Isaiah 41

KEep silence before me Attend diligently to my plea, and then answer it if you can. O islands O you Inhabitants of Islands, as the next clause explains this. By... ands he here means, as he does Chap. 40. 15. and elsewhere. Countries remote from Iudea, inhabited by the Idolatrous Gentiles, with whom he here debateth his cause., and let the people renew their strength Strengthen themselves to maintain their cause against me, let them unite all their strength together.: let them come near Unto me that we may stand together, and plead our cause before any indifferent Judge., then let them speak I will give them free liberty to say what they can on their own behalf.: let us come near together to judgment.

Who What man or God? Was it not my alone work? The Idols were so far from assisting me, that they did their utmost to oppose me in it. raised up Into Being and Power, stirring up his Spirit, and strengthning him to the work. the righteous man Heb. Righteousness, which is put for a man of Righteousness, as Pride is put for a proud man, Psal. 36. 11. and Deceit for a deceitful man, Psal. 109. 2. For it is evident from the following words, that he spake here of a person: But who this person is, is much disputed by interpreters. Some understand it of Christ. And doubtless the Person here spoken of was an eminent Type of Christ, and so in a mystical sense it may belong to him. But the things here said to be done by this Righteous Man, seems to agree much better unto a man of War, than unto the Prince of Peace. And therefore this place is immediately understood either. 1. Of Abraham, who was a Person eminently Righteous, and came out of Chaldea, which sometimes seems to be called the East, as Isa. 2. 6. Zech. 8. 7. who did the things here mentioned; partly in his own person, conquering five Kings and the Nations with them, Gen. 14. and following God he knew not whither; and partly by his posterity; whose exploits may well be ascribed to him, not only because he came out of his Loynes, but also and especially, because all their successes and vistories were given to them for Abrahams sake, and by the virtue of Gods promise and Covenant made with Abraham, for the giving of Canaan to him and to his Seed for ever. And this Interpretation may seem to receive some countenance from ver. 5 6. which agrees well to the practice of the Canaa... ites and Neighbouring Nations; who upon Israels March towards th... were filled with great co... ternation, and used all possible diligence in seeking both to their Idols, and to men for help against them, as we read in that sacred History. And thus Gods argument against Idolatry, is taken from an illustrious example of Gods infinite Power, put forth in saving his people, and destroying their enemies before them; and of the impotency of Idols to hinder him in that work: Or, 2. Of Cyrus, who might be called a Righteous man: Or, as it is in the Hebrew, a man of Righteousness, because he was Raised up in Righteousness, as it is said of him, Isa. 45. 13. and was Gods great Instrument to manifest his Righteousness; both his Faithfulness, in fulfilling his promise of delivering his people out of Babylon after seventy years (Righteousness being often put for Faithfulness) and his Justice, in Punishing the Enemies and Oppressors of his People, the wicked Babylonians; upon which account the Medes, who served under Cyrus in his expedition against the Babylonians, are called Gods Sanctified Ones, Isa. 13. 3, 17. And all the other expressions here used are very applicable to him, and were verified in him. He came from the East, from Persia which was directly eastward, both from Iudea and from Babylon, and which is called the East in this very case, Isa. 46. 11. He was raised up by God in an eminent and extraordinary manner, as is noted both by sacred and profane Historians; and therefore this very word is used concerning him and his Army, not only here, but elsewhere; as Isa. 13. 17. Ier. 50. 9. and 51. 1, 11. To him also all the following passages agree, as we shall see. And although this great person & action were yet to come yet the Prophet speaks of them as if they were already past, as the Prophets most frequently do. And as in the clause of the former Chapter he speaks of Gods People, as if they were actually in the captivity of Babylon, ver. 27. so here he speaks of them, as if they were actually brought out of Babylon by Cyrus. And by this instance he pleads his cause against the Gentiles and their Idols; because this was an evident proof of Gods Almighty Power, and of the vanity and weakness of Idols, which eminently appeared in the destruction of the Babylonians, who were a People mad upon their Idols, as is said, Ier. 50. 38. and yet were destroyed together with their Idols, Ier. 51. 47. from the East From a Country Eastward from Iudea, as Chaldea was in part, but Persia more directly., called him to his foot To march after him, and under Gods Banner against Babylon. Thus Baraks Army is said to be at his feet, Iudg. 4. 10. Compare, also Gen. 30. 30. gave the nations before him, and made him rule over kings Subdued Nations and their Kings before him.? he gave them as the dust To be beaten by him as small as dust, as is said, Psal. 18. 42. Or, to be put to flight as easily as the dust is scattered by the wind, as the following clause expounds this. to his sword, and as driven stubble to his bow.

