4“Listen to me, my people; and hear me, my nation, for a law will go out from me, and I will establish my justice for a light to the peoples.
5My righteousness is near. My salvation has gone out, and my arms will judge the peoples. The islands will wait for me, and they will trust my arm.
6Lift up your eyes to the heavens, and look at the earth beneath; for the heavens will vanish away like smoke, and the earth will wear out like a garment. Its inhabitants will die in the same way, but my salvation will be forever, and my righteousness will not be abolished.
4 “Listen to me, my people; and hear me, my nation, for a law will go out from me, and I will establish my justice for a light to the peoples.
5 My righteousness is near. My salvation has gone out, and my arms will judge the peoples. The islands will wait for me, and they will trust my arm.
6 Lift up your eyes to the heavens, and look at the earth beneath; for the heavens will vanish away like smoke, and the earth will wear out like a garment. Its inhabitants will die in the same way, but my salvation will be forever, and my righteousness will not be abolished.
KJVKing James Version
4 Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.
5 My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust.
6 Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.
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JPSJPS Tanakh (1917)
4 Attend unto Me, O My people, and give ear unto Me, O My nation; for instruction shall go forth from Me, and My right on a sudden for a light of the peoples.
5 My favour is near, My salvation is gone forth, and Mine arms shall judge the peoples; the isles shall wait for Me, and on Mine arm shall they trust.
6 Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner; but My salvation shall be for ever, and My favour shall not be abolished.
Matthew 24:35(v6)Heaven and earth will pass away, but my words will not pass away.
Psalms 102:25-26(v6)Of old, you laid the foundation of the earth. The heavens are the work of your hands. They will perish, but you will endure. Yes, all of…
Isaiah 34:4(v6)All of the army of the sky will be dissolved. The sky will be rolled up like a scroll, and all its armies will fade away, as a leaf fades…
Hebrews 1:10-12(v6)And, “You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. They will perish, but you…
Revelation 6:12-14(v6)I saw when he opened the sixth seal, and there was a great earthquake. The sun became black as sackcloth made of hair, and the whole moon…
Show all 74 cross-references
John 3:15-16(v6)that whoever believes in him should not perish, but have eternal life. For God so loved the world, that he gave his one and only Son, that…
John 10:27-29(v6)My sheep hear my voice, and I know them, and they follow me. I give eternal life to them. They will never perish, and no one will snatch…
2 Peter 3:10-12(v6)But the day of the Lord will come as a thief in the night; in which the heavens will pass away with a great noise, and the elements will be…
Isaiah 51:8(v6)For the moth will eat them up like a garment, and the worm will eat them like wool; but my righteousness will be forever, and my salvation…
Romans 10:17-18(v5)So faith comes by hearing, and hearing by the word of God. But I say, didn’t they hear? Yes, most certainly, “Their sound went out into all…
Isaiah 13:13(v6)Therefore I will make the heavens tremble, and the earth will be shaken out of its place in Yahweh of Armies’ wrath, and in the day of his…
Revelation 20:11(v6)I saw a great white throne, and him who sat on it, from whose face the earth and the heaven fled away. There was found no place for them.
Psalms 8:3-4(v6)When I consider your heavens, the work of your fingers, the moon and the stars, which you have ordained; what is man, that you think of…
Isaiah 40:26(v6)Lift up your eyes on high, and see who has created these, who brings out their army by number. He calls them all by name. by the greatness…
Deuteronomy 4:19(v6)and lest you lift up your eyes to the sky, and when you see the sun and the moon and the stars, even all the army of the sky, you are drawn…
Isaiah 46:13(v5)I bring my righteousness near. It is not far off, and my salvation will not wait. I will grant salvation to Zion, my glory to Israel.
Isaiah 42:4(v5)He will not fail nor be discouraged, until he has set justice in the earth, and the islands wait for his law.”
Isaiah 60:9(v5)Surely the islands will wait for me, and the ships of Tarshish first, to bring your sons from far, their silver and their gold with them,…
Daniel 9:24(v6)“Seventy weeks are decreed on your people and on your holy city, to finish disobedience, and to make an end of sins, and to make…
Romans 10:6-10(v5)But the righteousness which is of faith says this, “Don’t say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ…
1 Peter 2:9(v4)But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellence of…
Isaiah 2:3(v4)Many peoples shall go and say, “Come, let’s go up to the mountain of Yahweh, to the house of the God of Jacob; and he will teach us of his…
1 Corinthians 9:21(v4)to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who…
2 Corinthians 5:10(v5)For we must all be revealed before the judgment seat of Christ that each one may receive the things in the body according to what he has…
Hebrews 9:15(v6)For this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under…
Psalms 67:4(v5)Oh let the nations be glad and sing for joy, for you will judge the peoples with equity, and govern the nations on earth.
Psalms 85:9(v5)Surely his salvation is near those who fear him, that glory may dwell in our land.
Isaiah 42:6(v4)“I, Yahweh, have called you in righteousness. I will hold your hand. I will keep you, and make you a covenant for the people, as a light…
Isaiah 45:17(v6)Israel will be saved by Yahweh with an everlasting salvation. You will not be disappointed nor confounded to ages everlasting.
Isaiah 49:6(v4)Indeed, he says, “It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of…
Isaiah 50:9(v6)Behold, the Lord Yahweh will help me! Who is he who will condemn me? Behold, they will all grow old like a garment. The moths will eat them…
Joel 3:12(v5)“Let the nations arouse themselves, and come up to the valley of Jehoshaphat; for there I will sit to judge all the surrounding nations.
Matthew 3:2(v5)“Repent, for the Kingdom of Heaven is at hand!”
Matthew 28:18(v5)Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth.
Mark 16:15(v5)He said to them, “Go into all the world, and preach the Good News to the whole creation.
Luke 24:47(v5)and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
Romans 2:16(v5)in the day when God will judge the secrets of men, according to my Good News, by Jesus Christ.
Deuteronomy 30:14(v5)But the word is very near to you, in your mouth and in your heart, that you may do it.
1 Samuel 2:10(v5)Those who strive with Yahweh shall be broken to pieces. He will thunder against them in the sky. “Yahweh will judge the ends of the earth.…
Psalms 50:4-6(v5)He calls to the heavens above, to the earth, that he may judge his people: “Gather my saints together to me, those who have made a covenant…
Psalms 78:1(v4)Hear my teaching, my people. Turn your ears to the words of my mouth.
Psalms 98:9(v5)Let them sing before Yahweh, for he comes to judge the earth. He will judge the world with righteousness, and the peoples with equity.
Isaiah 2:2-3(v5)It shall happen in the latter days, that the mountain of Yahweh’s house shall be established on the top of the mountains, and shall be…
Isaiah 40:10(v5)Behold, the Lord Yahweh will come as a mighty one, and his arm will rule for him. Behold, his reward is with him, and his recompense before…
Isaiah 49:1(v5)Listen, islands, to me. Listen, you peoples, from afar: Yahweh has called me from the womb; from the inside of my mother, he has mentioned…
Isaiah 56:1(v5)Yahweh says, “Maintain justice and do what is right, for my salvation is near and my righteousness will soon be revealed.
