully shews that it is

quite as easy for God to enlarge by additional offspring the Church,

which was desolate, and which had been reduced to ruinous and frightful

solitude, as to impart to the earth the power of bringing forth. Yet,

though he does not speak of regeneration, still we may apply to it this

statement; because he speaks of the restoration of the Church, the chief

part of which is the new creature by which the Lord restores his image

in the elect. This doctrine may indeed be drawn from it and more

copiously explained, but we must first explain the Prophet design, and

lay open the plain and natural meaning of his words.

5 Some will say, I belong to the Lord;

others will call themselves by the name of Jacob;

still others will write on their hand, The Lords,

and will take the name Israel.

The Lord, Not Idols

1.BARNES, One shall say - It shall be common to say this, or a profession of religion shall be common. The various expressions in this verse mean substantially the same thing - that there should prevail among the people a disposition to make a profession of attachment to Yahweh in every proper public manner. It is in immediate connection with what is said in the previous verses, that he would pour his Spirit upon them, and especially on their children. The effect would be, that many would make a public profession of religion. This refers, doubtless, in the main, to the period after their return from the captivity, and to the general prevalence of religion then. But it is also true of the people of God at all times - especially under the Messiah. God pours his Spirit like gentle dews, or rains, on the families of his people; and the effect is, that many publicly profess attachment to him.

I am the Lords - I belong to Yahweh; I devote myself to him. This expresses the true nature of a profession of religion - a feeling that we are not our own, but that we belong to God. It is, that we not only feel that we are bound to worship him, but that we actually belong to him; that our bodies and spirits, and all that we have and are, are to be sacredly employed in his service (see 1Co_6:20; 2Co_7:5; 2Co_5:14-15). Nothing, in few words, can more appropriately describe

the true nature of a profession of religion than the expression used here ( layhova>h 'a

n,y) For Yahweh am I - I am wholly, and entirely, and forever for Yahweh, to obey him; to do his will; to suffer patiently all that be appoints; to live where he directs; to die when, where, and how he pleases; to moulder in the grave according to his will; to be raised up by his power; and to serve him forever in a better world.

And another shall call himself by the name of Jacob - The Chaldee renders this, He shall pray in the name of Jacob. The idea seems to be, that he should call himself a friend of Jacob - an Israelite. He should regard himself as belonging to the same family and the same religion, as Jacob; as worshipping the same God; and as maintaining the same belief. To call oneself by the same name as another, is indicative of friendship and affection; and is expressive of a purpose to be united to him, and to identify our interest with his. The idea is that which one would express by saying, that he cast in his interest with the people of God, or he became identified with them; as we now say, a man calls himself by the name of Christ, that is, a Christian. Jerome renders this, He shall call by the name of Jacob. that is, sinners to repentance (compare the note at Isa_43:7; Isa_48:1; Psa_24:6).

And another shall subscribe with his hand unto the Lord - The Septuagint renders

this, And another shall write with his hand ( cheiri), I am of God. Lowth, On his hand,

Aquila and Symmachus, ( Cheira). Lowth supposes that the allusion here is to the marks which were made indelible by puncture with ink on the hand or on other parts of the body. He supposes that the mark thus indelibly impressed was the name of the person, or the name of the master if he was a slave, or some indication by which it might be known to whom he belonged. In this way, the soldier marked himself with the name of his commander; the idolater, with the name of his god; and in this way, Procopius says, that the early Christians marked themselves. On this passage he says, Because many marked their wrists or their arms with the sign of the cross, or with the name of Christ (see Rev_20:4; Spencer, De Leg. Heb. ii. 20).

But all this is too refined, and is evidently a departure from the true sense of the passage. The mark, or writing, was not on the hand, but with it - literally, and this shall write his hand to Yahweh; and the figure is evidently taken from the mode of making a contract or bargain, where the name is subscribed to the instrument. It was a solemn compact or covenant, by which they enrolled themselves among the worshippers of God, and pledged themselves to his service. The manner of a contract among the Hebrews is described in Jer_32:10, Jer_32:12, Jer_32:44. A public, solemn, and recorded covenant, to which the names of princes, Levites, and priests, were subscribed, and which was sealed, by which they bound themselves to the service of God, is mentioned in Neh_9:38. Here it denotes the solemn manner in which they would profess to be worshippers of the true God; and it is expressive of the true nature of a profession of religion.

