Verse-by-Verse Bible Commentary
Isaiah 42:10

Clarke's Commentary

Verse Isaiah 42:10. Ye that go down to the sea — This seems not to belong to this place; it does not well consist with what follows, "and the fulness thereof." They that go down upon the sea means navigators, sailors, traders, such as do business in great waters; an idea much too confined for the prophet, who means the sea in general, as it is used by the Hebrews, for the distant nations, the islands, the dwellers on the sea-coasts all over the world. I suspect that some transcriber had the 23d verse of Psalm cvii. Isaiah 107:23 running in his head, יורדי הים באניות yoredey haiyam booniyoth, and wrote in this place יורדי הים yoredey haiyam instead of ירעם הים yiram haiyam, or יריע yari, or ירן yaran; "let the sea roar, or shout, or exult." But as this is so different in appearance from the present reading, I do not take the liberty of introducing it into the translation. Conjeceram legendum יגידו yegidu, ut Isaiah 42:12; sed non favent Versiones. "I would propose to read יגידו yegidu, as in Isaiah 42:12; but this is not supported by the Versions." -Secker.

Bridgeway Bible Commentary

Success and failure of God’s servant (42:1-25)

In the previous chapter the servant of Yahweh was identified with Israel (see 41:8). Israel is probably again the servant who is identified here, but the ideals outlined in this song never became a reality in the nation. They did, to some extent, characterize the faithful remnant, but they found their perfect expression only in the one who embodied the ideals God desired, Jesus Christ. The prophet foresees that this servant of Yahweh, though empowered by God’s Spirit and concerned with establishing God’s justice in the world, will never make a show to attract attention to himself, never hurt those who sorrow, and never turn away from those of even the weakest faith (42:1-4).
The result of the servant’s work will be the salvation of people from many nations. Through his servant, the Creator will send the message of his salvation to the people of his creation, to turn them from darkness to light, from bondage to freedom (5-7). Yahweh, the eternal God and all-powerful redeemer, needs no help from idols in this. He will bring his purposes to fulfilment through his servant. The Jews’ salvation out of bondage in Babylon will be a sign and a guarantee of a much wider salvation that is yet to come (8-9).
This statement of God’s purposes brings forth an outburst of praise. From various parts of creation and from various nations of the world, people join in singing praises to the merciful God (10-12). This same God, however, will destroy those who fight against him (13).
God himself then speaks. He had appeared to be inactive and silent during the time of the Jews’ captivity in Babylon, but now he will act decisively. He will lead his people out of the blindness and darkness of captivity back to the land of their ancestors (14-16). At this demonstration of God’s power, all those who trusted in idols will feel foolish and ashamed (17).
Having set out his ideal purposes for Israel (see v. 1-4), God now displays the condition of Israel that brought about its captivity in Babylon. Spiritually the people were blind and deaf, and stubbornly refused to see God’s truth or listen to his voice (18-20). God had given them his law so that they might bring other nations to know him and praise him. Instead they disobeyed his law and were plundered by those nations (21-22). The calamities that befell Israel were not accidental; they were sent by God. But because the people did not know God, they did not know the meaning of the events that brought about their defeat and captivity (23-25).

Coffman's Commentaries on the Bible

"Sing unto Jehovah a new song, and his praise from the end of the earth; ye that go down to the sea, and all that is therein, the isles, and the inhabitants thereof. Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit; let the inhabitants of Sela sing, let them shout from the top of the mountains. Let them give glory unto Jehovah, and declare his praise in the islands. Jehovah will go forth as a mighty man; he will stir up his zeal like a man of war: he will cry, yea, he will shout aloud; he will do mightily against his enemies."

Concerning these verses, Archer noted that, "These represent the Gentiles as singing praises to God for their deliverance and conversion, and rejoicing with Israel over God's conquest over all his foes."Wycliffe Old Testament Commentary, p. 638. How marvelous all over the world has been the fulfillment of this prophecy of Christian singing. Creeds and doctrines are disputed and are even found to be contradictory; but the whole Christian world rejoices in the great songs of God's church. No Old Testament prophecy was ever more gloriously fulfilled than this one has been. As Henderson commented, "This paragraph describes the universal joy which the publication of the Gospel should occasion."E. Henderson, The Book of the Prophet Isaiah (London: Hamilton, Adams, and Company, 1857), p. 337.