He pursued them and passed safely VVent on in the pursuit with great ease and safety, and success.; even by the way that he had not gone with his feet VVhich is added as a further evidence of Gods wonderful providence, in encouraging and inabling him to march by unknown paths; which has oft proved dangerous and destructive to great Armies. This also was verified both in Abraham, and in Cyrus, as is well known..

Who has wrought and done it Whose work was this but mine?, calling Either 1. Calling them out of nothing, giving to them breath and being: Or, 2 Calling them to his foot, as he said above, ver. 2. disposing and employing them as he sees fit, sending them upon his errands. the generations from the beginning All Persons and Generations of mankind from the beginning of the VVorld to the end of it.? I the Lord, the first, and with the last VVho was before all things, even from Eternity, and shall be unto Eternity; whereas the Idols, to whom God herein opposeth himself, were but of yesterday, being made by mens hands, and shall within a little time vanish, and be destroyed., I am he.

The isles Even remote Countries, as ver. 1. saw it Discerned the mighty VVork of God in delivering his people, and overthrowing their enemies, in so wonderful a manner., and feared Left they should be involved in the same Calamity, as being conscious to themselves, that they also were enemies to Gods people., the ends of the earth were afraid, drew near, and came They gathered themselves together to consult for their common safety, and to maintain the cause of their Idols, whom by this instance they preserved in great Jeopardy..

They helped every one his neighbour, and every one said to his Brother, Be of good courage They encouraged and assisted one another in their Idolatrous practices..

So the carpenter VVho brought wood to compose the body of the Idol. encouraged the goldsmith VVho was to prepare golden plates for covering, and ado... ning of the Image, which some of them beat out upon the Anvil, and others smoothed or polished, as it follows., and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the sodering That we may put the several parts together, and set it up to be worshiped.: and he fastned it with nails that it should not be moved. d To the VVall or Pillar, least it should fall down, or go, or be carryed away from them. See Isa. 40. 19, 20.

But thou Israel art my Servant Thus the Gentiles show themselves to be the Servants of their Idols, and own them for their God, but thou art my people and I am and will be thy God., Jacob whom I have chosen Out of the heap of the Idolatrous Nations to be my peculiar People., the seed of Abraham my friend VVith whom I made a strict league of perpetual friendship; of which see Gen. 12. 2, 3. and 15. 1, 8..

Thou whom I have taken from the ends of the earth Thou Israel, whom I took to my self, and brought hither in the loins of thy Father Abraham from a remote Country; to wit, Chaldea: Or, whom I brought back out of Babylon into thine own Land, VVhich though yet to come, he may speak of as of a thing past, as the Prophets use to do, as was noted before. But the former interpretation seems to agree better with the foregoing verse., and called thee from the chief men thereof From the midst of many great and noble persons among whom he lived in Chaldea. So this notes Gods singular mercy to Abraham, and consequently to the Israelites descended from him, that he passed by many of Abrahams betters, and called him into fellowship with himself., and said unto thee, Thou art my servant, I have chosen thee, and not cast thee away I have chosen thee not for a small moment, but for ever, by making an everlasting Covenant with thee and thy Seed through all Generations. Or the sense is this: As I have chosen thee at first, so I have not since that time cast thee off, as thou hast frequently given me sufficient occasion to do. Or, and did not refuse thee, as this word is elsewhere used. So the same thing is repeated in other words, not without some emphasis; for he intimates that he choose them when he had just cause of refusing them..

Fear thou not, for I am with thee; be not dismayed, for I am thy God. I will strengthen thee, yea, I will help thee, yea I will uphold thee with the right hand of my righteousness VVhich I do and will manage with Righteousness, whereby I will deliver thee, and destroy thine and mine enemies, as it follows..

Behold, all they that were incensed against thee, shall be ashamed and confounded Both because their hopes and designes shall be utterly disappointed, and because the mischief which they contrived against thee shall fall upon themselves.: they shall be as nothing Shall come to nothing, or perish, as the next clause explaines it., and they that strive with thee shall perish.

Thou shalt seek them, and shalt not find them They shall be so totally consumed, that although thou searchest for them, thou shalt not be able to find them any where in the VVorld., even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought Shall be utterly brought to nought. The thing is twice repeated, to show the certainty, and greatness of their destruction..

For I the LORD thy God will hold thy right hand Or, will strengthen, &c. as this word properly signifieth, will assist and enable thee to vanquish all thine enemies., saying unto thee, Fear not, I will help thee.

Fear not, thou worm VVho art weak in thy self, and despised and trodden under foot by thy proud and potent enemies. Jacob, and ye men of Israel: I will help thee, says the LORD, and thy redeemer, the holy One of Israel.

