Verse-by-Verse Bible Commentary
Isaiah 42:22

Clarke's Commentary

Verse Isaiah 42:22. They are all of them snared in holes - "All their chosen youths are taken in the toils"] For הפח hapheach read הופחו huphachu, in the plural number, hophal; as החבאו hochbau, which answers to it in the following member of the sentence. Le Clerc, Houbigant. הפח huppach, 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

THE BLIND AND DEAF SERVANT

"Hear, ye deaf; and look, ye blind, that ye may see. Who is blind but my servant? or deaf, as my messenger that I send? who is blind as he that is at peace with me, and blind as Jehovah's servant? Thou seest many things, but thou observest not; his ears are open, but he heareth not. It pleased Jehovah, for his righteousness' sake, to magnify the law, and make it honorable. But this is a people robbed and plundered; they are all of them snared in holes, and hid in prison-houses; they are for a prey, and none delivereth; for a spoil, and none saith, Restore."

Here is the fleshly nation of the Jews, the Old Israel, one of the Three Servants prominent in this section of Isaiah. Note that the Old Israel is here called "my messenger" by God (Isaiah 42:19); but this does not mean, as Rawlinson thought, that it was only the default of the first messenger that required God to send the Ideal Servant, Jesus Christ. Oh no! From the very first, God had determined that only the Messiah could redeem any one. Even when God revealed his purpose to Abram in the promise that, "in thee and thy seed shall all the families of the earth be blessed," the reference was not to the fleshly nation in any sense whatever; but as Paul declared, "God said not `and to seeds, as of many; but as of one' And `to thy seed,' which is Christ" (Galatians 3:16). Therefore, it was through Christ, the Seed-Singular, that God promised Abraham that all the nations of the earth would be blessed. There is nothing in the whole Old Testament that suggests fleshly Israel would be the means of God's blessing all nations, except in a very inferior and secondary role, the principal part of which was their acceptance and preservation of the Law and their existence as the fleshly vehicle through whom the Christ would be born.

It is the hardening of Israel that looms in this paragraph. Note that in spite of their blindness and deafness, they are nevertheless commanded "to hear," indicating that their inability to hear was a willful inability on the part of Israel. The countless rebellions and sins of the Old Israel constitute the principal theme of the Old Testament. Israel had ample capacity and ability to have heard and obeyed God had they possessed any true desire to do so.

Kidner pointed out that even the pitiful status of Israel during the captivity was not designed to destroy Israel, but to discipline and correct them. It was only a pitiful handful of the nation, however, that cooperated with God's will in this.

Barnes' Notes on the Whole Bible

But this is a people robbed and spoiled - The Jewish people, though highly favored, have been so unmindful of the goodness of God to them, that he has given them into the hand of their enemies to plunder them. This is to be conceived as spoken after the captivity, and while the Jews were in exile. Their being robbed and spoiled, therefore, refers to the invasion of the Chaldeans, and is to be regarded as spoken propheticly of the exiled and oppressed Jews while in Babylon.

They are all of them snared in holes - This passage has been variously rendered. Lowth renders it, ‘All their chosen youth are taken in the toils;’ following in this the translation of Jerome, and rendering it as Le Clerc and Houbigant do. The Septuagint read it, ‘And I saw, and the people were plundered and scattered, and the snare was in all their private chambers, and in their houses where they hid themselves;’ - meaning, evidently, that they had been taken by their invaders from the places where they had secreted themselves in their own city and country. The Chaldee renders it, ‘All their youth were covered with confusion, and shut up in prison.’ The Syriac, ‘All their youth are snared, and they have hid them bound in their houses.’ This variety of interpretation has arisen in part, because the Hebrew which is rendered in our version, ‘in holes’ (בחוּרים bachûrı̂ym) may be either the plural form of the word בצוּר bachûr (“chosen, selected”); and thence “youths” - selected for their beauty or strength; or it may be the plural form of the word חוּר chûr, “a hole” or “cavern,” with the preposition בּ (b) prefixed. Our translation prefers the latter; and this is probably the correct interpretation, as the parallel expression, ‘they are hid in prison-houses,’ seems to demand this. The literal interpretation of the passage is, therefore, that they were snared, or secured in the caverns, holes, or places of refuge where they sought security.

