Verse-by-Verse Bible Commentary
Isaiah 44:22

Clarke's Commentary

Verse Isaiah 44:22. I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins - "I have made thy transgressions vanish away like a cloud, and thy sins like a vapour"] Longinus admired the sublimity of the sentiment, as well as the harmony of the numbers, in the following sentence of Demosthenes: Τουτο το ψηφισμα τον τοτε τῃ πολει τερισταντα κινδυνον παρελθειν εποιησεν ὡσπερ νεφος. "This decree made the danger then hanging over the city pass away like a cloud." Probably Isaiah alludes here to the smoke rising up from the sin-offering, dispersed speedily by the wind. and rendered invisible. He who offered his sacrifice aright was as sure that the sin for which he offered it was blotted out, as that the smoke of the sacrifice was dispersed by the wind, and was no longer discernible.

Bridgeway Bible Commentary

Israel’s God and man-made gods (44:1-28)

Not only is God willing to forgive his people, but he wants to pour out the power of his Spirit upon them so that new spiritual life will spring up within them. This will enable them to evangelize the Gentiles, who will then join the descendants of Jacob in worshipping the God of Israel (44:1-5). Israel’s redeemer is the only God. He knows the end from the beginning and his people can depend on him always (6-8).
In contrast to the one true and living God are the many lifeless gods that workmen make. But how can a man make a god? What he makes must be inferior to himself, not greater. By making idols a person lowers his own status and brings shame upon himself (9-11).
When a craftsman makes an idol of metal, he gets hot and tired from his work, and the idol can do nothing to help him (12). When a craftsman makes an idol of wood, he has to use a tree that the living God has made to grow. After the man has chopped the tree down, he uses part of it to make a fire to cook his meals, and uses another part of it to make an idol that he then worships (13-17). To worship man-made things is clearly absurd, but those who worship them cannot see this, because they are spiritually blind (18-20).
The prophet then returns to consider the one true God and what he has done for his people. He has chosen them to belong to him, forgiven them their sins and saved them from their enemies (21-23). He is their redeemer as well as their creator, and he is now about to prove wrong those who forecast the destruction of Israel (24-25). As the prophet has already announced, God is going to act on behalf of his people. At his direction Cyrus will conquer Babylon and permit the Jews to return and rebuild Jerusalem (26-28).

Coffman's Commentaries on the Bible

"Remember these things, O Jacob, and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me. I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins; return unto me for I have redeemed thee. Sing, O ye heavens, for Jehovah hath done it; shout, ye lower parts of the earth; break forth into singing, ye mountains, O forest, and every tree therein: for Jehovah hath redeemed Jacob, and will glorify himself in Israel."

God did indeed glorify himself in Israel throughout those long ages while the time was being fulfilled for the revelation of the Holy Messiah. There were many defeats for Israel during that period, but none for God. He maintained the continuity of that people through long ages till Christ was born of the Virgin Mary and cradled in the manger at Bethlehem. The Old Israel was intended and expected to recognize and love the Holy Christ, and to receive him with joy and proclaim him as the Saviour of all mankind for the whole world. Israel, through their leaders, refused to do that; but Jesus Christ became the principal Person of all time in spite of Israel's failure. All history is dated from his birth; and history itself shall be concluded in his second advent, at which time he will judge all nations.

Barnes' Notes on the Whole Bible

I have blotted out - The word used here (מחח mâchâh), means properly “to wipe away,” and is often applied to sins, as if the account was wiped off, or as we express it, blotted out (Psalms 51:3, Psalms 51:11; see the note at Isaiah 43:25). The phrase, ‘to blot out sins like a cloud,’ however, is unusual, and the idea not very obvious. The true idea would be expressed by rendering it, ‘I have made them to vanish as a thick cloud;’ and the sense is, as the wind drives away a thick cloud, however dark and frowning it may be, so that the sky is clear and serene, so God had caused their sins to disappear, and had removed the storm of his anger. Nothing can more strikingly represent sin in its nature and consequences, than a dense, dark, frowning cloud that comes over the heavens, and shuts out the sun, and fills the air with gloom; and nothing can more beautifully represent the nature and effect of pardon than the idea of removing such a cloud, and leaving the sky pure, the air calm and serene, and the sun pouring down his beams of warmth and light on the earth. So the soul of the sinner is enveloped and overshadowed with a dense cloud; but pardon dissipates that cloud, and it is calm, and joyful, and serene.