Behold, I will make thee a new And therefore sharper and stronger than another which has been much used. sharp threshing instrument having teeth Such as were usual in those times and places: of which see on Isa. 28. 25, 28.: thou shalt thresh the mountains The great and lofty potentates of the World which set themselves against thee, such persons being frequently expressed in Scripture under the notion of Hills and Mountains., and beat them small, and shalt make the hills as chaff.

Thou shalt fan them When thou hast beaten them as small as dust or chaff., and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoyce in the LORD, and shalt glory in the holy One of Israel For to him, and not to thy self, thou shalt ascribe thy victory over thine enemies..

When the poor and needy seek water, and there is none, and their tongue falleth for thirst, I the LORD will hear them, I the God of Israel will not forsake them When my poor people are come to the greatest extremity of danger and misery; then will I appear for their relief..

I will open rivers in high places Upon the Mountains where by the course of nature there are no Rivers., and fountains in the midst of the Valleys Or, in the Vallies, to wit, in such of them as are not well watered.: I will make the wilderness a pool of water, and the dry land springs of water These people who were like a dry and barren Wilderness, I will abundantly water with my Blessing, and make them fruitful and beuatiful, as the next verse shows: which may be understood, either of the Iews who were in a Wilderness condition, till God brought them out of it; Or, of the Gentiles converted to the true Religion under the Gospel..

I will plant in the wilderness the cedar, the shittah-tree, and the myrtle, and the oyl-tree: I will set in the desert the fir-tree, and the pine, and the box-tree together Trees which are both useful and pleasant to the eye, and giving a good shadow to the traveller, which in those hot and parched Countryes was very comfortable. Thus much is evident and confessed: But what particular Trees these Hebrew words signifie, seems to me improper to discourse here, because only the Learned are capable of judging in this case, and they may consult my Latin Synopsis upon this, and other places of Scripture where they are mentioned.:

That they may see Or, That men may see: for it is an indefinite expression. The sense is, That all that see this wonderful change may consider it, and may know that this is the work of God alone., and know, and consider, and understand together, that the hand of the LORD has done this, and the holy One of Israel has created it.

Produce your cause The Prophet having pleaded Gods cause against the Idolatrous Gentiles, whom he challenged to a dispute ver. 1. he now reneweth the Challenge, and gives them liberty and invitation to speak whatsoever they can on the behalf of their Idols., says the LORD; bring forth your strong reasons To prove the Divinity of your Idols., says the King of Jacob.

Let them Either the Idols: Or, which is all one, the Idolaters in the name and by the help of their Idols. bring them forth, and show us what shall happen All future events; which he divides into two sorts in the following clause, the former and the later, as we shall see.: let them show the former things Which is not to be understood of such things as are past, for such things might easily be known by men from History, much more by the Devils who possessed and acted in their Idols, but of such things as should shortly come to pass, which may be better discerned, than those things which are yet at a great distance. So he propounds the easiest part first. Let us try whether they can foretel those things which are eve... at the door, and if so we will try them further. Let them tell us what things shall happen, and in what order, which first, and which last. what they be, that we may consider them Heb. and we will set our heart to it; we will allow the argument its due weight, and either fairly answer it, or give up our cause against Idols., and know That we may know, or let us know by their information. the latter end of them The consequence of them, whether the events did answer to their predictions: Or, what things happened next after those former things.; or declare us things for to come To wit, hereafter, or after a long time; which limitation may be easily gathered, both from the opposition of this clause to the former, and from the next following clause, where it is so limited and explained..

Show the things that are to come hereafter: that we may know that ye are gods: That we may have, if not a certain proof, yet at least a probable argument of your Deity. It may be Objected that the Devil has foretold future events by Idols: but it may be answered, that such predictions were but rare, and oftentimes w... re false, and confuted by the event; and generally were dark, and doubtful, as has been noted; and when they were verified by the event, that was only done by Divine Permission and revelation, for the tryal or punishment of wicked men, of which we have an instance, Deut. 13. 1, 2, 3. and therefore does no more prove them to be Gods, than the predictions made known by God unto the Prophets, proved them to be Gods. yea, do good, or do evil Protect and Bless your Worshippers whom I intend to destroy, and destroy my People whom I design to save, and then you have some colour to assert your Deity. But alas! You can neither do good nor evil., that we may be dismayed, and behold it together That I and my People may be astonished, and confounded, and forced to acknowledg your Godhead..

Behold, ye are of nothing You lately were nothing, without any Being at all, and now you have nothing at all of Divinity or Virtue in you., and your work Either 1. Passively, your workmanship, all the cost and art which is laid out upon you. Or, 2. Actively, all that you can do. Your Operations are like your Beings, there is no reality in your Beings, nor efficacy in your Actions. of nought: an abomination is he that chooseth you He that chuseth you for his Gods, is most abominable for his folly, as well as his wickedness..

