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This chapter, as the former, in intended both for the conviction of idolaters and for the consolation of all God's faithful worshippers; for the Spirit is sent, and ministers are employed by him, both to convince and to comfort. And however this might be primarily intended for the conviction of Babylonians, and the comfort of Israelites, or for the conviction of those in Israel that were addicted to idolatry, as multitudes were, and the comfort of those that kept their integrity, doubtless it was intended both for admonition and encouragement to us, admonition to keep ourselves from idols and encouragement to trust in God. Here, I. God by the prophet shows the folly of those that worshipped idols, especially that thought their idols able to contest with him and control him, Isa 41:1-9. II. He encourages his faithful ones to trust in him, with an assurance that he would take their part against their enemies, make them victorious over them, and bring about a happy change of their affairs, Isa 41:10-20. III. He challenges the idols, that were rivals with him for men's adoration, to vie with him either for knowledge or power, either to show things to come or to do good or evil, Isa 41:21-29. So that the chapter may be summed up in those words of Elijah, "If Jehovah be God, then follow him; but, if Baal be God, then follow him;" and in the people's acknowledgment, upon the issue of the trial, "Jehovah he is the God, Jehovah he is the God."

The prophet, having intimated the deliverance from Babylon, and the still greater redemption couched under it, resumes the subject. He begins with the Divine vocation of Abraham, the root of the Israelitish family, and his successful exploits against the idolaters, Isaiah 41:1-7. He then recurs to the Babylonish captivity, and encourages the seed of Abraham, the friend of God, not to fear, as all their enemies would be ultimately subdued under them, Isaiah 41:8-16; and every thing furnished necessary to refresh and comfort them in them passage homewards through the desert, Isaiah 41:17-20. The prophet then takes occasion to celebrate the prescience of God, from his knowledge of events so very distant as instanced in the prediction concerning the messenger of glad tidings which should be given to Jerusalem to deliver her from all her enemies; and challenges the idols of the heathen to produce the like proof of their pretended divinity, Isaiah 41:21-27. But they are all vanity, and accursed are they that choose them, Isaiah 41:28, Isaiah 41:29.

INTRODUCTION TO Isaiah 41

This chapter contains a summons to the enemies of Christ to come and try the cause between God and them before him; words of comfort to true believers, promising them help, protection, and provision; full conviction of idolaters, and their practices; and is closed with a promise of some great person, and what he will do unto them, and for the people of God. The summons is in Isaiah 41:1, expressed according to the forms used in courts of judicature. The issue of the controversy is put upon this foot, the raising up a certain person from the east, who it was that did it, which appearing to be the work of the Lord, proves the point contended about, Isaiah 41:2, the obstinate persistence of idolaters in their idolatry, notwithstanding this is observed, Isaiah 41:5, the people of God, under the names of Jacob and Israel, the objects of God's choice and affection, Isaiah 41:8 are encouraged against the fear of men, with promises of help and strength from the Lord, Isaiah 41:10 of confusion to their enemies, and victory over them, Isaiah 41:11, and of spiritual provisions, and great prosperity in their wilderness state, in which they should manifestly see the hand of the Lord, Isaiah 41:17 when the idolatrous nations are challenged to produce their strong reasons for their idolatry, and are put upon proving that their idols can foretell things to come, or do good or evil to men, or own they are nothing but an abomination, Isaiah 41:21 and then one is spoken of that should come as a mighty warrior, and tread down the Pagan princes, and a set of Gospel ministers should be sent, bringing good tidings to Zion, to the silencing of idolaters, and the cessation of idolatrous worship, Isaiah 41:25.

Ch. 41. The appearance of the Conqueror Cyrus, a proof that Jehovah presides over the destinies of all nations

The prophet here touches the soil of contemporary history. Although he is more of a theologian than earlier prophets, he is nevertheless like them an interpreter to Israel of the signs of the times, and the great historical fact which was the occasion of his message is the rise of the new Persian Power. The victories of Cyrus have already challenged the attention of the world. He conquered Media in 549; he overthrew Croesus, king of Lydia, in 540, and captured Babylon in 538. The stand-point of the prophecy is obviously somewhere in this career of conquest, certainly subsequent to 549, when the Medo-Persian empire was consolidated, and most probably subsequent to the defeat of Croesus in 540, the most signal success of Cyrus prior to the occupation of Babylon, which of course is still in the future. See Introd. pp. xvii ff.

In form the chapter is dramatic. Two great debates are imagined: the first (Isaiah 41:1-7) between Jehovah and the nations; the second (Isaiah 41:21-29) between Jehovah and the idols, the subject of both being the appearance of Cyrus. In the intervening passage (Isaiah 41:8-20) Jehovah encourages His servant Israel in view of this great crisis of history.

The chapter accordingly may be analysed as follows:—

i. Isaiah 41:1-7. The proof of Jehovah’s sovereignty in the form of a discussion between Him and the nations.