Both Kedar and Sela were bitter enemies of Israel. Sela was one name of the Edomite city also called Petra, thus both of these being accounted Gentiles by the Jews. "Their mention here demonstrates the breadth of God's grace; but see the next paragraph."The New Bible Commentary, Revised, p. 613.

Barnes' Notes on the Whole Bible

Sing unto the Lord a new song - It is common, as we have seen, to celebrate the goodness of God in a hymn of praise on the manifestation of any special act of mercy (see the notes at Isaiah 12:1-6; Isaiah 25:1-12; Isaiah 26:0) Here the prophet calls upon all people to celebrate the divine mercy in a song of praise in view of his goodness in providing a Redeemer. The sentiment is, that God’s goodness in providing a Saviour demands the thanksgiving of all the world.

A new song - A song hitherto unsung; one that shall be expressive of the goodness of God in this new manifestation of his mercy. None of the hymns of praise that had been employed to express his former acts of goodness would appropriately express this. The mercy was so great that it demanded a song expressly made for the occasion.

And his praise frown the end of the earth - From all parts of the earth. Let the most distant nations who are to be interested in this great

Ye that go down to the sea - That is, traders, navigators, merchants, seamen; such as do business in the great waters. The sense is, that they would be interested in the plan of mercy through a Redeemer; and hence, they are called on to celebrate the goodness of God (compare the notes at Isaiah 60:5). This is referred to by the prophet, first, because of the great multitude who thus go down to the sea; and, secondly, because their conversion will have so important an influence in diffusing the true religion to distant nations.

And all that is therein - Margin, as Hebrew, ‘The fullness thereof.’ All that fill it; that is, either in ships, or by dwelling on the islands and coasts. The meaning is, that all who were upon the sea - the completeness, the wholeness of the maritime population, being equally interested with all others in the great salvation, should join in celebrating the goodness of God.

The isles - A large portion of the inhabitants of the world are dwellers upon islands. In modern times, some of the most signal displays of the divine mercy, and some of the most remarkable conversions to Christianity, have been there. In the Sandwich Islands, and in Ceylon, God has poured out his Spirit, and their inhabitants have been among the first in the pagan world to embrace the gospel.

Calvin's Commentary on the Bible

10.Sing to Jehovah. He now exhorts the people to gratitude; for God’s favors ought always to excite us, by the remembrance of them, to give thanks and to celebrate his praises. Besides, by that exhortation he calls believers to behold the prophecy as actually accomplished, and confirms those promises of which he spoke. We ought to observe this as the design of the Prophet, that there is no reason why believers, though they are severely oppressed, should give way to sorrow, but that good hope ought to encourage them to gladness, that they may now prepare to render thanksgiving.

The subject of this song is, that Christ has been revealed to the world, and sent by the Father, in order to relieve the miseries of his Church, and to restore her to perfect order, and indeed, as it were, to renew the whole world. As it was difficult to believe this, the Prophet wished to remove every doubt, in order to fix these predictions more deeply in their hearts. Nor ought we to wonder that the Prophet labors so hard to arouse them when they were reduced to the greatest straits, and had no longer any hope of safety. The mere aspect of things might shake their faith, and even produce suspicion that all that the prophets had foretold was unfounded and absurd. The object, of this exhortation therefore is, that when affairs are utterly desperate, they should be cheerful and rely on these promises.

A new song. Bynew he means an excellent, beautiful, and elegant song, not one that is ordinary or common, but a song which may arouse men to admiration, as relating to the extraordinary grace of God, of which there had never been so remarkable an example. In this sense it is also used in Psalms 33:3, and Psalms 96:1 New is here contrasted with what is Ordinary, and thus he extols the infinite mercy of God, which was to be revealed in Christ, and which ought therefore to be celebrated and sung with the highest praises. Hence we infer that each of us ought to be the more zealous in proclaiming the praises of God, in proportion to the greater number of favors which we have received. It is indeed the duty of all men to sing praise to God, for there is no person who is not bound to it by the strongest obligations; but more lofty praises ought to proceed from those on whom more valuable gifts have been bestowed. Now, since God has laid open the fountain of all blessings in Christ, and has displayed all spiritual riches, we need not wonder if he demand that we offer to him an unwonted and excellent sacrifice of praise.