Isaiah 63:5(v5)I looked, and there was no one to help; and I wondered that there was no one to uphold. Therefore my own arm brought salvation to me. My…
Ezekiel 47:1-5(v5)He brought me back to the door of the house; and behold, waters flowed out from under the threshold of the house eastward, for the front of…
Micah 4:2(v4)Many nations will go and say, “Come! Let’s go up to the mountain of Yahweh, and to the house of the God of Jacob; and he will teach us of…
John 5:22-23(v5)For the Father judges no one, but he has given all judgment to the Son, that all may honor the Son, even as they honor the Father. He who…
John 5:24(v6)“Most certainly I tell you, he who hears my word and believes him who sent me has eternal life, and doesn’t come into judgment, but has…
Acts 17:31(v5)because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; of which he has given…
Romans 1:16-17(v5)For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first,…
Romans 15:9-12(v5)and that the Gentiles might glorify God for his mercy. As it is written, “Therefore I will give praise to you among the Gentiles and sing…
2 Thessalonians 2:16(v6)Now our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace,
Hebrews 9:12(v6)nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained…
Exodus 19:6(v4)and you shall be to me a kingdom of priests, and a holy nation.’ These are the words which you shall speak to the children of Israel.”
Exodus 33:13(v4)Now therefore, if I have found favor in your sight, please show me your way, now, that I may know you, so that I may find favor in your…
Psalms 33:12(v4)Blessed is the nation whose God is Yahweh, the people whom he has chosen for his own inheritance.
Psalms 50:7(v4)“Hear, my people, and I will speak. Israel, I will testify against you. I am God, your God.
Psalms 96:13(v5)before Yahweh; for he comes, for he comes to judge the earth. He will judge the world with righteousness, the peoples with his truth.
Psalms 103:17(v6)But Yahweh’s loving kindness is from everlasting to everlasting with those who fear him, his righteousness to children’s children,
Psalms 106:5(v4)that I may see the prosperity of your chosen, that I may rejoice in the gladness of your nation, that I may glory with your inheritance.
Psalms 110:6(v5)He will judge among the nations. He will heap up dead bodies. He will crush the ruler of the whole earth.
Psalms 147:20(v4)He has not done this for just any nation. They don’t know his ordinances. Praise Yah!
Proverbs 6:23(v4)For the commandment is a lamp, and the law is light. Reproofs of instruction are the way of life,
Isaiah 26:2(v4)Open the gates, that the righteous nation may enter: the one which keeps faith.
Isaiah 42:1-4(v4)“Behold, my servant, whom I uphold, my chosen, in whom my soul delights: I have put my Spirit on him. He will bring justice to the nations.…
Zephaniah 2:11(v5)Yahweh will be awesome to them, for he will famish all the gods of the land. Men will worship him, everyone from his place, even all the…
Matthew 12:18-20(v4)“Behold, my servant whom I have chosen; my beloved in whom my soul is well pleased: I will put my Spirit on him. He will proclaim justice…
Luke 2:32(v4)a light for revelation to the nations, and the glory of your people Israel.”
John 16:8-11(v4)When he has come, he will convict the world about sin, about righteousness, and about judgment; about sin, because they don’t believe in…
Romans 8:2-4(v4)For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. For what the law couldn’t do, in that it…
Hebrews 5:9(v6)Having been made perfect, he became to all of those who obey him the author of eternal salvation,
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv4–6I will rule and govern my Church by my…
I will rule and govern my Church by my word and doctrine.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv4–6Isa 51:4 Hearken unto me, my people; and give…
Isa 51:4 Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.
Ver. 4. Hearken unto me.] See on Isa 51:2.
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For a law shall proceed from me,] i.e., The gospel of grace, that "perfect law of liberty," "the law of the spirit of life." {Rom 8:2}
And I will make my judgment to rest.] I will firmly and irrevocably establish the government of my word and Spirit in the Church for a secure guide to bring it to eternal life. Some {a} render it thus, "My judgment," i.e., my gospel, shall be for a light of the people, whereby I will give rest. So that here is a double effect of the gospel, viz., saving light, and peace of conscience.
{a} Diod.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv4–6Hearken unto me, my people: seeing the Gentiles will…
Hearken unto me, my people: seeing the Gentiles will hearken to me, as I have formerly told you, take heed that you Jews, whom I chose to be my peculiar people, do not reject my counsel, nor forsake your own mercies, as I fear you will do.
A law; a new law, even the doctrine of the gospel, which ought to have the force of a law with you, and I expect your obedience to it, no less than to my law delivered by Moses.
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I will make my judgment to rest: judgment is here the same thing with law in the former clause, the word of God, which is frequently called judgment, as hath been observed again and again, or the evangelical doctrine, of which he saith that he will make it to rest, i.e. settle and establish it; whereby he may-possibly intimate the stability and perpetuity of this light in the church, that it shall not be like the light of the Mosaical dispensation, which was only to shine for a season, even until the time of reformation, Heb 9:10, when all those dark shadows were to vanish and give place to the Sun of righteousness, and to that kingdom and state that should never be moved, as we read, Dan 2:44; Heb 12:26-28, and in many other places.
For a light of the people, Heb. of or to the peoples; not only to you Jews, but unto people of all sorts and nations, who shall receive and walk in that light which you will reject, and use all possible endeavours to extinguish.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v4Both these proclamations, as I may call them, end…
Both these proclamations, as I may call them, end alike with an assurance of the perpetuity of God's righteousness and his salvation; and therefore we put them together, both being designed for the comfort of God's people. Observe,
I. Who they are to whom this comfort belongs: "My people, and my nation, that I have set apart for myself, that own me and are owned by me." Those are God's people and his nation who are subject to him as their King and their God, pay allegiance to him, and put themselves under his protection accordingly. They are a people who know righteousness, who not only have the means of knowledge, and to whom righteousness is made known, but who improve those means, and are able to form a right judgment of truth and falsehood, good and evil. And, as they have good heads, so they have good hearts, for they have the law of God in them, written and ruling there. Those God owns for his people in whose hearts his law is. Even those who know righteousness, and have the law of God in their hearts, may yet be in great distress and sorrow, and loaded with reproach and contempt; but their God will comfort them with the righteousness they know and the law they have in their hearts.