(1) Isaiah 41:1-4. The nations are summoned into the presence of Jehovah, that it may be seen whether they can produce an explanation of the rise of Cyrus (1). The problem is propounded: who has raised him up? who is leading him from victory to victory? (2 f.); to which the answer follows in the end of Isaiah 41:4.

(2) Isaiah 41:5-7. In their consternation the nations are represented as betaking themselves to the fabrication of new idols to reassure themselves against the advance of the conqueror. (But see the notes below.)

ii. Isaiah 41:8-20. Turning from the nations, Jehovah addresses Israel with words of encouragement and consolation.

(1) Isaiah 41:8-10. Israel is Jehovah’s servant or client, chosen in the person of Abraham to be the organ of the true religion and never since cast off; hence it is upheld through all its history by the strength of its Almighty Protector.

(2) Isaiah 41:11-16. Israel need not fear (in the coming convulsions) for by the help of Jehovah it shall put to shame all its enemies, and annihilate mountains of opposition.

(3) Isaiah 41:17-20. But Israel, in the distress and misery of the Exile, needs first of all refreshment; and this shall be abundantly and miraculously provided. The figures are suggested by the thirsty march through the desert: but, as in ch. Isaiah 40:3 f., the material becomes a symbol of the spiritual,—of Jehovah’s all-sufficient grace for the needs of His people.

iii. Isaiah 41:21-29. The argument for Jehovah’s Divinity is resumed; but this time the parties to the debate are the true God and the idols.

(1) Isaiah 41:21-24. The question is first stated in general terms: what proof can the false gods produce of their own divinity? Has any articulate prediction of theirs anticipated the great events that are happening? Or will they now undertake to foretell the issue of those events? They cannot; and their pretensions are dismissed as unworthy of serious consideration.

(2) Isaiah 41:25-29. Then the appearance of Cyrus is adduced as an instance in which they might have been expected to exercise the divine function of foreknowledge. But while Jehovah has called and strengthened Cyrus and announced it beforehand, they have not even fore seen that He would do so.

Isa 41:1-29.

ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE.

1.

(Zec 2:13).

God is about to argue the case; therefore let the nations listen in reverential silence. Compare

Ge 28:16, 17,

as to the spirit in which we ought to behave before God.

before me--rather (turning), "towards me" [MAURER].

islands--including all regions beyond sea

(Jer 25:22),

maritime regions, not merely isles in the strict sense.

renew . . . strength--Let them gather their strength for the argument; let them adduce their strongest arguments (compare

Isa 1:18; Job 9:32).

"Judgment" means here, to decide the point at issue between us.

The design of this chapter is the same as that of the preceding, and it is to be regarded as the continuation of the argument commenced there. Its object is to lead those who were addressed, to put confidence in God. In the introduction to Isaiah 40 it was remarked, that this is to be considered as addressed to the exile Jews in Babylon, near the close of their captivity. Their country, city, and temple had been laid waste. The prophet represents himself as bringing consolation to them in this situation; particularly by the assurance that their long captivity was about to end; that they were about to be restored to their own land, and thai their trials were to be succeeded by brighter and happier times. In the previous chapter there were general reasons given why they should put their confidence in God - arising from the firmness of his promises, the fact that he had created all things; that he had all power, etc. In this chapter there is a more definite view given, and a clearer light thrown on the mode in which deliverance would be brought to them. The prophet specifies that God would raise up a deliverer, and that that deliverer would be able to subdue all their enemies. The chapter may be conveniently divided into the following parts:

I. God calls the distant nations to a public investigation of his ability to aid his people; to an argument whether he was able to deliver them; and to the statement of the reasons why they should confide in him Isaiah 41:1.

II. He specifies that he will raise up a man from the east - who should be able to overcome the enemies of the Jews, and to effect their deliverance Isaiah 41:2-4.

III. The consternation of the nations at the approach of Cyrus, and their excited and agitated fleeing to their idols is described Isaiah 41:5-7.

IV. God gives to his people the assurance of his protection, and friendship Isaiah 41:8-14. This is shown:

1. Because they were the children of Abraham, his friend, and be was bound in covenant faithfulness to protect them Isaiah 41:8-9.

2. By direct assurance that he would aid and protect them; that though they were feeble, yet he was strong enough to deliver them Isaiah 41:10-14.

V. He says that he will enable them to overcome and scatter their foes, as the chaff is driven away on the mountains by the whirlwind Isaiah 41:15-16.

VI. He gives to his people the special promise of assistance and comfort. He will meet them in their desolate condition, and will give them consolation as if fountains were opened in deserts, and trees producing grateful shade and fruit were planted in the wilderness Isaiah 41:17-20.

VII. He appeals directly to the enemies of the Jews, to the worshippers of idols. He challenges them to give any evidence of the power or the divinity of their idols; and appeals to the fact that he had foretold future events; that he had raised up a deliverer for his people in proof of his divinity, and his power to save Isaiah 41:21-29. The argument of the whole is, that the idol-gods were unable to defend the nations which trusted in them; that God would raise up a mighty prince who should be able to deliver the Jews from their long and painful calamity, and that they, therefore, should put their trust in Yahweh.