It ought to be observed that this song cannot be sung but by renewed men; for it ought to proceed from the deepest feeling of the heart, and therefore we need the direction and influence of the Spirit, that we may sing those praises in a proper manner. Besides, he does not exhort one or a few nations to do this, but all the nations in the world; for to all of them Christ was sent.

Smith's Bible Commentary

Chapter 42

Now God speaks of another servant. This is His righteous servant, even Jesus Christ. And now Isaiah begins to prophesy concerning Christ, the servant of God.

Behold my servant, whom I uphold; mine elect, in whom my soul delighteth ( Isaiah 42:1 );

You remember when Jesus was baptized that there came the voice from heaven saying, "This is My beloved Son, in whom I am well pleased; hear ye Him" ( Matthew 17:5 ). God declares, "In whom my soul delights."

I have put my Spirit upon him ( Isaiah 42:1 ):

And at the time of the baptism, you remember the heavens opened and the Spirit of God descended as a dove and lighted upon Him and the voice of the Father said, "This is My beloved Son." But here's a prophecy of the baptism of Jesus and those events that would take place. "My servant, in whom My soul delights. I have put My Spirit upon Him."

he shall bring forth judgment to the Gentiles ( Isaiah 42:1 ).

So the gospel coming unto the Gentiles through Jesus Christ is predicted.

He will not cry, nor lift up, his voice to be heard in the street ( Isaiah 42:2 ).

Israel, which at the time of His coming was,

A bruised reed will he not break, and the smoking flax shall he not quench: till he bring forth judgment unto truth. He shall not fail nor be discouraged, till he has set judgment in the earth: and the coast shall wait for his law ( Isaiah 42:3-4 ).

Now we are told that Jesus is sitting there at the right hand of the Father, waiting for the kingdom to be given unto Him. In Hebrews it said, "God has put all things in subjection under Him. But we do not yet see all things in subjection unto Him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor" ( Hebrews 2:8-9 ). Waiting until the kingdom really will be given unto Him, until this expectation is fulfilled. So God's promise that He has set Him for judgment in the earth.

Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which comes out of it; he that gives breath unto the people upon it, and spirit to them that walk therein ( Isaiah 42:5 ):

God declaring now Himself. As Francis Schaeffer said the time has come when we shouldn't just speak of God, because there are so many different gods the people worship. Or people have so many different concepts of God that when you talk about God, unless you define the god that you are talking about, they really don't know who you are talking about. So we need to define God as the eternal, living God who created the heavens and the earth. Well, it is interesting when God defines Himself He goes a little bit further. "He that created the heavens, and stretched them out; He that spread forth the earth, and all that comes out of it; He that gives breath to the people upon it."

You remember when Daniel came in to Belshazzar, who had ordered that the golden vessels that his grandfather Nebuchadnezzar had taken out of the temple in Jerusalem be brought in that they might drink their wine out of those vessels that had been dedicated unto God's service. And as they were drinking the wine, the handwriting came on the wall and his knees began to smote one against another. We're going to have a prophecy of this, of his knees here in Isaiah when we get to chapter 45 tonight. He prophesies this guy's knees shaking. And Daniel said... The fingers of the hand appeared and the writing on the wall, and the king called for the counselors to interpret and none of them could. So the queen mother said, "Well, there's a man in the kingdom from among the Jews and God has given to him wisdom in the time of your grandfather. He told of dreams and visions." And so they called Daniel in and Daniel gave a lecture to Belshazzar before he interpreted the writing. He said, "When your father was really nothing, God raised him up and gave him this great kingdom of Babylon. And when he exalted his heart against God, God allowed him the madness and he lived like an animal until seven seasons had passed over. Then God restored the kingdom and his sanity to him. But this God," he said, "you have not glorified. And the God in whose very hand your breath is." And that was the indictment against him. Here he had been taking his breath from God and yet using that breath to profane God. But God in whose very hand...

Did you ever realize how totally dependent you are upon God? And here God declares the dependency of man. "I've created all of the things that are in the earth. In fact, I've given breath to them all."

I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; To open the blind eyes, to bring out the prisoners from the prison, and to them that sit in darkness out of the prison house ( Isaiah 42:6-7 ).