And they are hid in prison-houses - They were concealed in their houses as in prisons, so that they could not go out with safety, or without exposing themselves to the danger of being taken captive. The land was filled with their enemies, and they were obliged to conceal themselves, if possible, from their foes.

And none saith, Restore - There is no deliverer - no one who can interpose, and compel the foe to give up his captives. The sense is, the Jewish captives were so strictly confined in Babylon, and under a government so powerful, that there was no one who could rescue them, or that they were so much the object of contempt, that there were none who would feel so much interest in them as to demand them from their foes.

Calvin's Commentary on the Bible

22.But this people. Isaiah now declares that it is through their own fault that the people are miserable and appointed to destruction, because they reject God, who would otherwise have been inclined to do good to them, and because they deliberately set aside all remedies, and wish for death, as is commonly the case with men who are past hope. Thus he excuses God in such a manner as to bring a heavy accusation against the people, because they have rejected him by their ingratitude, and have abused his fatherly kindness. Yet, as I remarked a little before, he mentions these things, not so much for the sake of excusing God, as of bringing a bitter complaint, that his countrymen have leagued to their destruction; because, as if on set purpose, they have precipitated themselves into many calamities. If, then, we see the Church, at the present day, in a ruinous and revolting condition, we ought to ascribe it to our iniquities and transgressions, by which we do not suffer God to do good to us.

The copulative ו (vau) is rendered by some therefore; but I have preferred to translate it but; for it states a contrast to that desire by which the Lord declared that he was prompted to defend his people, if they had permitted it. I choose to interpret הפח (hapheach) as a gerundial participle, about to be snared; for he speaks of a nation which was about to be led into captivity. As to בהורים, (bahurim,) I think that two words, instead of one, are here used to signify in dens; for to translate the word young men, appears to me to be at variance with the context.

They shall be made a spoil. They who interpret this as relating to the whole human race, who have no Savior but Christ, (John 8:36,) adduce nothing that corresponds to the Prophet’s meaning; for he simply declares that the people shall perish without hope of deliverance, because they rejected the grace of God. Let us infer from this what must befall us, if we do not in due time embrace the grace of God offered to us. We shall certainly deserve to be deprived of all aid, to be exposed as a prey and a spoil, and utterly to perish.

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

In contrast to God’s purpose for Israel (cf. Exodus 19:5-6), the nation was in a position, because of her own sin and God’s discipline of her, from which she could not deliver herself, much less lead the Gentiles into the light (cf. Isaiah 45:14-25; Deuteronomy 28:49-53). Each description of Israel in this verse contrasts with what she should have been in the will of God.

Gill's Exposition of the Whole Bible

But this is a people robbed and spoiled,.... The Jewish people, who shut their eyes against the clear light of the Gospel, and turned a deaf ear to Christ, and to his ministers, rejected him, and persecuted them; these were robbed and plundered by the Roman soldiers of all their riches and treasures, when the city of Jerusalem was taken:

they are all of them snared in holes; such of them as escaped and hid themselves in holes, and caverns, and dens of the earth, were laid in wait for and taken, and dragged out, as beasts are taken in a pit, and with a snare. Josephus b says, some the Romans killed, some they carried captive, some they searched out lurking in holes underground, and, breaking up the ground, took them out and slew them:

and they are hid in prison houses; being taken by their enemies out of their holes, they were put in prisons, some of them, and there lay confined, out of which they could not deliver themselves:

and they are for a prey, and none delivereth; when they were taken by the Chaldeans, and became a prey to them, in a few years they had a deliverer, Cyrus, but now they have none:

for a spoil, and none saith, restore; there is none to be an advocate for them; no one that asks for their restoration; for almost seventeen hundred years a they have been in this condition, and yet none of the kings and princes of the earth have issued a proclamation for their return to their own land, as Cyrus did; and no one moves for it, either from among themselves or others.

a Written about 1730 A. D. The Jews in 1948 once again became a nation. Editor. b De Bello Jud. l. 7, c. 9. sect. 4.