The name is given in to God. It is enrolled by the voluntary desire of him who makes the profession among his friends. It is done, after the manner of solemn compacts among men, in the presence of witnesses Heb_12:1. Among Christians, it is sealed in a solemn manner by baptism, and the Lords supper. It has, therefore, all the binding force and obligation of a solemn compact; and every professor of religion should regard his covenant with God as the most sacred of all compacts, and as having a more solemn obligation than any other. And yet, how many professors are there who would shrink back with horror from the idea of breaking a compact with man, who have no alarm at the idea of having proved unfaithful to their solemn pledge that they would belong wholly to God, and would live to him alone! Let every professor of religion remember that his profession has all the force of a solemn compact that he has voluntarily subscribed his name, and enrolled himself among the friends of God; and that there is no agreement of a more binding nature than that which unites him in public profession to the cause and the kingdom of the Saviour.

And surname himself by the name of Israel - Shall call himself an Israelite, and shall be

a worshipper of the same God. The word rendered shall surname ( ka>na>h, not used in the

Qal, in the Piel kinna>h) means to address in a friendly and soothing manner; to speak kindly to anyone. Gesenius renders it, And kindly, soothingly names the name of Israel. But the idea is probably that expressed in our translation. The word sometimes denotes a giving of flattering titles to anyone, by way of compliment Job_32:21-22 :

Let me not, I pray you, accept any mans person; Neither let me give flattering titles unto man. For I know not to give flattering titles; In so doing my Maker would soon take me away.

In Isa_45:4, it is rendered, I have surnamed thee (Cyrus), though thou hast not known me. The word does not occur elsewhere. It conveys the idea of an honorable title; and means here, I think, that he would call himself by the honorable appellation of Israel - or an Israelite - a worshipper of the God o f Jacob. It implies that a profession of the true religion is honorable, and that it is and should be esteemed so by him who makes it. It is observable, also, that this verse contains an instance of the parallelism in the Hebrew writings where the alternate members correspond to each other. Here the first and third members, and the second and the fourth correspond to each other (see the Introduction, Section 8).

2. CLARKE, Shall call himself Shall be called - Passive, yikkare; , Symmachus.

Another shall subscribe with his hand unto the Lord This shall inscribe his

hand to Jehovah - m (, Ag., Sym.) , And another shall write upon his hand, I belong to God. - Sept. They seem to have read here, as

before, laihovahani, I belong to Jehovah. But the repetition of the same phrase without any variation is not elegant. However, they seem to have understood it rightly, as an allusion to the marks, which were made by punctures rendered indelible, by fire or by staining, upon the hand or some other part of the body, signifying the state or character of the person, and to whom he belonged. The slave was marked with the name of his master, the soldier, of his

commander; the idolater, with the name or ensign of his god:

Punctural inscriptions made by the soldiers on their hands. Aetius apud Turnebum Advers. Isa_24:12. Victuris in cute punctis milites scripti et matriculis inserti jurare solent. The soldiers having indelible inscriptions on their skin, and inserted in the muster-rolls, are accustomed to make oath. Vigetius, Isa_2:6. And the Christians seem to have

imitated this practice, by what Procopius says on this place of Isaiah: ,

,,,. Because many marked their wrists, or their arms, with the sign of the cross, or with the name of Christ. See Rev_20:4; Spencer, De Leg. Hebr. lib. ii., cap. 20.

3. GILL, One shall say, I am the Lord's,.... This expresses the success of the apostles' ministry, not only among the Jews, but more especially among the Gentiles, who were not called by the name of Jacob and Israel; but now should call themselves by those names, as the following clauses show, being called by grace and converted; when they should openly profess their faith in Christ, claim their interest in him, and acknowledge his property in them, and not be ashamed of the name of Christians; and this one, and another, even many should do. The Lord has a people who are his special and peculiar people, his beloved ones, the objects of his delight and pleasure, his chosen and covenant ones, his adopted ones, his treasure and his jewels; and hence he has taken such care of them; he has put them into the hands of Christ for their security; given him to be a Head, Redeemer, and Saviour of them; bestows every blessing of grace on them; will not suffer any to hurt them; and keeps them by his power: and having given them to Christ, they are his people, his portion, his spouse and bride, his children, and the sheep of his hand; hence he became incarnate on their account; laid down his life to save them; sends his Gospel, and along with it his Spirit effectually to call them; and hence all that he has is theirs, and he will keep them, and not lose any of them: and being called by grace, they are the workmanship of the Spirit; his temples in which he dwells, and in whom he is as the earnest and pledge of their eternal glory: and this interest the Lord has in his people may be known by them, so as that they may be able to say, one and another, "I am the Lord's", as many of them have done; see Psa_119:94, they may know they are the Lord's beloved ones, by his drawing them with his love, by the communications of his grace to them, by the communion with himself he indulges them with, and by what he shows unto them, and by the shedding abroad of his love in them; and that they are his chosen ones, by the Gospel coming in power to them, by their effectual calling, by the sanctification of the Spirit, and their faith in Christ Jesus; and that they are his covenant ones, by the application of covenant grace and blessings to them; and that they are his adopted ones, by the Spirit of adoption sent down into their hearts, witnessing it unto them; they may know that they are the redeemed of the Lamb, by their having his Spirit, and by his being formed in their hearts: and they may know that they are the temples of the Holy Ghost, by his own work upon them, and his dwelling in them: and knowing this, they should and will declare, and say they are the Lord's and none other's; that they are not their own, nor Satan's, nor the servants of men, but the Lord's to whom they devote themselves, and whom they desire to serve; and therefore join themselves to his churches, and walk in his ordinances, publicly confessing their faith in him, which is telling all the world whose they are; and this they say with the utmost joy and pleasure, in an exulting, yea, even boasting way and manner. The Targum is, "this shall say, I am of them that fear the Lord:'' and another shall call himself by the name of Jacob; reckon himself of the posterity of Jacob, in a spiritual sense; count it an honour to be called a wrestling Jacob, and a prevailing Israelite; so the Targum, "this shall pray in the name of Jacob;'' either in the name of the God of Jacob, the Messiah, or as Jacob did: "and another shall subscribe with his hand to the Lord": shall give his hand and seal to serve the Lord; shall esteem it his high and great privilege to be written among the living in Jerusalem and to have his name registered among the saints, and in their church book. The Targum is, "and this shall offer his oblation before the Lord;''

