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Verse- by-Verse Bible Commentary
New American Standard Bible
Bible Study Resources
Nave's Topical Bible - Arabians; Church; Gentiles; Kedar; Praise; Thompson Chain Reference - Kedar; Torrey's Topical Textbook - Missionary Work by Ministers;
Clarke's Commentary
Verse Isaiah 42:11. Let the wilderness — The most uncultivated countries, and the most rude and uncivilized people, shall confess and celebrate with thanksgiving the blessing of the knowledge of God graciously imparted to them. By the desert is meant Arabia Deserta; by the rocky country, Arabia Petraea; by the mountains, probably those celebrated ones, Paran, Horeb, Sinai, in the same country; to which also belonged Kedar, a clan of Arabians, dwelling for the most part in tents; but there were others of them who inhabited or frequented cities and villages, as may be collected from this place of the prophet. Pietro della Valle, speaking of the people of Arabia Deserta, says: "There is a sort of Arabs of that country called Maedi, who with their herds, of buffaloes for the most part, sometimes live in the deserts, and sometimes in cities; from whence they have their name, which signifies wandering, going from place to place. They have no professed houses; nor are they properly Bedaui, or Beduui, that is, Deserticoli, who are the most noble among them, and never abide within walls, but always go wandering through the open country with their black tents; nor are they properly called Hhadesi, as they call those who dwell in cities, and lands with fixed houses. These by the latter are esteemed ignoble and base; but both are considered as of low condition." Viaggi, Parte III. lett. ii.
The villages that Kedar doth inhabit — The Arabs, according to the Targum.
The inhabitants of the rock — They who dwell on fortified places. The Vulgate has habitatores Petraeae, "the inhabitants of Arabia Petraea." Those who make the rock Jesus Christ, the inhabitants of the rock, true believers in him; the singing, rejoicing for the salvation they have received; abuse and disgrace the passage and the pulpit. I have heard a clergyman, a magistrate, a justice of the quorum, spend an hour in showing from these words,
1. That they meant Jesus Christ, and none other.
2. That he might be fully compared to a rock, as the foundation on which his Church was built, and on which all true believers rested for their salvation.
3. A rock, because of his strength and might in destroying his enemies, and supporting his friends.
4. A refreshing rock, like that in the wilderness; and that rock was Christ.
5. A perspective rock, from which true believers could discover their heavenly inheritance: "When my heart is overwhelmed, lead me to the rock that is higher than I," c. Now all this is true in itself but false in respect to the words on which it was professedly built, for they have no such meaning.
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Clarke, Adam. "Commentary on Isaiah 42:11". "The Adam Clarke Commentary". https://www.studylight.org/commentaries/acc/isaiah-42.html. 1832.
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).
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Text Courtesy of BibleSupport.com. Used by Permission.
Fleming, Donald C. "Commentary on Isaiah 42:11". "Fleming's Bridgeway Bible Commentary". https://www.studylight.org/commentaries/bbc/isaiah-42.html. 2005.
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."
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."
Coffman's Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Coffman, James Burton. "Commentary on Isaiah 42:11". "Coffman's Commentaries on the Bible". https://www.studylight.org/commentaries/bcc/isaiah-42.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
Barnes' Notes on the Whole Bible
Let the wilderness - (See the note at Isaiah 35:1). The word here denotes the most uncultivated countries, intimating that even the most rude and barbarous people would have occasion to rejoin, and would be interested in the mercy of God.
And the cities thereof - To us there seems to be something incongruous in speaking of the ‘cities’ in a ‘wilderness.’ But we are to remember that the Hebrews gave the name wilderness or desert to those regions that were mostly uncultivated, or sparsely inhabited. They were places that were chiefly devoted to pasturage, and not cultivated by the plow, or regions of vast plains of sand and far-extended barrenness, with here and there an oasis on which a city might be built. Josephus, speaking of the desert or wilderness lying between Jerusalem and Jericho enumerates several villages or towns in it, showing that though it was mainly a waste, yet that it was not wholly without towns or inhabitants. We are to remember also that large towns or cities for commercial purposes, or thorough fares, were often built in the few fertile or advantageous places which were found in the midst of desert wastes. Thus we are told of Solomon 2 Chronicles 8:4, that ‘he built Tadmor in the wilderness;’ and we know that Palmyra, and Bozrah, and Sela, were large cities that were built in the midst of regions that were generally to be regarded as deserts, or wastes.
The villages that Kedar doth inhabit - Where the inhabitants of Kedar dwell. Kedar was a son of Ishmael Genesis 25:13, the father of the Kedarenians or Cedrei, mentioned by Pliny (Nat. Hist. v. 2), who dwell in the vicinity of the Nabathaeans in Arabia Deserta. They often changed their place, though it would seem that they usually dwelt in the neighborhood of Petra, or Sela. The name Kedar is often given to Arabia Deserta, and the word may in some instances denote Arabia in general. The inhabitants of those countries usually dwell in tents, and lead a nomadic and wandering life.
Let the inhabitants of the rock sing - It is uncertain whether the word ‘rock’ here (Hebrew, סלע sela‛, Greek Πέτραν Petran, ‘Petra’ or ‘rock’) is to be regarded as a proper name, or to denote in a general sense those who dwell in the rocky part of Arabia. Sela, or Petra, was the name of the celebrated city that was the capital of Idumea (see the notes at Isaiah 16:1); and the connection here would rather lead us to suppose that this city was intended here, and that the inhabitants of the capital were called upon to join with the dwellers in the surrounding cities and villages in celebrating the goodness of God. But it may denote in general those who inhabited the desolate and stony region of Arabia Petrea, or whose home was among the cliffs of the rocks. If so, it is a call upon Arabia in general to rejoice in the mercy of God, and to give glory to him for providing a plan of redemption - an intimation that to the descendants of Ishmael the blessings of the gospel would be extended.