And as a cloud - The Chaldee render this, ‘As a flying cloud.’ The difference between the two words rendered here ‘thick cloud,’ and ‘cloud’ ( עב ‛âb and ענן ‛ânân) is, that the former is expressive of a cloud as dense, thick, compact; and the latter as covering or veiling the heavens. Lowth renders the latter word ‘Vapour;’ Noyes, ‘Mist.’ Both words, however, usually denote a cloud. A passage similar to this is found in Demosthenes, as quoted by Lowth: ‘This decree made the danger then hanging over the city pass away like a cloud.

Return unto me - Since your sins are pardoned, and such mercy has been shown, return now, and serve me. The argument here is derived from the mercy of God in forgiving them, and the doctrine is, that the fact that God has forgiven us imposes the strongest obligations to devote ourselves to his service. The fact that we are redeemed and pardoned is the highest argument why we should consecrate all our powers to him who has purchased and forgiven us.

Calvin's Commentary on the Bible

22.I have blotted out, as a cloud, thy iniquities. The Lord promises to his people future deliverance; for our hearts cannot be actually raised towards God, if we do not perceive that he is reconciled to us. In order, therefore, that he may keep the people whom he hath once bound to himself, he adds a promise by which he comforts them, that they may be fully convinced that the banishment shall not be perpetual; for God, being a most indulgent Father, moderates his chastisements in such a manner, that he always forgives his children.

When he says that “he has blotted out their iniquities,” this relates literally to the captives who were punished for their transgressions; and the consequence was, that, when God was appeased, they would be delivered. It is a demonstration from the cause to the effect. The guilt has been remitted, and therefore in like manner the punishment has been remitted; for the Jews, as soon as they have been reconciled to God, are freed from the punishment which was inflicted on account of guilt. Yet there is an implied exhortation to repentance, that they may not only groan under the heavy load of chastisement, but may consider that they are justly punished, because they have provoked God’s anger; and indeed, whenever God deals severely with us, we ought not merely to wish relief from uneasiness and pain, but we ought to begin with pardon, that God may no longer impute sins to us. Yet this passage overthrows the distinction of the Sophists, who acknowledge that guilt is remitted, but deny that punishment is remitted, as we have already explained fully in other passages.

The metaphor of “a cloud” has the same meaning as if the Lord had said that he will no longer pursue them in his displeasure, ⁽¹⁸⁷⁾ or punish them, because, when guilt has been remitted, they are reconciled; in the same manner as when the sky has become calm, the clouds which intercepted from the earth the light of the sun, are “blotted out” and disappear. We must therefore reject the diabolical inventions of men, which overthrow the whole doctrine of the forgiveness of sins, while they openly contradict the doctrine of the prophets.

Return thou to me. This may be taken in two senses, either that the Lord exhorts the people to repentance, or that he encourages them to hope for deliverance; but both senses may agree well. We have said that it is the ordinary practice of Scripture, whenever redemption is mentioned, to exhort to repentance; for the Lord wishes to bring us back to himself in this manner, that he may render us fit for receiving his layouts. Besides, as the people, through their unbelief, were very far from cherishing the hope of salvation, it may likewise be taken for a confirmation, that the people may believe that they will undoubtedly return; as if he had said, “Though thou thinkest that I am estranged from thee, yet know that I will take care of thee.” And I approve more this latter sense, and think that it agrees better with the context; for the Prophet labors above all things to confirm the promises of God, and to fix them deeply on their hearts.

For I have redeemed thee. He commands the Jews to “return to him,” though their banishment stood in the way of their expecting that he would be a deliverer; as if he had said, “Though I appear to be estranged from you, yet trust; for I have determined to redeem you.”

(187) “A la rigueur.” “Rigorously.”

Smith's Bible Commentary

Chapter 44

Yet now hear, O Jacob my servant; and Israel, whom I have chosen: Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jeshurun ( Isaiah 44:1-2 ),

Now Jeshurun means upright.

whom I have chosen. For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring: And they shall spring up as among the grass, as willows by the water courses. One shall say, I am the LORD'S; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the LORD, and surname himself by the name of Israel ( Isaiah 44:2-5 ).

God speaks of a real revival among the young Israelis, among the young people. As they begin to claim, "I am the Lord's and my name is Jacob." And another will say, "My name is Israel."