Keep silence before me - (Compare Zechariah 2:13) The idea is, that the pagan nations were to be silent while God should speak, or with a view of entering into an argument with him respecting the comparative power of himself and of idols to defend their respective worshippers. The argument is stated in following verses, and preparatory to the statement of that argument, the people are exhorted to be silent. This is probably to evince a proper awe and reverence for Yahweh, before whom the argument was to be conducted, and a proper sense of the magnitude and sacredness of the inquiry (compare Isaiah 41:21). And it may be remarked here, that the same reasons will apply to all approaches which are made to God. When we are about to come before him in prayer or praise; to confess our sins and to plead for pardon; when we engage an argument respecting his being, plans, or perfections; or when we draw near to him in the closet, the family, or the sanctuary, the mind should be filled with awe and reverence. It is well, it is proper, to pause and think of what our emotions should be, and of what we should say, before God (compare Genesis 28:16-17).

O islands - (איים 'iyiym). This word properly means islands, and is so translated here by the Vulgate, the Septuagint, the Chaldee, the Syriac, and the Arabic. But the word also is used to denote maritime countries; Countries that were situated on seacoasts, or the regions beyond sea (see the note at Isaiah 20:6). The word is applied, therefore, to the islands of the Mediterranean; to the maritime coasts; and then, also, it comes to be used in the sense of any lands or coasts far remote, or beyond sea (see Psalm 72:10; Isaiah 24:15; the notes at Isaiah 40:15; Isaiah 41:5; Isaiah 42:4, Isaiah 42:10, Isaiah 42:12; Isaiah 49:1; Jeremiah 25:22; Daniel 11:18). Here it is evidently used in the sense of distant nations or lands; the people who were remote from Palestine, and who were the worshippers of idols. The argument is represented as being with them, and they are invited to prepare their minds by suitable reverence for God for the argument which was to be presented.

And let the people renew their strength - On the word 'renew,' see the note at Isaiah 40:31. Here it means, 'Let them make themselves strong; let them prepare the argument; let them be ready to urge as strong reasons as possible; let them fit themselves to enter into the controversy about the power and glory of Yahweh' (see Isaiah 41:21).

Let us come near together to judgment - The word 'judgment' here means evidently controversy, argumentation, debate. Thus it is used in Job 9:32. The language is that which is used of two parties who come together to try a cause, or to engage in debate; and the sense is, that God proposes to enter into an argumentation with the entire pagan world, in regard to his ability to save his people; that is, he proposes to show the reasons why they should trust in him, rather than dread those under whose power they then were, and by whom they had been oppressed. Lowth renders it, correctly expressing the sense, 'Let us enter into solemn debate together.'

Keep silence before me, O islands "Let the distant nations repair to me with new force of mind" - Εγκαινιζεσθε, Septuagint. For החרישו hacharishu, be silent, they certainly read in their copy החדישו hachadishu, be renewed; which is parallel and synonymous with יחלפו כח yechalephu coach, "recover their strength;" that is, their strength of mind, their powers of reason; that they may overcome those prejudices by which they have been so long held enslaved to idolatry. A MS. has הר har, upon a rasure. The same mistake seems to have been made in this word, Zephaniah 3:17. For יחריש באהבתו yacharish beahabatho, silebit in directions sua, as the Vulgate renders it; which seems not consistent with what immediately follows, exultabit super te in laude; the Septuagint and Syriac read יחדיש באהבתו yachadish beahabatho, "he shall be renewed in his love." אלי elai, to me, is wanting in one of De Rossi's MSS. and in the Syriac.

Keep silence before me, O islands,.... The great controversy in the world after the coming of Christ, which is expressly spoken of in the preceding chapter, was, as Cocceius observes, whether he was a divine Person; this was first objected to by the Jews, and afterwards by many that bore the Christian name; some, in the times of the apostles, especially the Apostle John; and others in later ages; some affirmed that he was a mere man, as Ebion and Cerinthus; others that he was a created God, as Arius; and others a God by office, as Socinus and his followers; now these are called upon, wherever they were, whether on the continent, or in the isles of the sea; and especially all such places which were separated from Judea by the sea, or which they went to by sea, were called islands, perhaps the European nations and isles are more particularly intended; and now, as when the judge is on the bench, and the court is set, and a cause just going to be tried, silence is proclaimed; so here, Jehovah himself being on the throne, and a cause depending between him and men being about to be tried, they are commanded silence; see Zechariah 2:13,

and let the people renew their strength; muster up all their force, collect the most powerful arguments they had, and produce their strong reasons in favour of their sentiments:

let them come near, then let them speak; let them come into open court, and at the bar plead their cause, and speak out freely and fully all they have to say; and let them not pretend that they were deterred from speaking, and not suffered to make their defence, or were condemned without hearing:

let us come near together in judgment: and fairly try the cause; the issue of which is put upon this single point that follows.