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II. What the comfort is that belongs to God's people. 1. That the gospel of Christ shall be preached and published to the world: A law shall proceed from me, an evangelical law, the law of Christ, the law of faith, Isa 2:3. This law is his judgment; for it is that law of liberty by which the world shall be governed and judged. This shall not only go forth, but shall continue and rest, it shall take firm footing and deep root in the world. It shall rest, not only for the benefit of the Jews, who had the first notice of it, but for a light of the people of other nations. It is this law, this judgment, that we are required to hearken and give ear to, at our peril; for how shall we escape if we neglect it and turn a deaf ear to it? When a law proceeds from God, he that has ears to hear, let him hear. 2. That this law and judgment shall bring with them righteousness and salvation, shall open a ready way to the children of men, that they may be justified and saved, Isa 51:5. These are called God's righteousness and his salvation, because of his contriving and bringing them about. The former is a righteousness which he will accept for us and accept us for, and a righteousness which he will work in us and graciously accept of. The latter is the salvation of the Lord, for it arises from him and terminates in him. Observe, There is no salvation without righteousness; and, wherever there is the righteousness of God, there shall be his salvation. All those, and those only, that are justified and sanctified shall be glorified. 3. That this righteousness and salvation shall very shortly appear: My righteousness is near. It is near in time; behold, all things are now ready. It is near in place, not far to seek, but the word is nigh us, and Christ in the word, righteousness in the word, Rom 10:8. My salvation has gone forth. The decree has gone forth concerning it; it shall as certainly be introduced as if it had gone forth already, and the time for it is at hand. 4. That this evangelical righteousness and salvation shall not be confined to the Jewish nation, but shall be extended to the Gentiles; My arms shall judge the people. Those that will not yield to the judgments of God's mouth shall be crushed by the judgments of his hand. Some shall thus be judged by the gospel, for for judgment Christ came into this world; but others, and those of the isles, shall wait upon him, and bid his gospel, and the commands as well as the comforts of it, welcome. It was a comfort to God's people, to his nation, that multitudes should be added to them, and the increase of their number should be the increase of their strength and beauty. It is added, And on my arm shall they trust, that arm of the Lord which is revealed in Christ, Isa 53:1. Observe, God's arm shall judge the people that are impenitent, and yet on his arm shall others trust and be saved by it; for it is to us as we make it, a savour of life or of death. 5. That this righteousness and salvation shall be for ever, and shall never be abolished, Isa 51:8. It is an everlasting righteousness that the Messiah brings in (Dan 9:24), an eternal redemption that he is the author of, Heb 5:9. As it shall spread through all the nations of the earth, so it shall last through all the ages of the world. We must never expect any other way of salvation, any other covenant of peace or rule of righteousness, than what we have in the gospel, and what we have there shall continue to the end, Mat 28:20. It is for ever; for the consequences of it shall be to eternity, and by this law of liberty men's everlasting state will be determined. This perpetuity of the gospel and the blessed things it brings in is illustrated by the fading and perishing of this world and all things in it. Look up to the visible heavens above, which have continued hitherto, and seem likely to continue, but they shall vanish like smoke that soon spends itself and disappears; they shall be rolled like a scroll, and their lights shall fall like leaves in autumn. Look down to the earth beneath; that abides too for a short ever (Ecc 1:4), but it shall wax old like a garment that will be the worse for wearing; and those that dwell therein, all the inhabitants of the earth, even those that seem to have the best settlement in it, shall die in like manner: the soul shall, as to this world, vanish like smoke, and the body be thrown by like a garment waxen old. They shall be easily crushed (Job 4:19), and no loss of them. But when heaven and earth pass away, when all flesh and the glory of it wither as grass, the word of the Lord endures for ever, and not one iota or tittle of that shall fall to the ground. Those whose happiness is bound up in Christ's righteousness and salvation will have the comfort of it when time and days shall be no more.
III. What use they are to make of this comfort. If God's righteousness and salvation are near to them, then let them not fear the reproach of men, of mortal miserable men, nor be afraid of their revilings or spiteful taunts, theirs who bid you sing them the songs of Zion, or who ask you, in scorn, Where is now your God? Let not those who embrace the gospel righteousness be afraid of those who will call them Beelzebub, and will say all manner of evil against them falsely. Let them not be afraid of them; let them not be disturbed by these opprobrious speeches, nor made uneasy by them, as if they would be the ruin of their reputation and honour and they must for ever lie under the load of them. Let them not be afraid of their executing their menaces, nor be deterred thereby from their duty, nor frightened into any sinful compliances, nor driven to take any indirect courses for their own safety. Those can bear but little for Christ that cannot bear a hard word for him. Let us not fear the reproach of men; for, 1. They will be quickly silenced (Isa 51:8): The moth shall eat them up like a garment, Isa 50:9. The worm shall eat them like wool, or woollen cloth. If we have the approbation of a living God, we may despise the censure of dying men; the matter is not great what those say of us who must shortly be food for worms. Or it intimates the judgments of God with which they shall be visited, with which they shall be consumed, for their malice against the people of God; they shall be slowly and silently, but effectually destroyed, when God shall come to reckon with them for all their hard speeches, Jde 1:14, Jde 1:15. 2. The cause we suffer for cannot be run down. The falsehood of their reproaches will be detected, but truth shall triumph, and the righteousness of religion's injured cause shall be for ever plain. Clouds darken the sun, but give no obstruction to his progress.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv4–6Hearken unto me, my people,.... His special people, whether…
Hearken unto me, my people,.... His special people, whether Jews or Gentiles, chosen by him, taken into covenant with him; given to Christ, redeemed by him as a peculiar people, and called by his grace; these are exhorted to hearken to him; to his word, as the Targum; see Isa 51:1,
and give ear unto me, O my nation; not the nation of the Jews only, but the Gentiles; a nation taken out of a nation, even out of all nations; a chosen and a holy nation. The Septuagint and Arabic versions render it "kings"; such are made kings and priests unto God: see Pe1 2:9,
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for a law shall proceed from me; not the Sinai law, but the Gospel; that doctrine that is said to go out of Zion, Isa 2:3, as Kimchi rightly observes, who adds,
"for the King Messiah shall teach the people to walk in the ways of the Lord; and this shall be after the war of Gog and Magog:''
and this law or doctrine of God comes from Christ, and is dictated, directed, and made effectual by his Spirit:
and I will make my judgment to rest for a light of the people; this is the same with the law, or doctrine of the Gospel, called "judgment", because it comes from the God of judgment, flows from his wisdom and counsel, and is a declaration of his will; it expands his method of justifying sinners, and is the means of awakening, convincing, and judging the consciences of men, and of informing and establishing the judgments of the saints, and by which the world will be judged at the last day. Now this is
for a light of the people; to enlighten unconverted ones, such who sit in darkness, to turn them from it, and call them out of it into marvellous light; and to illuminate the saints yet more and more, both with respect to doctrine and duty. And this is said to be made to "rest"; which denotes both the continuance of it in the world, until all the ends of it are answered; and the spiritual rest it gives to weary souls now, as well as points out to them that which remains for them hereafter. Though the words may be rendered, "I will cause my judgment to break forth" (h); like the morning, suddenly, and in a "moment" (i); to which agrees what follows.
(h) "erumpere faciam", De Dieu. (i) So R. Jonah, in Ben Melech, takes it to have the signification of "a moment"; as if the sense is, "my judgment I will show every moment from this time, to enlighten the people with it."