Thus saith Yahweh the King of Israel, and his Redeemer Yahweh of hosts ( Isaiah 44:6 );

The Father and the Son.

I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have I not told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Now they that make graven images it's all such emptiness; and their delectable things, they shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Who hath formed a god, or molten a graven image that is profitable for nothing? Behold, all of his fellows shall be ashamed; and the workmen, they are of men: let them all be gathered together, let them stand up; yet they shall fear, and they shall be ashamed together. The smith with his tongs both worketh in the coals, and fashioneth it with hammers, he works on it with the strength of his arms: yea, he is hungry, and his strength fails: he drinks no water, and is faint. The carpenter stretches out his ruler; he marks it out with a line; he fits it with planes, and he marks it out with the compass, and then he makes it after the figure of a man, according to the beauty of a man; that it may remain in the house ( Isaiah 44:6-13 ).

And so he's talking about these people making their gods, making their gods in the form of men. Some of them making them of molten gods out of the metals and others making gods with wood, carving them to look like a man so that they can set it up in their houses.

In recent archaeological diggings, on the hill of Ophel, which was the city of David which is above the springs of Gihon there in Jerusalem, they have recently uncovered houses that were destroyed by the Babylonian army under Nebuchadnezzar. And as they have uncovered these houses there on the hill of Ophel, they have found multitudes of graven images that the children of Israel had made. Some of them of iron, some of them of other types of metal, some of them, of course, of wood. And they have found multitudes of these graven images in the homes of the people. Which, of course, just brings to life this prophecy of Isaiah as he is speaking out against these very things. Talking about how the carpenter will take his ruler, measure the thing out, take his compass and make a circle. And then the plane and carve the thing out and make it look like a man. But here's the inconsistency. Here's the stupidity of the whole thing.

He cuts down the cedars, he takes the cypress and the oak, which he strengthens for himself among the trees of the forest: he plants an ash, and the rain nourishes it. Then it shall be for a man to burn: for he will take thereof, and warm himself; yea, he kindleth it, and bake bread; yea, he maketh a god, and worshippeth it; he maketh it a graven image, and falleth down thereto. He burns part of the tree in the fire; with part of it he heats his oven to bake his bread; and with part of it he makes his god ( Isaiah 44:14-17 ).

All of the same piece of wood. They take a tree. You cut it down. And you take part of the tree and you carve your little god out of it. But you take the rest of the tree and you burn it in your fire and you warm yourself. You say, "Aha, I've seen the light, you know." And part of it you break your bread and part of it you bow down and worship and you say, "Oh, you're my god." How totally illogical and inconsistent. And God points this up how foolish man is when he seeks to create his own god, when he makes his own god like himself. So he burns part of it in the fire, verses Isaiah 44:16 . With part he eats his flesh, he roasts his meat and he's satisfied. He warms himself and he says, "Aha, I'm warm. I've seen the fire."

And the rest of it he makes a god out of it, even a little graven image: they fall down unto it, and he worships it, and prays unto it, and says, Deliver me; for you are my god ( Isaiah 44:17 ).

Oh, how foolish!

They have not known nor understood: for he hath shut their eyes, that they cannot see; their hearts, that they cannot understand ( Isaiah 44:18 ).

Tragic when a person has gone so far in his rebellion against God that God just allows him the blindness of his own folly. Shuts his eyes that he cannot see. Therefore, Jesus said, as Isaiah the prophet spake of them declaring, "Therefore they could not believe." It is possible for a person to reject the Lord so much that he'll come to a place in his life where he cannot believe. In John's gospel John 12:38 ,it doesn't say, "Therefore, they would not believe." It says, "Therefore they could not believe, as Isaiah the prophet said, 'Having eyes to see they cannot see; ears to hear, they cannot hear.' Therefore they could not believe" ( John 12:39-40 ).

There is a time, we know not when, a line, we know not where, that marks the destiny of man twixt sorrow and despair. There is a line, though by men unseen, once it has been crossed even God himself and all of His love has sworn that all is lost. It's possible for a man to go over that point of no return. Where God gives him up to his own blindness and his own folly. Turns him over to his own folly and allows him to go. And they cannot believe. Very tragic condition indeed. That they cannot understand. Not, it's no longer will not, they cannot.