himself and his sacrifices of prayer and praise: "and surname himself by the name of Israel": shall value himself upon this, that he is an Israelite indeed, and shall choose no other name to be called by than that of a Christian. The Targum is, "in the name of Israel; he shall draw near;'' and worship with them; all these phrases are expressive of a sincere and hearty profession of faith in Christ, and of the Christian religion, in terms borrowed from the people of Israel; see Act_2:41.

4. HENRY, The consent they cheerfully give to their part of the covenant, Isa_44:5. When the

Jews returned out of captivity they renewed their covenant with God (Jer_50:5), particularly

that they would have no more to do with idols, Hos_14:2, Hos_14:3, Hos_14:8. Backsliders

must thus repent and do their first works. Many of those that were without did at that time join

themselves to them, invited by that glorious appearance of God for them, Zec_8:23; Est_8:17.

And they say, We are the Lord's and call themselves by the name of Jacob; for there was one law, one covenant, for the stranger and for those that were born in the land. And doubtless it looks further yet, to the conversion of the Gentiles, and the multitudes of them who, upon the

effusion of the Spirit, after Christ's ascension, should be joined to the Lord and added to the church. These converts are one and another, very many, of different ranks and nations, and all welcome to God, Col_3:11. When one does it another shall by his example be invited to do it, and

then another; thus the zeal of one may provoke many. (1.) They shall resign themselves to God:

not one in the name of the rest, but every one for himself shall say, I am the Lord's; he has an incontestable right to rule me, and I submit to him, to all his commands, to all his disposal. I

am, and will be, his only, his wholly, his for ever, will be for his interests, will be for his praise;

living and dying I will be his. (2.) They shall incorporate themselves with the people of God, call themselves by the name of Jacob, forgetting their own people and their fathers' house, and desirous to wear the character and livery of God's family. They shall love all God's people, shall

associate with them, give them the right hand of fellowship, espouse their cause, seek the good

of the church in general and of all the particular members of it, and be willing to take their lot

with them in all conditions. (3.) They shall do this very solemnly. Some of them shall subscribe with their hand unto the Lord, as, for the confirming of a bargain, a man sets his hand to it, and delivers it as his act and deed. The more express we are in our covenanting with God the better,

Exo_24:7; Jos_24:26, Jos_24:27; Neh_9:38. Fast bind, fast find.

5.JAMISON, The third clause answers in parallelism to the first, the fourth to the second.