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv4–6My people - Ye Jews, whom I chose to…
My people - Ye Jews, whom I chose to be my peculiar people. A law - A new law, even the doctrine of the gospel. Judgment - Judgment is here the same thing with law, the word of God, or the evangelical doctrine, of which he saith that he will make it to rest, that is settle and establish it. The people - People of all nations.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv4–6Verse 4. My people - O my nation -…
Verse 4. My people - O my nation - "O ye peoples - O ye nations"] For עמי ammi, my people, the Bodleian MS. and another read עמים ammim, ye peoples; and for לאומי leumi, my nation, the Bodleian MS. and eight others, (two of them ancient,) and four of De Rossi's, read לאמים leummim, ye nations; and so the Syriac in both words. The difference is very material; for in this case the address is made not to the Jews, but to the Gentiles, as in all reason it ought to be; for this and the two following verses express the call of the Gentiles, the islands, or the distant lands on the coasts of the Mediterranean and other seas. It is also to be observed that God in no other place calls his people לאמי leummi, my nation. It has been before remarked that transcribers frequently omitted the final מ mem of nouns plural, and supplied it, for brevity's sake, and sometimes for want of room at the end of a line, by a small stroke thus /עמי; which mark, being effaced or overlooked, has been the occasion of many mistakes of this kind.
A law shall proceed from me] The new law, the Gospel of our Lord Jesus. Kimchi says, "After the war with Gog and Magog the King Messiah will teach the people to walk in the ways of the Lord."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv4, 6Isa 51:4-5. Hearken unto me, my people — Ye…
Isa 51:4-5. Hearken unto me, my people — Ye Jews, whom I chose to be my peculiar people, do not reject my counsel, which, I have told you, even the Gentiles will receive, nor forsake the mercies of which even they will partake. For a law shall proceed from me — A new law, even the doctrine of the gospel. I will make my judgment to rest for a light — Judgment is here the same thing with law in the former clause, the word of God, or the evangelical doctrine, of which he saith, that he will make it to rest, that is, settle and establish it; whereby he may possibly intimate the stability and perpetuity of this light in the church, that it shall not be like the light of the Mosaic dispensation, which was only to shine for a season, namely, until the time of reformation, (Heb 9:10,) when all those dark shadows were to vanish and give place to the Sun of righteousness, and to that kingdom and state that should never be moved. See Dan 2:44; Heb 12:26-28. Of the people — Hebrew, עמים, the peoples, not only you Jews, but people of all sorts and nations, who shall receive and walk in it. My righteousness is near — My salvation, the redemption of all my people, Jews and Gentiles, which is the effect of my righteousness, of my justice, faithfulness, or mercy, which are all called by the name of righteousness in the Scriptures, and all contributed to the work of man’s redemption. My salvation is gone forth — Shall shortly go forth; my eternal purpose of saving my people shall speedily be fulfilled; and mine arm, my power, shall judge the people — Either, 1st, Shall destroy those who obstruct or oppose this work: or, rather, 2d, Shall subdue the Gentiles to my authority, and rule them by my Word and Spirit. The isles — The remote countries of the Gentiles; shall wait upon me — Shall expect this salvation from me, and from me only.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv4–6Hearken unto me, my people - Lowth reads this;
Hearken unto me, my people - Lowth reads this;
Attend unto me, O ye people,
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And give ear unto me, O ye nations.
The reason why he proposes this change is, that he supposes the address here is made to the Gentiles and not to the Jews, and in favor of the change he observes, that two manuscripts read it in this manner. Gesenius (Commentary) says that three codices read עמים ‛ammiym (“peoples”), instead of עמי ‛amiy (“my people”); and that thirteen MSS. read לאוּמים le'ûmiym (“nations”), instead of לאוּמי leûmiy (“my nation”). Noyes also has adopted this reading. But the authority is too slight to justify a change in the text. The Vulgate reads it in accordance with the present Hebrew text, and so substantially do the Septuagint. They render it, ‘Hear me, hear me, my people, and ye kings, give ear unto me.’ It is not necessary to suppose any change in the text. The address is to the Jews; and the design is, to comfort them in view of the fact that the pagan would be brought to partake of the privileges and blessings of the true religion. They would not only be restored to their own land, but the true religion would be extended also to the distant nations of the earth. In view of this great and glorious truth, Yahweh calls on his people to hearken to him, and receive the glad announcement. It was a truth in which they were deeply interested, and to which they should therefore attend.
For a law shall proceed from me - The idea here is, that Yahweh would give law to the distant nations by the diffusion of the true religion.
And I will make my judgment to rest for a light - The word ‘judgment’ here is equivalent to law, or statute, or to the institutions of the true religion. The word rendered here ‘to rest’ (ערגיע ‛aregiya‛ from רגע râga‛), Lowth renders, ‘I will cause to break forth.’ Noyes renders it, ‘I will establish.’ The Vulgate, Requiescet - ‘Shall rest.’ The Septuagint renders it simply, ‘My judgment for a light of the nation.’ The word properly means ‘to make afraid,’ to terrify, to restrain by threats; rendered ‘divideth’ in Job 26:12; Isa 51:15; then, to be afraid, to shrink from fear, and hence, to be still, or quiet, as if cowering down from fear. Here it means that he would set firmly his law; he would place it so that it would be established and immovable.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv4–6Nations. This was verified when the Bible was translated…
Nations. This was verified when the Bible was translated into Greek, and still more by the preaching of the gospel.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv4–6my people--the Jews. This reading is better than that…
my people--the Jews. This reading is better than that of GESENIUS: "O peoples . . . nations," namely, the Gentiles. The Jews are called on to hear and rejoice in the extension of the true religion to the nations; for, at the first preaching of the Gospel, as in the final age to come, it was from Jerusalem that the gospel law was, and is, to go forth (Isa 2:3).
law . . . judgment--the gospel dispensation and institutions (Isa 42:1, "judgment").
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make . . . to rest--establish firmly; found.
light, &c.-- (Isa 42:6).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn v44-6. Hearken unto me — Another change; or rather,…
4-6. Hearken unto me — Another change; or rather, another stage of growth as to the importance of this glorious message. The great work of the future is the offer of salvation to all, not to Israel of holy inclination only, but to all the good and the bad alike. All Israel is summoned to learn the extension of the promise. It is here asserted that out of Israel springs the Saviour, and doubtless, (though critics differ — see Lowth, Gesenius, Ewald, Alexander,) the apostleship to the whole Gentile world.
Law… judgment — See Isa_42:1-3. As there, so here, “law” and “judgment” are used in the sense of the true religion, yet to be everywhere firmly established, and the world to be filled with blessings flowing from it.
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My righteousness is near — Not in point of time near at hand; but in God’s time there is actually approaching a realm of peace and purity, equity and truth, to all the good and obedient, but a sore retribution to all who resist the truth to the last.
The isles… wait upon me — See Isa_42:4. The command to look on the unchanging order of the heavens — the sun and the stars — has respect to the impression they make of God’s constancy as to his promises. The heavenly bodies are the greatest of objects; yet these, being created and limited, are sometime to end. Not so the divine promises; the true religion shall never fail. The things material and earthly shall grow old, die, and vanish from sight: but salvation and true religion shall not be abolished.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv4–64. Hearken unto me] Better as R.V. Attend unto…
4. Hearken unto me] Better as R.V. Attend unto me, the verb being different from that used in Isa_51:1; Isa_51:7.
a law shall proceed from me] See ch. Isa_2:3 (“for out of Zion shall go forth Tôrâh”). For a law (tôrâh) read, as usual, instruction. The word judgment in the next line is probably to be rendered “religion” as in Isa_42:1; Isa_42:3-4 (see on Isa_42:1).