And none considers in his heart, neither is there any knowledge nor understanding to say, I have burned part of this in the fire; and I have also baked my bread on the coals; and I have roasted flesh, and eaten it: and shall I make the rest of it an abomination? and fall down to the stock of a tree? ( Isaiah 44:19 )

Now nature does reveal God to man. "The heavens declare the glory of God; and the earth shows His handiwork. And day unto day they utter their speech, night unto night their voice goes forth. And there is not a speech nor a language, where their voice is not heard" ( Psalms 19:1-3 ). But there is an illogical way of observing nature and there is a logical way of observing nature. There is a logical way of looking at a tree. Admiring the blossoms, enjoying the beauty. Admiring the capacities of reproduction that are there in the tree. The seed that develops. It falls into the ground; the new tree that forms. The way the seeds are propagated by little fins of propellers or by hooks or whatever, as a tree is capable of propagating itself. And to look at all of these processes and say, "Oh my, that's God." No, no, that isn't God. That tree isn't God. That's stupid.

The logical way to look at the tree is to see it, to admire it, to enjoy its beauty, and to say, "That is a part of God's handiwork. That's a creation of God." And to worship the God who created the tree rather than to worship the tree. But many people get hung up at the tree. And they never get beyond the tree. And so Paul says, "Who worship and serve the creature rather than the Creator, who is blessed forever more" ( Romans 1:25 ). And this is a common mistake that men often make. They get bound up in the creation and they worship the creation rather than the Creator. But the creation was always intended to point us to the Creator. But men get hung up here on the material level and they worship and serve the creature more than the Creator. And yet God says, "They don't have any understanding." Part of this tree I've warmed myself with in the fireplace. Part of it I roasted my meat. Part of it I baked my bread. And the rest I'm falling down and worshipping saying, "You're my God, deliver me." "Shall I fall down to the stock of a tree?"

He feeds on the ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand? Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me. I have blotted out, as a thick cloud, your transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee. Sing, O ye heavens; for the LORD hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel. Thus saith the LORD, thy Redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreads abroad the earth by myself; That frustrateth the tokens of the liars, and makes diviners mad; that turns wise men backward, and makes their knowledge foolish ( Isaiah 44:20-25 );

All you have to do is read the scientific textbooks of the first of this, scientific textbooks of 1890. And the knowledge of men in those days and you read it today. Did you know that when bathtubs were first introduced in the United States that they were outlawed by many of the cities? And doctors were predicting all kinds of dire consequences if a person bathed every day. And because of the tremendous danger, the health hazard the bathtubs posed, many cities and all outlawed bathtubs in the beginning. Because the doctors were warning of the dangers of taking baths too often. Oh, yes. As Paul said, "Professing themselves to be wise, they've become fools" ( Romans 1:22 ). Any time a man leaves God out of his life or out of his consideration, that man has become a fool. The Bible says, "The fool hath said in his heart, 'There is no God'" ( Psalms 14:1 ). "I am the God who turns wise men backward and makes their knowledge foolish." The knowledge of man.

That confirmeth the word of his servant, and performs the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, You shall be built, and I will raise up the decayed places thereof: That saith to the deep, Be dry, and I will dry up thy rivers: That saith of Cyrus ( Isaiah 44:26-28 ),

"Now I'm the Lord, I'm the One." And now He is naming a man a hundred and fifty years before this man is born. So now God gets really specific. He said,

That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid ( Isaiah 44:28 ) "

Dr. Constable's Expository Notes

The memory of redemption 44:21-22

This brief section is a call to God’s people to embrace God’s promises. It concludes this section of the prophecy (Isaiah 42:10 to Isaiah 44:22) by affirming that God would not abandon the Israelites because of their sins, but would deliver them, and even use them to demonstrate His unique deity.

Dr. Constable's Expository Notes

What Israel needed above all was forgiveness and cleansing from her sins (cf. Isaiah 43:25). The Lord had taken the initiative to provide this for His people. He would blow their sin away as quickly and as easily as a wind blows a cloud or mist away.

"The clouds intervene between heaven and earth as sin and transgressions intervene between God and His people." [Note: Young, 3:183.]

"Jehovah has blotted out Israel’s sin, inasmuch as He does not impute it any more, and thus has redeemed Israel." [Note: Delitzsch, 2:214.]