When Paul was talking to Agrippa, and more or less giving his defense before king Agrippa, in Acts chapter 26 beginning with verse Isaiah 42:17 , Paul declared to Agrippa how that the Lord had appeared unto him and said unto him that he had sent Paul. "Delivering thee from the people, and from the Gentiles, unto whom now I send thee. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive the forgiveness of sins and the inheritance among them which are sanctified by faith that is in me" ( Acts 26:17-18 ). Paul's commission from the Lord was to go to the Gentiles, to open their eyes, to turn them from their darkness to the light of God, and from the power of Satan unto God, that they might receive the forgiveness of their sins. And so Paul is really taking a part out of Isaiah here where God speaks of Him going to set His people as a light of the Gentiles, to open the blind eyes, to bring the prisoners from the prison, and those that sit in darkness out of the prison house. To deliver us from that prison of sin, that power that sin has upon a person's life.

I am the LORD; that is ( Isaiah 42:8 )

I am. And, of course, you've got to really translate. I mean, you've got to. I am Yahweh or Yahovah, whatever the pronunciation is.

That is my name ( Isaiah 42:8 ):

You see, LORD in all capitals is not a title. In the New Testament the term Lord is a title. It is the Greek word kurios. But in the Old Testament, there is adonahai, the Hebrew which is a title, Lord. And when you find that, it is capital "L," small o-r-d. But when the name of God, the Yahweh, the consonants Y-H-V-H which are in the text, that stands for the name of God. And only the consonants were written so a man would not pronounce the name in his mind. But God declares, "I am Yahweh. That is My name."

and my glory will I not give to another, and neither will I give praise to graven images ( Isaiah 42:8 ).

Now this is heavy-duty stuff. And anyone, anyone who ever seeks to serve God and to minister for God must remember that God will not give His glory to another. There are many people who seek to bring glory to themselves in their service to God. "Let your light," Jesus said, "so shine before men, that when they see your good works, they glorify your Father which is in heaven" ( Matthew 5:16 ). We must take care that we do not serve God in such a way as to bring personal glory or honor to ourselves. And that is a constant danger because of our flesh which delights in glory and recognition and fame and honor. But God said, "I will not give My glory to another." And the minute we start taking God's glory for ourselves, we're in big trouble with God.

"I will not give it to another, neither My praise to graven images." God really takes off on the images that these people were making. The likenesses and the stupidity of making their own gods. How it is so totally illogical for a man to make his own god, and you'll get into that pretty soon.

He said,

Behold, the former things are come to pass, and the new things do I declare: before they spring forth I tell you of them ( Isaiah 42:9 ).

This was what He was challenging the other gods to do. But He said, "I'm doing it. I've told you of the former things and I'm declaring to you things before they ever happen."

Sing unto the LORD a new song, sing his praise from the end of the earth, ye that go down to the sea, and all that is therein; the coast, and the inhabitants thereof. Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock [that is, Petras] sing, let them shout from the top of the mountains. Let them give glory unto the LORD, and declare his praise in the coast. For the LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies ( Isaiah 42:10-13 ).

Now in many places in the Old Testament, there is a reference to the Lord when He comes in His glory roaring like a lion. This is one of them. "He shall cry, yea, He'll roar like a lion roaring over its prey that it has subdued." And in Revelation, chapter 10, the description of the coming again of Jesus Christ, it said, "And He shall roar as a lion" ( Revelation 10:3 ). So I am so anxious to hear that roar. The next reference in the Old Testament Isa 25:30 ,but all the way through the Old Testament there are many references and we'll follow them through as we go through this time. This is one of the first of them.

I have held my peace for a long time; I have been still, I have refrained myself: now will I cry like a travailing woman; I will destroy and devour at once ( Isaiah 42:14 ).

How patient God has been as He allowed the earth to go on in this condition since Christ, 2,000 years almost. God said, "I've held My peace for a long time." I've wondered how God could hold His peace for so long. I wondered how God could let things go by. He said, "I've been still; I've refrained Myself." But now the time has come.

I will make waste mountains and hills, I will dry up their vegetables; I will make the rivers islands, and I will dry up the pools. And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and the crooked things straight ( Isaiah 42:15-16 ).

Notice the desolation will come before the rebuilding.