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The verb rendered “make to rest” has three meanings in the O.T. (a) to “cause to rest” (Jer_31:2) or “be at rest” (ch. Isa_34:14), (b) to “set in commotion” (Jer_50:34, see on Isa_51:15 below), and (c) to “do a thing in the twinkling of an eye” (Jer_49:19). Of these (a) is alone possible in the present connexion, though hardly quite suitable; the sense “establish,” given by some critics, seems to have no sufficient support. By the LXX. the word is taken with Isa_51:5, and in the sense (c), and this suggests the true reading, although it requires a slight modification of the following word. The construction would be the same as in Jer_49:19, and the rendering perhaps, “Suddenly I bring near my righteousness.” The word is at all events superfluous in Isa_51:4, the last clause of which reads simply: and my judgement for a light of the peoples (cf. Isa_49:6).
4–6. The universal extension of the true religion is the second ground of comfort which the prophet is commissioned to offer to his fellow believers. The language of Isa_51:4-5 is obviously moulded on that of ch. Isa_42:1-4; the functions there assigned to the Servant of the Lord are here assumed by Jehovah Himself. At the same time the thought is implied that the restored Israel is to be the bearer of salvation to the world at large, and thus the further idea is suggested that the ideal represented by the Servant will be realised by the people of Israel when it emerges purified from the discipline of the Captivity.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv4–6(4) A law shall proceed.—“Law” and “judgment” include all…
(4) A law shall proceed.—“Law” and “judgment” include all forms of divine revelation, and specially the “glad tidings” which are the groundwork of the highest law. (Comp. Luk_1:77; Rom_1:17.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv4–6Hearken unto me; rather, attend to me a stronger…
Hearken unto me; rather, attend to me a stronger term than "hearken attend, and hear of a greater blessing than the restoration of the land of Judah to cultivation and fruitfulness. God, enthroned anew in Zion, will from thence send forth his light and his truth to the nations, will make his Law known to them, and allow them to partake of his salvation. O my nation. Some manuscripts have "O ye nations." But the reading is undoubtedly a wrong one. A law shall proceed from me. The Christian "law the new covenant is probably intended. This became, by the preaching of the apostles, a light of the people, or rather, of the peoples.
God"s revelation a light.
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"I will make my judgment to rest for a light of the people." The terms "law" and "judgment" are designed to include all forms of Divine revelation the various ways in which the Divine will is made known to man. Revelation means light. It is a mistake to assume that there are things revealed which are not intended for our comprehension; they are revealed precisely with the purpose of unfolding so that we might understand them. There are hidden and secret things, but Moses carefully distinguishes them from the revealed things, saying thus: "The secret things belong unto the Lord our God: but the things which are revealed belong unto us and to our children for ever, that we may do all the words of this Law". (Deu_29:29) Only this much is true revelation is not light to every age equally. Some things seem mysterious at one time that are clear enough at another. And in each fresh generation we may say"The Lord hath yet more light and truth To break forth from his Word.
This, at least, we may assert, prove, and illustrate in all essential matters relating to moral conduct and religious faith, God"s revelation is light.
I GOD"S REVELATION IS LIGHT THAT SHOWS UP SIN.
1. It gives us proper apprehensions of God himself, and shows sin by our contrast with him.
2. It unfolds before us the graciousness of his relations with us, and convicts of sin as it makes us feel the weakness of our response to such relations. (Dan_5:23, last clause)
3. It declares to us the laws by which both our conduct and our spirit ought to be ruled; and by the Law is the knowledge of sin.
4. It presents to us the Lord Jesus Christ as the Gift of God; and "this is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil.
II GOD"S REVELATION IS LIGHT THAT SHOWS THE WAY OUT OF SIN.
1. By removal of the penalties it has involved.
2. By restoring the broken relations it has caused.
3. By changing the spirit of the sinner melting him to penitence, quickening him to believe. Illustrate one feature from the parable of the "prodigal son," and other features by such passages as Rom_3:19-26 Rom_5:8-10.
III GOD"S REVELATION" IS LIGHT THAT SHOWS THE WAY FOR THOSE REDEEMED FROM SIN. There is the "way of holiness" in which they have to walk. There is a sanctifying, through cares and chastisements, which they have to experience. There is a personal and practical application of the Christian principles to the details of common life which has to be made. And, for all this, God"s Word is a "lamp unto our feet, and a light unto our path. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv4–6Hearken unto Me, My people
Isa_51:4-6
Hearken unto Me, My people
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The absolute in human history
Time works mighty changes in human life.
Amidst the ceaseless whirl of mutation, is there nothing unchangeable? Is life made up entirely of volatile contingencies? Has it no absolute elements? Oh, for a rock in this ebbing sea, where we might stand secure as the wreck of years floats by! This Scripture responds to our questions, and meets our aspirations. The word law designates Gods revelation; judgment and righteousness are interchangeable terms, expressing the one idea--rectitude. The great truths, therefore, enfolded in this rich oriental garb, are that rectitude and salvation are the elements of Gods revelation; and that these elements are the absolute in human history.
I. THEY ARE FOR ALL LANDS--world-wide in their aspect--a light of the people. Man is, confessedly, a corrupt intelligence; and, in the nature of things, a knowledge of his state is essential to his improvement. Will he ever seek a remedy or ask for a refuge until he has felt the disease or descried the peril? Whence comes this discovery? Nothing less than a special revelation of rectitude can meet the case. By the law is the knowledge of sin. Next comes the other element--salvation. Each of these two elements of our religion is equally necessary for man everywhere. The value, however, of each depends upon mutual connection; each is useless by itself.
II. THESE BLESSINGS ARE FOR ALL TIMES, AS WELL AS FOR ALL LANDS. The heavens shall vanish away like smoke, etc. These words suggest three solemn considerations--
1. That man is related to two distinct systems of things, the one involving the heavens and the earth, the other righteousness and salvation--the one material, the other spiritual. This twofold relation is a peculiarity of our history. The other tenants of the globe are related to the material as we are. But with the spiritual they appear to have no connection.
2. That one of the systems to which man is related is transient, the other is permanent.
3. That the permanent system should command mans chief concern. Hear the sum of this address:--Beware of practical materialism. (D. Thomas, D.D.)