Yet God’s people must respond to His initiative by returning to Him. He had provided redemption in the Exodus, but it was only the first of several redemptions that He would provide. He would redeem them from captivity by using His servant Cyrus (Isaiah 44:28), and He would redeem them from sin by using His Servant Messiah at His first advent. He would also redeem them from captivity in the Tribulation by using His Servant Messiah at His second advent.

The summary reference to redemption in Isaiah 44:22 (cf. Isaiah 42:10 to Isaiah 44:22) prepares the reader for the next section of Isaiah’s prophecy.

Gill's Exposition of the Whole Bible

I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins,.... Sins and transgressions are compared to clouds, for the number of them, they being many as the fleeting clouds of the air; and for the nature and quality of them: as clouds are vapours rising out of the earth and sea, so these arise out of the earthly and corrupt heart of man, which is as a troubled sea; and, like the clouds, they reach up to the heavens, and the cry of them calls aloud for vengeance from thence; they cause darkness, even all that darkness, both in unregeneracy, and after conversion; they intercept the light of God's countenance, and interpose between God and the souls of men, and cause him to hide his face from them; they come between them and the sun of righteousness, and cover him out of their sight; and by means of them the light and comfort of the Holy Spirit are withdrawn; and they hinder the free passage of prayer to God, at least as to the apprehension of God's people; see Isaiah 59:2, and they portend a storm, and threaten with a tempest of divine wrath and vengeance; but God graciously forgives them; which is meant by "blotting" them out. Clouds are blotted out either by the wind dissipating and scattering them; or by the sun breaking through them, conquering and dispersing them, which perhaps is alluded to here; and designs not the satisfaction of Christ for sin; by which he has finished and made an end of it; but rather God's act of pardon upon it, and the application of it to his people; or the discoveries of it by Christ himself, the sun of righteousness, arising upon them with healing in his wings, that is, with pardon to their souls; saying to them, thy sins, though many, are forgiven thee; and they are so blotted out and removed as to be seen no more, and as if they had never been, as a cloud is; not only no more seen by the avenging eye of divine justice, but so removed from them as not to be seen by them, as to have no more conscience of them, or feel the load and burden of them; and though other clouds or sins may arise, yet these also are blotted out in the same way, and shall never appear against the saints to their condemnation. And as, when clouds are blotted out, there is a clear sky, a serene heaven, the sun shines in its brightness, and everything is pleasant and delightful; so when sin is pardoned, or it appears to be so, then God is beheld as the God of all grace, as all grace and love; the sinner can go with a holy boldness to him, through the blood of Christ, as being pardoned, and has fellowship with him; the evidences of interest in Christ become clear, and the comforts of the Holy Ghost are enjoyed. And let it be observed, that as no man can reach the clouds, and blot any of them out; so none can forgive sins but God, this is his sole prerogative,

Isaiah 43:25. Here is mention made of a cloud, and a thick cloud; no clouds are so thick but God can blot them out, and these are no sins so great but he can forgive them; clouds, and thick clouds, are blotted out, lesser and greater sins are forgiven by him. Some read the words thus, "I have blotted out", wiped or washed away, "as with a thick cloud, thy transgressions, and as with a cloud thy sins" n; and give the sense thus, as clouds pouring down with rain wash the streets from the filth of them, so the Lord, as with a deluge of pardoning grace and mercy, washes away the sins of his people; grace superabounds abounding sin, and carries it all before it, and removes it clear away; now this blessing of grace is mentioned, to attach the people of God to his service, as it follows:

return unto me, for I have redeemed thee; this supposes them to have backslidden from the Lord in heart or in practice, in life and conversation, or in both, and yet the Lord had forgiven them; and which was a reason why they should return to him by repentance; as nothing is a greater motive to it, or more strongly influences it, than a discovery of pardoning grace; and then the people of God do return to God as their Father, who graciously receives them, and to Christ as their husband, to whom they are married, though backslidden, and to their duty to both. So the Targum,

"return to my worship or service;''

the reason or argument enforcing it is very strong, "for I have redeemed thee"; from sin, and all its sad effects; from the law, and the curses of it; and from death and hell, and wrath to come; and therefore need not fear any of these things, or fear coming to the Lord on account of them. Such, who are redeemed, need not doubt but they shall be kindly received, though they have backslidden, and that no good thing will be withheld from them; for if God has given his Son to redeem them, he will give all things freely with him; besides, being redeemed, they are the Lord's, and therefore ought to return to him, and glorify him with their bodies and spirits, which are his; and as they are redeemed from our vain conversation, they should return from it, and not indulge one, or otherwise the end of redemption is not answered: and this being joined with the forgiveness of sin in the preceding clause, shows that that proceeds upon the foot of redemption, or upon the foot of satisfaction made by Christ; and both furnish out arguments engaging to the service of God.

n So some in Gataker.