You remember when God commissioned Jeremiah to prophesy. God said to Jeremiah that, "I have called thee to root out, to pull down, to destroy, to throw down, to build, and to plant" ( Jeremiah 1:10 ). You see, sometimes things get so corrupt, before you can build you just got to wipe out what's there. And so with Jeremiah. The nation had become so corrupt. He had to root out, pull down, destroy before he began to build and to plant. Now here again is the same thing. God's judgment is first going to come, making waste the earth in the Great Tribulation period. And then He will begin His work of restoration, opening the eyes of the blind. "Making darkness light before them, straightening the crooked paths."

These things will I do unto them, and not forsake them. They shall be turned back, they shall be greatly ashamed, that trust in their graven images, that say to the molten images, Ye are our gods. Hear, ye deaf; and look, ye blind, that ye may see. Who is blind, but my servant? ( Isaiah 42:16-19 )

Israel was so blind to the things of God. And Jesus said, "Well did Isaiah the prophet testify of you, saying, 'Having eyes to see, you will not see; having ears to hear, you will not hear'" ( Matthew 13:14 ). God's nation, God's people were blind when the Messiah came. They did not recognize Him. It said, "He came to His own, and His own received Him not" ( John 1:11 ). And Jesus spoke of their blindness to them. "Who is blind, but my servant?"

or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the LORD'S servant? Seeing many things, but you don't observe them; opening your ears, but yet you're not hearing. The LORD is well pleased for his righteousness' sake; he will magnify the law, and make it honorable. But this is a people that are robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore. Who among you will give ear to this? who will hearken and hear for the time to come? Who gave Jacob for a spoil, and Israel to the robbers? ( Isaiah 42:19-24 )

Who turned the nation over?

did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law. Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he didn't lay it up to heart ( Isaiah 42:24-25 ).

And so they were destroyed. They were driven out of the land. And yet they didn't consider that it was because of their rejection of God's promised Messiah that these things came upon them. "

Dr. Constable's Expository Notes

A new song arises in Scripture when someone has learned of something powerful and good that God has done or will do (cf. ch. 12; Psalms 33:3; Psalms 40:3; Psalms 96:1; Psalms 98:1; Psalms 144:9; Revelation 5:9; Revelation 14:3). Here it is salvation through the Servant that prompts this song of praise (cf. Isaiah 6:3). Isaiah called on everyone to praise the Lord because the Servant’s ministry would benefit the whole earth. People living on the farthest seacoasts and in the desert lands should praise Him. Kedar, a son of Ishmael (Genesis 25:13), was also the name of a town in the Arabian Desert (cf. Isaiah 21:16-17; Isaiah 60:7). Sela was near modern Petra and was the mountain fortress city of Edom (cf. Isaiah 16:1). These people in various places represent diverse sources from which universal praise should come to the Lord.

Gill's Exposition of the Whole Bible

Sing unto the Lord a new song,.... On account of the new things before prophesied of, and now done; on account of redemption and salvation by Christ, and the conversion of the Gentiles through the light of the Gospel brought among them; the song of redeeming love, and for the Gospel, and regenerating grace; and not the Jews only, but the Gentiles also, are called upon to sing this song, as having a special share in the blessings, the subject of it: hence it follows,

and his praise from the end of the earth; thither the Gospel being sent, and there made effectual to the conversion of many, these are exhorted to sing and show forth the praises of him who had called them out of Heathenish blindness and darkness into the marvellous light of the Gospel and grace of God:

ye that go down into the sea; in ships, that trade by sea; such as the Phoenicians, Tyrians, and Sidonians, to whom the Gospel came, and where it was preached with success, to the conversion of many of them, and therefore had reason to join in this new song; see Acts 11:19 or such that went by sea to distant parts, on purpose to publish the Gospel, as Paul, Barnabas, Silas, and Timothy; and who, succeeding in their work, had reason to rejoice; see Acts 13:4:

and all that is therein: or "the fulness of it" s; meaning not the fishes in it, but the islands of it, as next explained:

the isles, and the inhabitants thereof; as Cyprus, Crete, and other isles, which heard the joyful sound of the Gospel, and embraced it,

Acts 13:4, and, as the sea often denotes the western part of the world from Judea, this may design the European parts of it, and the islands in it, particularly ours of Great Britain and Ireland, whither the Gospel came very early.

s ומלאו "et plenitudo ejus", Munster, Pagainus, Montanus.

Henry's Complete Commentary on the Bible

      5 Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:   6 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;   7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.   8 I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images.   9 Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.   10 Sing unto the LORD a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof.   11 Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.   12 Let them give glory unto the LORD, and declare his praise in the islands.