Righteousness and salvation
I. THE CHARACTER OF THOSE SPECIALLY ADDRESSED. By comparing the first and the seventh with the fourth verse of the chapter, we find four leading features of their character set forth:
1. They are said to know righteousness.
2. To follow after righteousness.
3. To seek the Lord.
4. To have the law of God in their hearts.
II. THE ADDRESS ITSELF. It constitutes a sublime prophetic description of those spiritual blessings to be ripened by the advent of the Messiah. It foretells the setting up of that kingdom which cometh not by outward observation, but which is righteousness, and peace, and joy in the Holy Ghost--the publication of that better covenant established on better promises. Many topics of deep interest are suggested by this prophetic setting forth of the blessings and triumphs of the Gospel. The text fully asserts--
1. Their certainty.
2. Their perpetuity. (T. Page, M.A.)
An evangelical law
The law here meant (Isa_51:4) is that of Zion Isa_2:3), as distinguished from that of Sinai--the Gospel of redemption. (F. Delitzsch, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v6Isa_51:6. Lift up your eyes to the heavens, &c.
THE IMMUTABILITY OF THE SALVATION AND RIGHTEOUSNESS OF GOD
Isa_51:6. Lift up your eyes to the heavens, &c.
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There is no reason why we should not read these words in their positive and natural signification. Similar predictions (Isa_34:4; Psa_102:26; 2Pe_3:10). These predictions are confirmed by the reasoning of the latest science; also by the analogy of everyday experience, which go to show that, though the laws of the universe may be uniform, the material existences are in constant flux.
The description is not given to excite feelings of dismay, but to enhance our confidence in the immutability of the salvation and righteousness of God. We must first consider the one fact, that we may the better trust and enjoy the other.
I. THE WORLD PASSES.
We are called “to lift up our eyes” and to “look.” The heavens and the earth have great lessons to teach us. Nature is God’s prophetess. The spiritual man will see not only interesting geological facts, but also “Sermons in Stones.” Nature is speaking to us by its progress towards dissolution.
1. Astronomy points towards dissolution. The earth is slowly cooling, and if the present process continues, it must be ultimately reduced to the lifeless condition of the moon. Meanwhile, the moon is gradually approaching the earth, and must ultimately fall into it. The same cause—the check given to centrifugal motion by friction with the universal ether—must fling the earth into the sun, and possibly bring all the stars together.
2. Geology points towards dissolution. It shows that successive orders of life have risen and spread and perished. And there is every reason to believe that, as it was in the beginning, so it will be to the end.
3. History points towards dissolution. Kingdoms have their day—and then their night. “Assyria, Greece, Rome, Carthage, where are they?” Institutions perish. Fashions change.
4. Common observation points towards dissolution. Science may prolong life, and ameliorate its conditions; but it has done nothing towards stopping the natural “funeral marches to the grave.” As life’s shadows lengthen, and old comrades drop out of the ranks, men feel more sadly the unutterable changefulness of earthly things. Facts of such personal importance speak loudly to us to look for better, more enduring grounds of confidence.
II. THE SALVATION AND RIGHTEOUSNESS OF GOD ENDURE FOR EVER.
1. They endure in Him. The immutable laws of nature are just reflections of the eternal constancy of God. He must be changeless because He is perfect; “He is not a man that He should err.” Immaculate and passionless, He can have no need to repent.
(1.) His salvation endures for ever. Much that we love and trust passes away. We are ready to despair of all light and hope. But no! one thing endures. To the poor, dark, sin-stained, fallen soul, beggared of all earthly joy, and buried in grief and shame, one grand hope is left. Christ is still standing knocking at the door of the heart: salvation is still possible; for “He is able to save to the uttermost them that come unto God by Him.”
(2.) God’s righteousness will not be abolished. He can never connive at sin. There would be no hope for us if it were not that here the righteousness and sacrifice of Christ meet our need.
2. The salvation and righteousness of God endure in us.
(1.) The salvation shall be for ever. Christ gives to us no temporary deliverance, but eternal salvation. There is one “friend that sticketh closer than a brother,” and one haven that is safe in the wildest tempest. But the salvation endures on condition that we remain faithful.
(2.) The righteousness shall not be abolished. That is the one permanent possession to be sought for. Wealth, health, pleasure, friends, knowledge, the earth itself, and the very heavens pass away; he who has any of them for his heritage will be finally bankrupt; he who lives righteously in God’s righteousness, shares the immortality of that righteousness.
TWO PRACTICAL LESSONS:
1. Trust in God alone.
“Change and decay in all around I see,
O Thou that changest not, abide with me.”
2. Fear no earthly evil.
(1.) Fear not the power of present foes. This power is doomed; with the glory of the world, its cruelty, its injustice, its wrong will perish.
(2.) Fear not the loss of present blessings. To part with them will be a pain. But if we have God, and His salvation and righteousness, the best treasures are left.—W. F. Adeney, M.A.: Clerical World, vol. i. pp. 254–255.
The design of this chapter is to comfort the people of God under the persecution of their enemies, and the various evils of their present warfare. The ground of consolation insisted on in the text, is the perpetuity of God’s mercy and faithfulness towards His people, which shall be manifested in accomplishing their salvation, protecting them from the assaults of their enemies, carrying them safely through all the chances and changes of this mortal life, and crowning them at length with victory and honour. And while they are led to expect this glorious end of their troubles and fears, they are assured that everything else that now appears so splendid and desirable shall perish like a vain shadow. “Lift up your eyes.”
In treating upon these words, I shall endeavour to show the perishing nature of all worldly objects, pursuits, and comforts, and the stability of those which the Gospel proposes, and to which the attention of all true Christians is directed.—W. Richardson, Sermons, vol. i. pp. 377, 378.
We are here called to contrast the fading and short-lived glory of all things earthly, with the enduring character of those hopes and consolations revealed in the Gospel.
I. “All flesh is grass”—not like the oak, the cedar, the enduring tree of the forest, but “grass,” which flourishes and dies within the compass of a season. As it is with man, so is it with his works. In vain the laborious master painted for eternity; in vain the skilful statuary inscribed his name, or inwrought his own image, with that of some divinity which he carved into stone; the colours of the picture are long since faded, the stone is mouldered or dashed into pieces. In vain the Egyptian tyrants raised a monument to their power and greatness, which might last as long as earth; the pile indeed stands, but the name of the builder is forgotten; and as for all the rest of all the boasted wonders of the world, the very ruins of them are lost and forgotten. [1566] Nay, the sure and firm-set earth itself partakes of this character of mutability. The sun shines but for a season; the earth crumbles with the foot that treads upon it. “They that dwell therein shall die in like manner.” You stand a ruin amid ruin. “Where are your fathers?” our friends? your brethren? Plainly, if you have not something better than time, you have nothing.
[1566] “Mark the glory of collective man. United he puts on the appearance of strength. He founds empires, builds cities; he guards by his armies, he cements all by his policy. But trace the track of civilised man through the world, and you find it covered with the wreck of his hopes; and the monuments of his power have been converted into the mockery of his weakness. His eternal cities moulder in their ruins. The serpent hisses in the cabinet where he planned his empire. Echo itself is startled by the foot which breaks the silence which has reigned for ages in his hall of feast and song. Columns stand in the untrodden desert; and the but of the shepherd or the den of the robber shelters the only residents of his palaces. And the glory which now exists is crumbling everywhere, where it has not the cement of Christianity, and where it takes not something of perpetuity from the everlasting Word. All heathen glory and Mahommedan pride creak in the blast and nod to their fall. The withering wind or the raging tempest shall pass over them in turn; and men shall sit upon the ruins of their proudest grandeur, and be reminded that all flesh is grass.”—Watson.