I have raised up You neither foreknow nor can do any thing. But I do now foretell, and will certainly effect a great revolution and change in the World, which you shall not be able to hinder. one Which word, though not expressed in the Hebrew must necessarily be understood, as being oft designed in the following words by the pronoun He. He understands one People: Or, rather one Person, Prince or General together with his People or Forces, as appears from the latter part of the verse. Some conceive that the Prophet in this place speaks of two several persons; in the first clause of Nebuchadnezzar, who in Scripture is commonly said to come from the North, as Ier. 1. 13, 15. & 4. 6. and in the next clause of Cyrus who came from the East, Isa. 46. 11. And then the words may be thus rendred, one from the North, and he shall come: and one from the rising of the Sun, He shall call, &c. But it seems more natural and easy to understand the whose context of one and the same Person, even of Cyrus, of whom he spake before, ver. 2, &c. who might well be said to come, both from the North, and from the East; from the North rather, because he was a Mede by his Mother, as he was a Persian by his Father; or because a great part of his Army was gathered out of Media, which was, and in Scripture is said to be Northward in reference to Iudea, Ier. 50. 9, 41. and 51. 48. and because Darius the Mede was joyned with him in this expedition: and from the East, because Persia was directly eastward from Iudea. And peradventure this work of calling upon or proclaiming Gods Name, is here ascribed to him as he came from the East, rather than as he came from the North, because that work was not done by Darius the Mede, but by Cyrus the Persian. from the north, and he shall come: from the rising of the Sun shall he call upon my name Or rather, as others render it, who shall call upon: Or rather, proclaim my name, which Cyrus did in express and emphatical terms, Ezra 1. 1, 2., and he shall come upon princes as upon morter Treading them down, as easily as a man treadeth down morter., and as the potter treadeth clay.

Who has declared from the beginning Which of all your Idols did or could fortell such things as this from the beginning of the World unto this day? They never yet did nor can foreknow and foretell any such things, further than I think fit to reveal it to them., that we may know? and before time Either in time past: Or, before the things came to pass., that we may say That we may be convinced and forced to acknowledge., He is righteous His Cause now pleaded is just and good: He is a God indeed as he pretends to be, he claims his divinity by a good title.? yea, there is none Heb. Surely there is none of your Gods that has done or can do this, and therefore their claim to the deity is false and foolish. that shows, yea, there is none that declareth, yea, there is none that heareth your words None of your Worshippers ever heard any such thing either from you or of you: nor indeed does any man hear your words, because you are dumb and cannot speak..

The first I who am the first, as I said before, ver. 4. and therefore capable of declaring or foretelling things to come from the beginning, which your Idols cannot do, ver. 26. shall say to Zion Do and will foretell unto my people by my Prophets things to come., Behold, behold them I represent things future as if they were present, and to be beheld with your eyes. By them he means either. 1. These things which are to come: Or, 2. These men, either Cyrus and his Forces who came to deliver the Iews out of Babylon: Or, which is the same thing in effect, the Iews returning from their captivity in Babylon., and I will give to Jerusalem one that bringeth good tidings A Messenger or Messengers, the singular number being here put for the plural, as it is in many other places, to wit, my Prophets who shall foretell the good tidings of their deliverance from Captivity..

For I beheld Heb. And I beheld, I looked about me to see if I could find any of them that could certainly, and of themselves foretell such future events., and there was no man Not any, to wit, of the idols; for the word Man is sometimes used by the Hebrews of brute creatures, and even of lifeless things, as Isa. 34. 15. and 40. 26. and elsewhere., even amongst them, and there was no counseller Though these Idols were oft consulted, and by the help of the Devil did sometimes deliver Oracles, yet none of them were able to give any solid and certain advice concerning future things., that when I asked of them, could answer a word When I tried their divinity by this character, they had nothing to say for themselves..

Behold, they are all vanity This is the conclusion of the whole dispute, and the just sentence which God passeth upon Idols after a fair trial; they are vain things, and are falsly called Gods., their works are nothing See ver. 24.: their molten Images Which he mentions, because their materials were most precious, and more cost and art was commonly bestowed upon them, for after they had been molten they used to be carved or polished and adorned: but under these he synecdochically comprehends all Images whatsoever. are wind Empty and unsatisfying things, which also like the wind, do quickly pass away and come to nothing., and confusion Confused and deformed and useless things, like that rude heap in the beginning of Gods Creation, of which this very word is used, Gen. 1. 2..