I am the Lords (Jer_50:5; 1Co_6:19, 1Co_6:20; 2Co_8:5).

call himself by the name of Jacob The Gentiles (as the result of the outpouring of the Holy Spirit on Israel, the Lords seed, first) shall join themselves to the children of Jacob, in order to worship their God (compare Isa_43:7; Psa_49:11). Or, calls, that is, invokes and celebrates the name of Jacob, attaches himself to his nation and religion [Maurer], (Psa_24:6). subscribe ... hand unto ... Lord in solemn and public covenant, pledging himself to

Gods service (compare Neh_9:38), before witnesses (Heb_12:1), after the manner of a civil contract (Jer_32:10, Jer_32:12, Jer_32:44). So the Christian in the sacraments [Barnes]. Literally, shall fill his hand with letters (Exo_32:15; Eze_2:10) in honor of Jehovah; or shall write upon his hand, I am Jehovahs (compare Isa_49:16; Rev_13:16); alluding to the puncture

with ink on the hand, whereby a soldier marked himself as bound to his commander; and whereby the Christians used to mark themselves with the name of Christ [Lowth]. The former view is simpler.

surname himself ... Israel Maurer and Gesenius interpret this as the Hebrew sanctions, answering to their rendering of the parallel second clause, calls blandly (speaks in honorable terms of) the name of Israel. Retaining English Version, we must, from the Hebrew understand it thus, Surname himself by the honorable name of Israel (Isa_45:4).

6.K&D, When Jehovah has thus acknowledged His people once more, the heathen, to whose

gidduphm (blasphemies) Israel has hitherto been given up, will count it the greatest honour to belong to Jehovah and His people. One will say, I belong to Jehovah; and a second will solemnly name the name of Jacob; and a third will inscribe himself to Jehovah, and name the

name of Israel with honour. The threefold zeh refers to the heathen, as in Psa_87:4-5. One will declare himself to belong to Jehovah; another will call with the name of Jacob, i.e., (according to

the analogy of the phrase ) make it the medium and object of solemn exclamation; a

third will write with his hand (, an acc. of more precise definition, like in Isa_42:25, and

in Isa_43:23), To Jehovah, thereby attesting that he desires to belong to Jehovah, and Jehovah alone. This is the explanation given by Gesenius, Hahn, and others; whereas Hitzig and

Knobel follow the lxx in the rendering, he will write upon his hand 'layehova>h,' i.e., mark the

name of Jehovah upon it. But apart from the fact that ka>thabh, with an accusative of the writing

materials, would be unprecedented (the construction required would be ), this view is overthrown by the fact that tatooing was prohibited by the Israelitish law (Lev_19:28; compare

the mark of the beast in Rev_13:16). is interchanged with ~_, to surname, or entitle

(the Syriac and Arabic are the same; compare the Arabic kunye, the name given to a man as the father of such and such a person, e.g., Abu-Muhammed, rhetorically called metonymy). The name Israel becomes a name or title of honour among the heathen. This concludes the fourth

prophecy, which opens out into three distinct fields. With in Isa_44:1 it began to approach the close, just as the third did in Isa_43:1 -a well-rounded whole, which leaves nothing wanting.

7. CALVIN, 5.One shall say. Hitherto the Prophet has spoken metaphorically, but now

expresses his meaning plainly without any figure of speech. He shews

what is the nature of that vegetation and herbage of which he spoke. It

means that out of all nations the Lord will gather his people, and will

bring into his Church those who were formerly strangers, and will raise

up and enlarge his Church, which formerly appeared to be reduced to

nothing; for all shall flock to her from every quarter, and shall wish

to be enrolled in the number of believers, as it is also said,

Philistia, Tyre, and Ethiopia; that man was born there. (Psa_87:4.)

That passage, though hitherto it seemed to be obscure, through the

mistakes of interpreters, is exceedingly well adapted to the

illustration of this prophecy, that believers, who might have been

terrified and ashamed on account of their diminished numbers, (for we

know that but a small number returned from captivity,) might cherish

hope of that illustrious and magnificent grace of Redemption which had

been celebrated by the prophets. To meet these views, that Prophet,

whoever he was, that was the author of the psalm, declares that the

Babylonians and Egyptians shall be citizens of the Church, and that the

Ethiopians and Tyrians, and those who formerly were strangers, shall

come for the purpose of being enrolled among the people of God. says

he, lies waste; but one day God will not only gather those who are

scattered, but will also call others from every quarter, and will unite

in one body those who are now at the greatest variance, so that they

shall boast of being citizens of Jerusalem, and shall belong to the body

of the chosen people as much as if they had been natives. The same

thing is taught in this passage by the Prophet Isaiah, from whom the

author of the psalm undoubtedly borrowed that sentiment.

And another shall be called by the name of Jacob. The general meaning

is, that there will be a vast assembly of men, who shall be united in

faith and in obedience to the one true God. But as, in a registration,

every person either pronounces or writes his own name, the Prophet,

keeping his eye on this custom, employs the following modes of

expression, shall write with his hand, I am God and shall take the

surname of Israel; another shall acknowledge that he is God and shall

be called by the name of Jacob. He describes something new and

uncommon, for he who formerly had nothing to do with God shall boast

that God hath adopted him. be called is in this place equivalent to

the French phrase, Se reclamer, that is, declare one self to belong

to a person; just as formerly, when he spoke of women to whom the name

of their husbands served for a protection, he introduces them as saying,

thy name be called on us, that is, us be named by thy name.