II. Contrast with all this the undecaying character of the blessings of salvation. “My salvation shall be for ever.” The Gospel comes not under this law of mutability. It partakes of the unchangeableness and immortality of its Author, and addresses itself to the changeless and incorruptible part of man.
1. It exhibits a permanent standard of truth—truth of doctrine, truth of morals. Truth is everlasting. Therefore, if we have evidence of the truth of the Gospel, we have evidence of its everlasting character. Errors are nothing. They are deceptions, and must pass away. They are the clouds of the mind, and however gilded and painted they may be by chance rays of truth, they change while we gaze upon them, and shall be swept away by the wind of heaven. But truth is the steady light of heaven. This truth survived the test of experiment. It has been found suited to men of all sorts and in all conditions. It is bound up essentially with the moral condition of man; and, therefore, it can never become obsolete. While man is man, he must know that he is a sinner—that he needs a Saviour—that he cannot secure his own happiness, but must find it in communion with higher beings in higher worlds. What the Gospel has been, it is. Had it failed to reveal pardon, to secure peace, to reconcile to God, to point the way to heaven, it would have been a vanity, and it would have died out like other vanities long ago. But it answers these ends. It is the only system that does so. It abides the test of experiment. It is felt and acknowledged to be Divine (H. E. I. 1138, 1139, 1142–1148, 2421–2427).
2. It presents a perpetual source of comfort. Comfort under the changes and the frowns of the world—under the sense of guilt—under the temptations of Satan—under the loss of friends—under the fear of death.
3. It reveals and communicates an undecaying principle of life. By it life and immortality are brought to light. It conveys life; it is regenerative; it gives the life of grace, as well as reveals and leads to the life of glory.
Consequently,
1. The Gospel demands your most serious attention. This is demanded by the subject of its message; and by the majesty of its Author, who here says, “Hearken to me!”
2. It solicits your cordial acceptance. “The isles shall wait for Me, and on Mine arm shall they trust.”
3. It leaves no alternative between obedience and ruin (Isa_51:8).—Samuel Thodey.
God’s unchangeable purposes cannot fail. Such is the thought with which Isaiah animates the people of God, discouraged by the taunts of those who thought that the promises of Jehovah would not be fulfilled. All changes but the Eternal God.
I. The majestic heavens over our heads are subject to the law of change. True, these great changes baffle our powers. The life of man is too short to mark great changes in that which seems the least subject to this law, the heavens above us. Yet science teaches us that vast changes are going on in the very life of our system, the sun. And one day the heavens will pass away with a great noise and be rolled up as a scroll.
II. The earth is subject to the law of change. The scientific facts by which this is proved are most abundant—
“There rolls the deep where grew the tree;
O earth! what changes hast thou seen!
There, where the long street rolls, hath been
The stillness of the central sea.”
III. Man, made in the image of God, is not exempt from the operation of this law. The highest and noblest work of God, the most perfect of nature’s works, passes away, dissolved into a few gases and a small amount of earthy substances. “One generation passeth away and another cometh.” But amid this universal change one thing abides; it is the purpose of the everlasting God.
IV. The salvation and the righteousness of God abide unchanged. The kingdom of God waxes not old. It is subject to no decay.
1. The salvation that God has provided for man is available throughout all generations.
2. The righteousness which led to its provision is the guarantee of its continuance. When the character of God changes and is subject to decay, then His salvation shall not be for ever. The salvation and the righteousness of God are manifested in Christ. The Epiphany will be everlasting because He is an everlasting Saviour—eternally “the Lamb slain from the foundation of the world.”—The Homiletical Library, vol. ii. p. 71.
I. The destiny of the heavens and the earth. II. The destiny of man. III. The destiny of God’s saving rule.—E. Johnson, B.A.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv4, 6General Information:
General Information:
Yahweh speaks to the people of Israel.
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Be attentive to me ... listen to me
These two phrases mean the same thing. Together they strengthen the command to listen. (See: Parallelism)
I will make my justice to be a light for the nations
Here God's justice represents his law, and a light represents knowledge of what is right. This means the people of the nations will understand and obey God's law. AT: "my law will teach the nations what is right" or "the nations will know my law" (See: Metaphor)
My righteousness is near
The idea of "near" represents "soon." God's righteousness being near represents him soon showing his righteousness. He will do this this by fulfilling his promises and saving people. AT: "I will soon show my righteousness" (See: Metaphor)
my salvation will go out
God speaks of saving people as if his salvation were a thing that could go out to them. AT: "I will save people" (See: Metaphor)
my arm will judge the nations
Here God's arm represents his power, and judging represents ruling. AT: "I will rule the nations with my power" (See: Metonymy)
the coastlands
This refers to the people who live on the coasts of distant lands across the sea. AT: "the people who live on the coastlands" or "the people who live in the lands across the sea" (See: Metonymy)
for my arm they will eagerly wait
Here God's arm represents what he will do. Here it refers to him saving people. AT: "they will eagerly wait for me to do something" or "they will eagerly wait for me to save them" (See: Metonymy and Assumed Knowledge and Implicit Information)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv4–651:4 my law . . . my justice: The…
51:4 my law . . . my justice: The work of the servant will prosper because justice will be the rule in God’s kingdom on earth (see 42:1-4). • a light to the nations: The nations will receive the Lord and his revelation (see also 42:6; 49:6; 60:1-3; 66:19-23; Matt 4:15-16; Luke 2:32; John 1:4-9; 12:35-50; Acts 13:47).
Geneva Bible translators 1599 · Public Domain On vv4–6 I will rule and govern my Church by my…
I will rule and govern my Church by my word and doctrine.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–6 Isa 51:4 Hearken unto me, my people; and give…
Isa 51:4 Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.
Ver. 4. Hearken unto me.] See on Isa 51:2.
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For a law shall proceed from me,] i.e., The gospel of grace, that "perfect law of liberty," "the law of the spirit of life." {Rom 8:2}
And I will make my judgment to rest.] I will firmly and irrevocably establish the government of my word and Spirit in the Church for a secure guide to bring it to eternal life. Some {a} render it thus, "My judgment," i.e., my gospel, shall be for a light of the people, whereby I will give rest. So that here is a double effect of the gospel, viz., saving light, and peace of conscience.
{a} Diod.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4–6 Hearken unto me, my people: seeing the Gentiles will…
Hearken unto me, my people: seeing the Gentiles will hearken to me, as I have formerly told you, take heed that you Jews, whom I chose to be my peculiar people, do not reject my counsel, nor forsake your own mercies, as I fear you will do.
A law; a new law, even the doctrine of the gospel, which ought to have the force of a law with you, and I expect your obedience to it, no less than to my law delivered by Moses.