Henry's Complete Commentary on the Bible

      18 Hear, ye deaf; and look, ye blind, that ye may see.   19 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?   20 Seeing many things, but thou observest not; opening the ears, but he heareth not.   21 The LORD is well pleased for his righteousness' sake; he will magnify the law, and make it honourable.   22 But this is a people 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.   23 Who among you will give ear to this? who will hearken and hear for the time to come?   24 Who gave Jacob for a spoil, and Israel to the robbers? 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.   25 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 laid it not to heart.

      The prophet, having spoken by way of comfort and encouragement to the believing Jews who waited for the consolation of Israel, here turns to those among them who were unbelieving, for their conviction and humiliation. Among those who were in captivity in Babylon there were some who were as the evil figs in Jeremiah's vision, who were sent thither for their hurt, to be removed into all the kingdoms of the earth, for a reproach and a proverb,Jeremiah 24:9. In them there was a type of the Jews who rejected Christ and were rejected by him, and then fell more than ever under the curse, when those who believed were inheriting the blessing; for they were broken, and ruined, and remain dispersed unto this day. Observe,

      I. The call that is given to this people (Isaiah 42:18; Isaiah 42:18): "Hear, you deaf, and attend to the joyful sound, and look you blind, that you may see the joyful light." There is no absurdity in this command, nor is it unbecoming the wisdom and goodness of God to call us to do that good which yet of ourselves we are not sufficient for; for those have natural powers which they may employ so as to do better than they do, and may have supernatural grace if it be not their own fault, who yet labour under a moral impotency to that which is good. This call to the deaf to hear and the blind to see is like the command given to the man that had the withered hand to stretch it forth; though he could not do this, because it was withered, yet, if he had not attempted to do it, he would not have been healed, and his being healed thereupon was owing, not to his act, but to the divine power.

      II. The character that is given of them (Isaiah 42:19; Isaiah 42:20): Who is blind, but my servant, or deaf as my messenger? The people of the Jews were in profession God's servants, and their priests and elders his messengers (Malachi 2:7); but they were deaf and blind. The Isaiah 42:18 may be understood as spoken to the Gentile idolaters, whom he calls deaf and blind, because they worshipped gods that were so. "But," says he, "no wonder you are deaf and blind when my own people are as bad as you, and many of them as much set upon idolatry."

      1. He complains of their sottishness--they are blind; and of their stubbornness--they are deaf. They were even worse than the Gentiles themselves. Corruptio optimi est pessima--What is best becomes, when corrupted, the worst. "Who is so wilfully, so scandalously, blind and deaf as my servant and my messenger, as Jacob who is my servant (Isaiah 41:8; Isaiah 41:8), and as their prophets and teachers who are my messengers? Who is blind as he that in profession and pretension is perfect, that should come nearer to perfection than other people, their priests and prophets? The one prophesies falsely, and the other bears rule by their means; and who so blind as those that will not see when they have the light shining in their faces?" Note, (1.) It is a common thing, but a very sad thing, for those that in profession are God's servants and messengers to be themselves blind and deaf in spiritual things, ignorant, erroneous, and very careless. (2.) Blindness and deafness in spiritual things are worse in those that profess themselves to be God's servants and messengers than in others. It is in them the greater sin and shame, the greater dishonour to God, and to themselves a greater damnation.

      2. The prophet goes on (Isaiah 42:20; Isaiah 42:20) to describe the blindness and obstinacy of the Jewish nation, just as our Saviour describes it in his time (Matthew 13:14; Matthew 13:15): Seeing many things, but thou observest not. Multitudes are ruined for want of observing that which they cannot but see; they perish, not through ignorance, but mere carelessness. The Jews in our Saviour's time saw many proofs of his divine mission, but they did not observe them; they seemed to open their ears to him, but they did not hear, that is, they did not heed, did not understand, or believe, or obey, and then it was all one as if they had not heard.