      Here is I. The covenant God made with and the commission he gave to the Messiah, Isaiah 42:5-7; Isaiah 42:5-7, which are an exposition of Isaiah 42:1; Isaiah 42:1, Behold my servant, whom I uphold.

      1. The royal titles by which the great God here makes himself known, and distinguishes himself from all pretenders, speak very much his glory (Isaiah 42:5; Isaiah 42:5): Thus saith God the Lord. And who are thou, Lord? Why, he is the fountain of all being and therefore the fountain of all power. He is the fountain of being, 1. In the upper world; for he created the heavens and stretched them out (Isaiah 40:22; Isaiah 40:22), and keeps the vast expanse still upon the stretch. 2. In the lower world: for he spread forth the earth, and made it a capacious habitation, and that which comes out of it is produced by his power. 3. In the world of mankind: He gives breath to the people upon it, not only air to breathe in, but the breath of life itself and organs to breathe with; nay, he gives spirit, the powers and faculties of a rational soul, to those that walk therein. Now this is prefixed to God's covenant with the Messiah, and the commission given him, not only to show that he has authority to make such a covenant and give such a commission, and had power sufficient to bear him out, but that the design of the work of redemption was to maintain the honour of the Creator, and to restore man to the allegiance he owes to God as his Maker.

      2. The assurances which he gives to the Messiah of his presence with him in all he did pursuant to his undertaking speak much encouragement to him, Isaiah 42:6; Isaiah 42:6. (1.) God owns that the Messiah did not take the honour of being Mediator to himself, but was called of God, that he was no intruder, no usurper, but was fairly brought to it (Hebrews 5:4): I have called thee in righteousness. God not only did him no wrong in calling him to this hard service, he having voluntarily offered himself to it, but did himself right in providing for his own honour and performing the word which he had spoken. (2.) He promises to stand by him and strengthen him in it, to hold his hand, not only to his work, but in it, to hold his hand, that it might not shake, that it might not fail, and so to keep him. When an angel was sent from heaven to strengthen him in his agonies, and the Father himself was with him, then this promise was fulfilled. Note, Those whom God calls he will own and help, and will hold their hands.

      3. The great intentions of this commission speak abundance of comfort to the children of men. He was given for a covenant of the people, for a mediator, or guarantee, of the covenant of grace, which is all summed up in him. God, in giving us Christ, has with him freely given us all the blessings of the new covenant. Two glorious blessings Christ, in his gospel, brings with him to the Gentile world--light and liberty. (1.) He is given for a light to the Gentiles, not only to reveal to them what they were concerned to know, and which otherwise they could not have known, but to open the blind eyes, that they might know it. By his Spirit in the word he presents the object; by his Spirit in the heart he prepared the organ. When the gospel came light came, a great light, to those that sat in darkness, Matthew 4:16; John 3:19. And St. Paul was sent to the Gentiles to open their eyes,Acts 26:18. Christ is the light of the world. (2.) He is sent to proclaim liberty to the captives, as Cyrus did, to bring out the prisoners; not only to open the prison-doors, and give them leave to go out, which was all that Cyrus could do, but to bring them out, to induce and enable them to make use of their liberty, which none did but those whose spirits God stirred up. This Christ does by his grace.

      II. The ratification and confirmation of this grant. That we may be assured of the validity of it consider, 1. The authority of him that makes the promise (Isaiah 42:8; Isaiah 42:8): I am the Lord, Jehovah, that is my name, and that was the name by which he made himself known when he began to perform the promise made to the patriarchs; whereas, before, he manifested himself by the name of God Almighty, Exodus 6:3. If he is the Lord that gives being and birth to all things, he will give being and birth to this promise. If his name be Jehovah, which speaks him God alone, we may be sure his name is jealous, and he will not give his glory to another, whoever it is that stands in competition with him, especially not to graven images. He will send the Messiah to open men's eyes, that so he may turn them from the service of dumb idols to serve the living God, because, though he has long winked at the times of ignorance, he will now maintain his prerogative, and will not give his glory to graven images. He will perform his word because he will not lose the honour of being true to it, nor be ever charged with falsehood by the worshippers of false gods. He will deliver his people from under the power of idolaters because it looks as if he had given his praise to graven images when he gives up his own worshippers to be worshippers of images. 2. The accomplishment of the promises he had formerly made concerning his church, which are proofs of the truth of his word and the kindness he bears to his people (Isaiah 42:9; Isaiah 42:9): "Behold, the former things have come to pass; hitherto the Lord has helped his church, has supported her under former burdens, relieved her in former straits; and this in performance of the promises made to the fathers. There has not failed one word,1 Kings 8:56. And now new things do I declare. Now I will make new promises, which shall as certainly be fulfilled in their season as old ones were; now I will bestow new favours, such as have not been conferred formerly. Old-Testament blessings you have had abundantly; now I declare New-Testament blessings, not a fruitful country and dominion over your neighbours, but spiritual blessings in heavenly things. Before they spring forth in the preaching of the gospel I tell you of them, under the type and figure of the former things." Note, The receipt of former mercies may encourage us to hope for further mercies; for God is constant in his care for his people, and his compassions are still new.