Henry's Complete Commentary on the Bible

      21 Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me.   22 I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.   23 Sing, O ye heavens; for the LORD hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel.   24 Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;   25 That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish;   26 That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof:   27 That saith to the deep, Be dry, and I will dry up thy rivers:   28 That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.

      In these verses we have,

      I. The duty which Jacob and Israel, now in captivity, were called to, that they might be qualified and prepared for the deliverance designed them. Our first care must be to get good by our afflictions, and then we may hope to get out of them. The duty is expressed in two words: Remember and return, as in the counsel to Ephesus, Revelation 2:4; Revelation 2:5. 1. "Remember these, O Jacob! Remember what thou hast been told of the folly of idolatry, and let the convictions thou art now under be ready to thee whenever thou art tempted to that sin. Remember that thou art my servant, and therefore must not serve other masters." 2. Return unto me,Isaiah 44:22; Isaiah 44:22. It is the great concern of those who have backslidden from God to hasten their return to him; and this is that which he calls them to when they are in affliction, and when he is returning to them in a way of mercy.

      II. The favours which Jacob and Israel, now in captivity, were assured of; and what is here promised to them upon their remembering and returning to God is in a spiritual sense promised to all that in like manner return to God. It is a very comfortable word, for more is implied in it than is expressed (Isaiah 44:21; Isaiah 44:21): "O Israel! thou shalt not be forgotten of me, though for the present thou seemest to be so." When we begin to remember God he will begin to remember us; nay, it is he that remembers us first. Now observe here,

      1. The grounds upon which God's favourable intentions to his people were built and on which they might build their expectations from him. He will deliver them out of captivity; for, (1.) They are his servants, and therefore he has a just quarrel with those that detain them. Let my people go, that they may serve me. The servants of the King of kings are under special protection. (2.) He formed them into a people, formed them from the womb,Isaiah 44:24; Isaiah 44:24. From the first beginning of their increase into a nation they were under his particular care and government, more than any other people; their national constitution was of his framing, and his covenant with them was the charter by which they were incorporated. They are his, and he will save them. (3.) He has redeemed them formerly, has many a time redeemed them out of great distress, and he is still the same, in the same relation to them, has the same concern for them. "Therefore return unto me, for I have redeemed thee,Isaiah 44:22; Isaiah 44:22. Whither wilt thou go, but to me?" Having redeemed them, as well as formed them, he has acquired a further title to them and propriety in them, which is a good reason why they should dutifully return to him and why he will graciously return to them. The Lord has redeemed Jacob; he is about to do it (Isaiah 44:23; Isaiah 44:23); he has determined to do it; for he is the Lord their Redeemer, Isaiah 44:24; Isaiah 44:24. Note, The work of redemption which God has by his Son wrought for us encourages us to hope for all promised blessings from him. He that has redeemed us at so vast an expense will not lose his purchase. (4.) He has glorified himself in them (Isaiah 44:23; Isaiah 44:23), and therefore will do so still, John 12:28. It is matter of comfort to us to see God's glory interested in the deliverances of the church; for therefore he will certainly redeem Jacob, because thus he will glorify himself. And this assures us that he will perfect the redemption of his saints by Jesus Christ, because there is a day set when he will be glorified and admired in them all. (5.) He has pardoned their sins, which were the cause of their calamity and the only obstruction to their deliverance, Isaiah 44:22; Isaiah 44:22. Therefore he will break the yoke of captivity from off their necks, because he has blotted out, as a thick cloud, their transgressions. Note, [1.] Our transgressions and our sins are as a cloud, a thick cloud; they interpose between heaven and earth, and for a time suspend and intercept the correspondence between the upper and lower world (sin separates between us and God,Isaiah 59:2; Isaiah 59:2); they threaten a storm, a deluge of wrath, as thick clouds do, which God will rain upon sinners. Psalms 11:6. [2.] When God pardons sin he blots out this cloud, this thick cloud, so that the intercourse with heaven is laid open again. God looks down upon the soul with favour; the soul looks up to him with pleasure. The cloud is scattered by the influence of the Sun of righteousness. It is only through Christ that sin is pardoned. When sin is pardoned, like a cloud that is scattered, it appears no more, it is quite gone. The iniquity of Jacob shall be sought for, and not found,Jeremiah 50:20. And the comforts that flow into the soul when sin is pardoned are like the clear shining after clouds and rain.