      III. The care God will take of the honour of his own name, notwithstanding their blindness and deafness, especially of his word, which he has magnified above all his name. Shall the unbelief and obstinacy of men make the promise of God of no effect? God forbid,Romans 3:3; Romans 3:4. No, though they are blind and deaf, God will be no loser in his glory (Isaiah 42:21; Isaiah 42:21): The Lord is well pleased for his righteousness' sake; not well pleased with their sin, but well pleased in the manifestation of his own righteousness, in rejecting them for rejecting the great salvation. He speaks as one well pleased, Isaiah 1:24; Isaiah 1:24: Ah! I will ease me of my adversaries; and Ezekiel 5:13, I will be comforted. The scripture was fulfilled in the casting off of the Jews as well as in the calling in of the Gentiles, and therein the Lord will be well pleased. He will magnify the law (divine revelation in all the parts of it) and will make it honourable. The law is truly honourable, and the things of it are great things; and, if men will not magnify it by their obedience to it, God will magnify it himself by punishing them for their disobedience. He will magnify the law by accomplishing what is written in it, will magnify its authority, its efficacy, its equity. He will do it at last, when all men shall be judged by the law of liberty, James 2:12. He is doing it every day. What is it that God is doing in the world, but magnifying the law and making it honourable?

      IV. The calamities God will bring upon the Jewish nation for their wilful blindness and deafness, Isaiah 42:22; Isaiah 42:22. They are robbed and spoiled. Those that were impenitent and unreformed in Babylon were sentenced to perpetual captivity. It was for their sins that they were spoiled of all their possessions, not only in their own land, but in the land of their enemies. They were some of them snared in holes, and others hidden in prison-houses. They cannot help themselves, for they are snared. Their friends cannot help them, for they are hidden; and their enemies have forgotten them in their prisons. They, and all they have, are for a prey and for a spoil; and there is none that delivers either by force or ransom, nor any that dares say to the proud oppressors, Restore. There they lie, and there they are likely to lie. This had its full accomplishment in the final destruction of the Jewish nation by the Romans, which God brought upon them for rejecting the gospel of Christ.

      V. The counsel given them in order to their relief; for, though their case be sad, it is not desperate.

      1. The generality of them are deaf; they will not hearken to the voice of God's word. He will therefore try his rod, and see who among them will give ear to that,Isaiah 42:23; Isaiah 42:23. We must not despair concerning those who have been long reasoned with in vain; some of them may, at length, give ear and hearken. If one method not take effect, another may, and sinners shall be left inexcusable. Observe, (1.) We may all of us, if we will, hear the voice of God, and we are called and invited to hear it. (2.) It is worth while to enquire who they are that perceive God speaking to them and are willing to hear him. (3.) Of the many that hear the voice of God there are very few that hearken to it or heed it, that hear it with attention and application. (4.) In hearing the word we must have an eye to the time to come. We must hear for hereafter, for what may occur between us and the grave; we must especially hear for eternity. We must hear the word with another world in our eye.

      2. The counsel is, (1.) To acknowledge the hand of God in their afflictions, and, whoever were the instruments, to have an eye to him as the principal agent (Isaiah 42:24; Isaiah 42:24): "Who gave Jacob and Israel, that people that used to have such an interest in heaven and such a dominion on earth, who gave them for a spoil to the robbers, as they are now to the Babylonians and to the Romans? Did not the Lord? You know he did; consider it then, and hear his voice in these judgments." (2.) To acknowledge that they had provoked God thus to abandon them, and had brought all these calamities upon themselves. [1.] These punishments were first inflicted on them for their disobedience to the laws of God: It is he against whom we have sinned; the prophet puts himself into the number of the sinners, As Daniel 9:7; Daniel 9:8. "We have sinned; we have all brought fuel to the fire; and there are those among us that have wilfully refused to walk in his ways." Jacob and Israel would never have been given up to the robbers if they had not by their iniquities sold themselves. Therefore it is, because they have violated the commands of the law, that God has brought upon them the curses of the law; he has not dropped, but poured upon him the fury of his anger and the strength of battle, all the desolations of war, which have set him on fire round about; for God surrounds the wicked with his favours. See the power of God's anger; there is no resisting it, no escaping it. See the mischief that sin makes; it provokes God to anger against a people, and so kindles a universal conflagration, sets all on fire. [2.] These judgments were continued upon them for their senselessness and incorrigibleness under the rod of God. The fire of God's wrath kindled upon him, and he knew it not, was not aware of it, took no notice of the judgments, at least not of the hand of God in them. Nay, it burned him, and, though he could not then but know it and feel it, yet he laid it not to heart, was not awakened by the fiery rebukes he was under nor at all affected with them. Those who are not humbled by less judgments must expect greater; for when God judges he will overcome.