      III. The song of joy and praise which should be sung hereupon to the glory of God (Isaiah 42:10; Isaiah 42:10): Sing unto the Lord a new song, a New-Testament song. The giving of Christ for a light to the Gentiles (Isaiah 42:6; Isaiah 42:6) was a new thing, and very surprising. The apostle speaks of it as a mystery which, in other ages, was not made known, as it is now revealed, that the Gentiles should be fellow-heirs,Ephesians 3:5; Ephesians 3:6. Now, this being the new thing which God declares, the newness of the song which is to be sung on this occasion is this, that whereas, before, the songs of the Lord were very much confined to the temple at Jerusalem (David's psalms were in the language of the Jews only, and sung by them in their own country only; for, when they were in a strange land, they hung their harps on the willow-trees and could not sing the Lord's song, as we find, Psalms 137:2-4), now the songs of holy joy and praise shall be sung all the world over. The Gentile nations shall share equally with the Jews in New-Testament blessings, and therefore shall join in New-Testament praises and acts of worship. There shall be churches set up in Gentile nations and they shall sing a new song. The conversion of the Gentiles is often foretold under this notion, as appears, Romans 15:9-11. It is here promised that the praises of God's grace shall be sung with joy and thankfulness, 1. By those that live in the end of the earth, in countries that lie most remote from Jerusalem. From the uttermost parts of the earth have we heard songs,Isaiah 24:16; Isaiah 24:16. This was fulfilled when Christianity was planted in our land. 2. By mariners and merchants, and those that go down to the sea, that do business in great waters, and suck the riches of the sea, and so make themselves masters of the fulness thereof and all that is therein, with which they shall praise God, and justly, for it is his, Psalms 24:1; Psalms 95:5. The Jews traded little at sea; if therefore God's praises be sung by those that go down to the sea, it must be by Gentiles. Sea-faring men are called upon to praise God, Psalms 107:23. 3. By the islands and the inhabitants thereof,Isaiah 42:10; Isaiah 42:10, and again, Isaiah 42:12; Isaiah 42:12. Let them declare his praise in the islands, the isles of the Gentiles, probably referring to the islands of Greece. 4. By the wilderness and the cities thereof, and the villages of Kedar. These lay east from Jerusalem, as the islands lay west, so that the gospel songs should be sung from the rising of the sun to the going down of the same. The whole Gentile world had been like an island, cut off from communication with God's church, and like a wilderness, uncultivated and bringing forth no fruit to God; but now the islands and the wilderness shall praise God. 5. By the inhabitants of the rock, and those that dwell on the tops of the mountains, not only the Gentiles, but the poorest and meanest and most despicable, those that dwell in cottages, as well as those that inhabit cities and villages. The rude and most barbarous, as the mountaineers commonly are, shall be civilized by the gospel. Or by the inhabitants of the rock may be meant the inhabitants of that part of Arabia which is called Petræa--the rocky. Perhaps the neighbouring countries shared in the joy of the Israelites when they returned out of Babylon and some of them came and joined with them in their praises; but we find not that it was to any such degree as might fully answer this illustrious prophecy, and must conclude that it reaches further, and was fulfilled in that which many other prophecies of the joy of the nations are said in the New-Testament to be fulfilled in, the conversion of the Gentiles to the faith of Christ. When they are brought into the church they are brought to give glory to the Lord; then they are to him for a name and a praise, and they make it their business to praise him. He is glorified in them and by them.