      2. The universal joy which the deliverance of God's people should bring along with it (Isaiah 44:23; Isaiah 44:23): Sing, O you heavens! This intimates, (1.) That the whole creation shall have cause for joy and rejoicing in the redemption of God's people; to that it is owing that it subsists (that it is rescued from the curse which the sin of man brought upon the ground) and that it is again put into a capacity of answering the ends of its being, and is assured that though now it groans, being burdened, it shall at last be delivered from the bondage of corruption. The greatest establishment of the world is the kingdom of God in it, Psalms 96:11-13; Psalms 98:7-9. (2.) That the angels shall rejoice in it, and the inhabitants of the upper world. The heavens shall sing, for the Lord has done it. And there is joy in heaven when God and man are reconciled (Luke 15:7), joy when Babylon falls, Revelation 18:20. (3.) That those who lay at the greatest distance, even the inhabitants of the Gentile world, should join in these praises, as sharing in these joys. The lower parts of the earth, the forest and the trees there, shall bring in the tribute of thanksgiving for the redemption of Israel.

      3. The encouragement we have to hope that though great difficulties, and such as have been thought insuperable, lie in the way of the church's deliverance, yet, when the time for it shall come, they shall all be got over with ease; for thus saith Israel's Redeemer, I am the Lord that maketh all things, did make them at first and am still making them; for providence is a continued creation. All being, power, life, emotion, and perfection, are from God. He stretches forth the heavens alone, has no help nor needs any; and the earth too he spreads abroad by himself, and by his own power. Man was not by him when he did it (Job 38:4), nor did any creature advise or assist; only his own eternal wisdom and Word was by him then as one brought up with him,Proverbs 8:30. His stretching out the heavens by himself denotes the boundless extent of his power. The strongest man, if he has to stretch a thing out, must get somebody or other to lend a hand; but God stretched out the vast expanse and keeps it still upon the stretch, himself, by his own power. Let not Israel be discouraged then; nothing is too hard for him to do that made the world, Psalms 124:8. And, having made all things, he can make what use he pleases of all, and has it in his power to serve his own purposes by them.

      4. The confusion which this would put upon the oracles of Babylon, by the confutation it would give them, Isaiah 44:25; Isaiah 44:25. God, by delivering his people out of Babylon, would frustrate the tokens of the liars, of all the lying prophets, that said the Babylonian monarchy had many ages yet to live, and pretended to ground their predictions upon some token, some sign or other, which, according to the rules of their arts, foreboded its prosperity. How mad will these conjurors grow with vexation when they see that their skill fails them, and that the contrary happens to that which they so coveted and were so confident of. Nor would it only baffle their pretended prophets, but their celebrated politicians too: He turns the wise men backward. Finding they cannot go on with their projects, they are forced to quit them; and so he makes the judges fools, and makes their knowledge foolish. Those that are made acquainted with Christ see all the knowledge they had before to be foolishness in comparison with the knowledge of him. And those that are adversaries to him will find all their counsels, like Ahitophel's, turned into foolishness, and themselves taken in their own craftiness,1 Corinthians 3:19.

      5. The confirmation which this would give to the oracles of God, which the Jews had distrusted and their enemies despised: God confirms the word of his servant (Isaiah 44:26; Isaiah 44:26); he confirms it by accomplishing it in its season; and performs the counsel of the messengers whom he hath many a time sent to his people, to tell them what great blessings he had in store for them. Note, The exact fulfilling of the prophecies of scripture is a confirmation of the truth of the whole book and an incontestable evidence of its divine origin and authority.