Let them shout from the top of the mountains - They who had taken refuge there, or who had made their permanent abode there. Vitringa supposes that the mountains of Paran are meant, which are situated on the north of Mount Sinai. The idea in the verse is, that all the dwellers in Arabia would celebrate the goodness of God, and join in praising him for his mercy in giving a deliverer. They were yet to partake of the benefits of his coming, and to have occasion of joy at his advent. It is possible that Cowper may have had this passage in his eye in the following description of the final and universal prevalence of the gospel:
The dwellers in the vales and on the rocks,
Shout to each other, sad the mountain-tops,
From distant mountains catch the flying joy:
Till nation after nation taught the strain,
Earth rolls the rapturous hosannas round.
Task.
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Barnes, Albert. "Commentary on Isaiah 42:11". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/isaiah-42.html. 1870.
Calvin's Commentary on the Bible
11.Let the desert and it’s cities cry aloud. While the Prophet includes all the parts of the world, he mentions particularly those which were better known to the Jews; for on the west Judea had the sea, and on the east the desert and Arabia. When he speaks of the tents of Kedar, the desert, and the rocks, he means Arabia; but it is a figure of speech by which a part is taken for the whole, for it includes the whole of the east. It is as if he had said, that from the rising to the setting of the sun these praises shall be heard; for God shall be worshipped everywhere, though formerly he was worshipped in Judea alone; and thus the state of affairs shall be changed, and that praise shall be beard in the most distant parts of the earth. (157)
The towns where Kedar dwells. He mentions Kedar, because the Scenite (158) Arabians, as is well known, dwelt in tents. But he employs the word towns, while he is speaking of a desert; and therefore it ought to be remarked, that desert denotes not only the vast wilderness which lay between Judea and Arabia, but the more distant countries which were commonly designated from that part which was adjoining to them, as some people give the name of “mountainous” to those plains which lie beyond the mountains; for the common people have their attention so much directed to what they see close at hand, that they suppose them to resemble other places that are more distant. Yet the Prophet here exalts and magnifies the greatness of the grace of God, in reaching even rude and barbarous nations, whose savage cruelty was well known.
(157) “If these are not all parts of the same great picture, it is impossible to frame one. If they are, it is absurd to take the first and last parts in their widest sense as an extravagant hyperbole, and that which is between them in its strictest sense as a literal description. The only consistent supposition is, that sea, islands, deserts, mountains, towns, and camps, are put together as poetical ingredients of the general conception, that the earth in all its parts shall have reason to rejoice.” —Alexander.
(158) The name is derived from
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Calvin, John. "Commentary on Isaiah 42:11". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/isaiah-42.html. 1840-57.
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. "
Copyright © 2014, Calvary Chapel of Costa Mesa, Ca.
Smith, Charles Ward. "Commentary on Isaiah 42:11". "Smith's Bible Commentary". https://www.studylight.org/commentaries/csc/isaiah-42.html. 2014.
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.
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Text Courtesy of BibleSupport.com. Used by Permission.
Constable, Thomas. DD. "Commentary on Isaiah 42:11". "Dr. Constable's Expository Notes". https://www.studylight.org/commentaries/dcc/isaiah-42.html. 2012.
Gill's Exposition of the Whole Bible
Let the wilderness and the cities thereof lift up their voice,.... The eastern part of the world, Arabia Deserta, and the inhabitants of the cities which were in it:
the villages that Kedar doth inhabit; or the "courts" t, or tents, the Kedarenes inhabited, who were Arabians, and dwelt in tents, which they pitched here and there, for the convenience of their flocks; and so the Targum,
"the Arabians that inhabit the wilderness shall praise:''
let the inhabitants of the rock sing: or of Petra, which Jerom says was a city of Palestine. It was the metropolis of Arabia Petraea, which whole country may be here meant, and the inhabitants of it, who had reason to sing for joy, when the Gospel was preached unto them; as it was by the Apostle Paul in Arabia, Galatians 1:17:
let them shout from the top of the mountains; the wild, savage, and barbarous people that dwell there, but now become civilized, as well as evangelized, by the Gospel; or the messengers and ministers of the word, whose feet on those mountains were beautiful, bringing the good tidings of peace and salvation by Christ. The Targum interprets this of the resurrection of the dead,
"the dead, when they shall go out of the house of their world, from the tops of the mountains shall lift up their voice u.''
t חצרים "atria", Montanus; "tentoria", Grotius. u Ben Melech interprets the rocks and mountains of towers built on rocks and mountains, where men dwelt.
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Gill, John. "Commentary on Isaiah 42:11". "Gill's Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/isaiah-42.html. 1999.
Henry's Complete Commentary on the Bible
| The Messiah's Approach. | B. C. 708. |
5 Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: 6 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; 7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. 8 I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images. 9 Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them. 10 Sing unto the LORD a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof. 11 Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. 12 Let them give glory unto the LORD, and declare his praise in the islands.
Here is I. The covenant God made with and the commission he gave to the Messiah, 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.
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Henry, Matthew. "Complete Commentary on Isaiah 42:11". "Henry's Complete Commentary on the Whole Bible". https://www.studylight.org/commentaries/mhm/isaiah-42.html. 1706.