(Isa_4:1.)

Although Isaiah appears, in this passage, to distinguish between those

who in express terms shall declare that they belong to the people of

God, and shall wish to be named by the name of Jacob, yet both clauses

refer to the same persons, because to be a child of God, and to be an

Israelite, are two things closely connected, for God determines that the

Church shall be the mother of all his children. Yet it ought to be

remarked, that none are the lawful citizens of the Church but those who

submit to the government of God. If the Prophet had passed by the name

of God and mentioned and still we must have begun with the Head,

from whom proceeds all relationship both in heaven and in earth; but,

that there may be no remaining ambiguity, he has twice described this

order, that none are reckoned to belong to the seed of Jacob but they

who obey God.

Hence we easily see what is the Prophet meaning; for he shews that the

Church, so long as she is destitute of the blessing of God, withers and

gradually falls into decay; but that, when the Spirit of God has been

poured out, she is quickened, and at length gathers strength, not only

for recovering her former condition:, but so as to grow by wonderful

increase beyond expectation. Let us remember, however, that the Prophet

does not speak of the order of nature, as if the new children of the

Church were born such from the womb, because no person gains such high

rank by his own industry; but when they who formerly were aliens have

been regenerated by faith, he says that they will eagerly enrol their

names, in order to testify that they are the children of God. Thus he

describes a change which surpasses nature and all the conceptions of

men, when out of the accursed race of Adam is formed a spiritual Israel.

Some think that the Prophet here expresses the small number of

believers, when he says, shall be called, another shall write; but

that argument has little weight, and even the context furnishes an easy

refutation of their error. In my opinion, we should rather understand

him to mean that the Church shall be collected in crowds out of various

and distant nations; because God will assemble strangers under his

authority, and will stir them up to boast sincerely, and not in empty

words, that they belong to his people. It ought also to be observed,

that true faith cannot stand without breaking forth immediately into

confession; for such is the import of these four words, be called by

the name of Israel, To write, To be known, To say, I am the Lord for

they who sincerely worship God ought not to be dumb, but to testify both

by actions and by words what they carry inwardly in their hearts. They

profess to be the servants of God, and glory in his name during the

whole course of his life.

6 This is what the Lord says

Israels King and Redeemer, the Lord Almighty:

I am the first and I am the last;

apart from me there is no God.

1.BARNES, Thus saith the Lord - This commences, as I suppose (see Analysis), the argument to prove that Yahweh is the only true God, and that the idols were vanity. The object is, to show to the Jews, that he who had made to them such promises of protection and deliverance was able to perform what he had pledged himself to do.

The King of Israel - (See the notes at Isa_41:21).

And his Redeemer - (See the notes at Isa_43:1).

The Lord of hosts - (See the notes at Isa_1:9).

I am the first - (See the notes at Isa_41:4).

And I am the last - In Isa_41:4, this is expressed with the last; in Rev_1:8, I am Alpha and Omega. The sense is, that God existed before all things, and will exist forever.

And besides me there is no God - This is repeatedly declared (Deu_4:35, Deu_4:39; see the note at Isa_43:10-12). This great truth it was Gods purpose to keep steadily before the minds of the Jews; and to keep it in the world, and ultimately to diffuse it abroad among the nations, was one of the leading reasons why he selected them as a special people, and separated them from the rest of mankind.

2. BI, I am the First, and I am the Last

This affirmation of Gods existence appears more comprehensive than the similar one, made by Him to Moses, I am that I am. It is true, when we say that He is by His own absolute will and power, we assert by implication all that belongs necessarily to the essence and character of the Almighty. We assert His eternity; for He who so exists could have had no beginning, and can have no end: we assert His creation of all other beings, and His sovereignty over them; for He who alone is from eternity, must have given existence to all things that are besides Himself; and, as the Author of all, in and for whom all exist, must be the sovereign Ruler and Disposer of all. Nevertheless the ampler form of expression, I am the First and I am the Last, implying comparison with and precedency to all other existences, would seem to convey-to- the mined more distinct notions of the eternity, the omnipotence, the creative will and beneficence, of that infinite Being who is above all, and before all, and in all. (R. Cattermole, B. D.)

The First and the Last

Bitter was the sorrow of the prophet who spoke these words when he saw his people turn away from Jehovah. Israel had been enlightened by the purest lights. Alone of all the nations of the ancient world, it possessed the knowledge of the One living and holy God. Yet these truths are forgotten; these privileges are rejected; this God