      6. The particular favours God designed for his people, that were now in captivity, Isaiah 44:26-28; Isaiah 44:26-28. These were foretold long before they went into captivity, that they might see reason to expect a correction, but no reason to fear a final destruction. (1.) It is here supposed that Jerusalem, and the cities of Judah, should for a time lie in ruins, dispeopled and uninhabited; but it is promised that they shall be rebuilt and repeopled. When Isaiah lived, Jerusalem and the cities of Judah were full of inhabitants; but they will be emptied, burnt, and destroyed. It was then hard to believe that concerning such strong and populous cities. But the justice of God will do that; and, when that is done, it will be hard to believe that ever they will recover themselves again, and yet the zeal of the Lord of hosts will do that to. God has said to Jerusalem, Thou shalt be inhabited; for, while the world stands, God will have a church in it, and therefore he will raise up those who shall say to Jerusalem, Thou shalt be built; for, if it be not built, it cannot be inhabited, Psalms 69:35; Psalms 69:36. When God's time shall have come for the building up of his church, let him alone to find both houses for his people (for they shall not lie exposed) and people for his houses, for they shall not stand empty. The cities of Judah too shall again be built. The Assyrian army under Sennacherib only took them, and then, upon the defeat of that army, they returned undamaged to the right owners; but the Chaldean army demolished them, and by carrying away the inhabitants left them to go to decay of themselves; for, if less judgments prevail not to humble and reform men, God will send greater. Yet these desolations shall not be perpetual. God will raise up the wastes and decayed places thereof; for he will not contend for ever. The city of strangers, when it is ruined, shall never be built (Isaiah 25:2; Isaiah 25:2), but the city of God's own children is but discontinued for a time. (2.) It is here supposed that the temple too should be destroyed, and lie for a time rased to the foundations; but it is promised that the foundation of it shall again be laid, and no doubt built upon. As the desolation of the sanctuary was to all the pious Jews the most mournful part of the destruction, so the restoration and re-establishment of it would be the most joyful part of the deliverance. What joy can they have in the rebuilding of Jerusalem if the temple there be not rebuilt? for it is that which makes it a holy city and truly beautiful. This therefore was the chief thing that the Jews had at heart and had in view in their return; therefore they would go back to Jerusalem, to build the house of the Lord God of Israel there,Ezra 1:3. (3.) It is here supposed that very great difficulties would lie in the way of this deliverance, which it would be impossible for them to wade through; but it is promised that by a divine power they shall all be removed (Isaiah 44:27; Isaiah 44:27): God saith to the deep, Be dry; so he did when he brought Israel out of Egypt, and so he will again when he brings them out of Babylon, if there be occasion. Who art thou, O great mountain? Dost thou stand in the way? Before Zerubbabel, the commander-in-chief of the returning captives, thou shalt become a plain,Zechariah 4:7. So, Who art thou, O great deep? Dost thou retard their passage and think to block it up? Thou shalt be dry, and thy rivers that supply thee shall be dried up. When Cyrus took Babylon by draining the river Euphrates into many channels, and so making it passable for his army, this was fulfilled. Note, Whatever obstructions lie in the way of Israel's redemption, God can remove them with a word's speaking. (4.) It is here supposed that none of the Jews themselves would be able by might and power to force their way out of Babylon but it is promised that God will raise up a stranger from afar off, that shall fairly open the way for them, and now at length he names the very man, many scores of years before he was born or thought of (Isaiah 44:28; Isaiah 44:28): That saith of Cyrus, He is my shepherd. Israel is his people, and the sheep of his pasture. These sheep are now in the midst of wolves, in the hands of the thief and robber; they are impounded for trespass. Now Cyrus shall be his shepherd, employed by him to release these sheep, and to take care of their return to their own green pasture again. "In this he shall perform all my pleasure, shall bring about what is purposed by me and will be highly pleasing to me." Note, [1.] The most contingent things are certain to the divine prescience. He knew who was the person, and what was his name, that should be the deliverer of his people, and, when he pleased, he could let his church know it, that, when they heard of such a name beginning to be talked of in the world, they might lift up their heads with joy, knowing that their redemption drew nigh. [2.] It is the greatest honour of the greatest men to be employed for God as instruments of his favour to his people. It was more the praise of Cyrus to be God's shepherd than to be emperor of Persia. [3.] God makes what use he pleases of men, of mighty men, of those that act with the greatest freedom; and, when they think to do as they please, he can overrule them, and make them do as he pleases. Nay, in those very things wherein they are serving themselves, and look no further than that, God is serving his own purposes by them and making them to perform all his pleasure. Rich princes shall do what poor prophets have foretold.