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I will make my judgment to rest: judgment is here the same thing with law in the former clause, the word of God, which is frequently called judgment, as hath been observed again and again, or the evangelical doctrine, of which he saith that he will make it to rest, i.e. settle and establish it; whereby he may-possibly intimate the stability and perpetuity of this light in the church, that it shall not be like the light of the Mosaical dispensation, which was only to shine for a season, even until the time of reformation, Heb 9:10, when all those dark shadows were to vanish and give place to the Sun of righteousness, and to that kingdom and state that should never be moved, as we read, Dan 2:44; Heb 12:26-28, and in many other places.
For a light of the people, Heb. of or to the peoples; not only to you Jews, but unto people of all sorts and nations, who shall receive and walk in that light which you will reject, and use all possible endeavours to extinguish.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v4 Both these proclamations, as I may call them, end…
Both these proclamations, as I may call them, end alike with an assurance of the perpetuity of God's righteousness and his salvation; and therefore we put them together, both being designed for the comfort of God's people. Observe,
I. Who they are to whom this comfort belongs: "My people, and my nation, that I have set apart for myself, that own me and are owned by me." Those are God's people and his nation who are subject to him as their King and their God, pay allegiance to him, and put themselves under his protection accordingly. They are a people who know righteousness, who not only have the means of knowledge, and to whom righteousness is made known, but who improve those means, and are able to form a right judgment of truth and falsehood, good and evil. And, as they have good heads, so they have good hearts, for they have the law of God in them, written and ruling there. Those God owns for his people in whose hearts his law is. Even those who know righteousness, and have the law of God in their hearts, may yet be in great distress and sorrow, and loaded with reproach and contempt; but their God will comfort them with the righteousness they know and the law they have in their hearts.
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II. What the comfort is that belongs to God's people. 1. That the gospel of Christ shall be preached and published to the world: A law shall proceed from me, an evangelical law, the law of Christ, the law of faith, Isa 2:3. This law is his judgment; for it is that law of liberty by which the world shall be governed and judged. This shall not only go forth, but shall continue and rest, it shall take firm footing and deep root in the world. It shall rest, not only for the benefit of the Jews, who had the first notice of it, but for a light of the people of other nations. It is this law, this judgment, that we are required to hearken and give ear to, at our peril; for how shall we escape if we neglect it and turn a deaf ear to it? When a law proceeds from God, he that has ears to hear, let him hear. 2. That this law and judgment shall bring with them righteousness and salvation, shall open a ready way to the children of men, that they may be justified and saved, Isa 51:5. These are called God's righteousness and his salvation, because of his contriving and bringing them about. The former is a righteousness which he will accept for us and accept us for, and a righteousness which he will work in us and graciously accept of. The latter is the salvation of the Lord, for it arises from him and terminates in him. Observe, There is no salvation without righteousness; and, wherever there is the righteousness of God, there shall be his salvation. All those, and those only, that are justified and sanctified shall be glorified. 3. That this righteousness and salvation shall very shortly appear: My righteousness is near. It is near in time; behold, all things are now ready. It is near in place, not far to seek, but the word is nigh us, and Christ in the word, righteousness in the word, Rom 10:8. My salvation has gone forth. The decree has gone forth concerning it; it shall as certainly be introduced as if it had gone forth already, and the time for it is at hand. 4. That this evangelical righteousness and salvation shall not be confined to the Jewish nation, but shall be extended to the Gentiles; My arms shall judge the people. Those that will not yield to the judgments of God's mouth shall be crushed by the judgments of his hand. Some shall thus be judged by the gospel, for for judgment Christ came into this world; but others, and those of the isles, shall wait upon him, and bid his gospel, and the commands as well as the comforts of it, welcome. It was a comfort to God's people, to his nation, that multitudes should be added to them, and the increase of their number should be the increase of their strength and beauty. It is added, And on my arm shall they trust, that arm of the Lord which is revealed in Christ, Isa 53:1. Observe, God's arm shall judge the people that are impenitent, and yet on his arm shall others trust and be saved by it; for it is to us as we make it, a savour of life or of death. 5. That this righteousness and salvation shall be for ever, and shall never be abolished, Isa 51:8. It is an everlasting righteousness that the Messiah brings in (Dan 9:24), an eternal redemption that he is the author of, Heb 5:9. As it shall spread through all the nations of the earth, so it shall last through all the ages of the world. We must never expect any other way of salvation, any other covenant of peace or rule of righteousness, than what we have in the gospel, and what we have there shall continue to the end, Mat 28:20. It is for ever; for the consequences of it shall be to eternity, and by this law of liberty men's everlasting state will be determined. This perpetuity of the gospel and the blessed things it brings in is illustrated by the fading and perishing of this world and all things in it. Look up to the visible heavens above, which have continued hitherto, and seem likely to continue, but they shall vanish like smoke that soon spends itself and disappears; they shall be rolled like a scroll, and their lights shall fall like leaves in autumn. Look down to the earth beneath; that abides too for a short ever (Ecc 1:4), but it shall wax old like a garment that will be the worse for wearing; and those that dwell therein, all the inhabitants of the earth, even those that seem to have the best settlement in it, shall die in like manner: the soul shall, as to this world, vanish like smoke, and the body be thrown by like a garment waxen old. They shall be easily crushed (Job 4:19), and no loss of them. But when heaven and earth pass away, when all flesh and the glory of it wither as grass, the word of the Lord endures for ever, and not one iota or tittle of that shall fall to the ground. Those whose happiness is bound up in Christ's righteousness and salvation will have the comfort of it when time and days shall be no more.
III. What use they are to make of this comfort. If God's righteousness and salvation are near to them, then let them not fear the reproach of men, of mortal miserable men, nor be afraid of their revilings or spiteful taunts, theirs who bid you sing them the songs of Zion, or who ask you, in scorn, Where is now your God? Let not those who embrace the gospel righteousness be afraid of those who will call them Beelzebub, and will say all manner of evil against them falsely. Let them not be afraid of them; let them not be disturbed by these opprobrious speeches, nor made uneasy by them, as if they would be the ruin of their reputation and honour and they must for ever lie under the load of them. Let them not be afraid of their executing their menaces, nor be deterred thereby from their duty, nor frightened into any sinful compliances, nor driven to take any indirect courses for their own safety. Those can bear but little for Christ that cannot bear a hard word for him. Let us not fear the reproach of men; for, 1. They will be quickly silenced (Isa 51:8): The moth shall eat them up like a garment, Isa 50:9. The worm shall eat them like wool, or woollen cloth. If we have the approbation of a living God, we may despise the censure of dying men; the matter is not great what those say of us who must shortly be food for worms. Or it intimates the judgments of God with which they shall be visited, with which they shall be consumed, for their malice against the people of God; they shall be slowly and silently, but effectually destroyed, when God shall come to reckon with them for all their hard speeches, Jde 1:14, Jde 1:15. 2. The cause we suffer for cannot be run down. The falsehood of their reproaches will be detected, but truth shall triumph, and the righteousness of religion's injured cause shall be for ever plain. Clouds darken the sun, but give no obstruction to his progress.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–6 Hearken unto me, my people,.... His special people, whether…
Hearken unto me, my people,.... His special people, whether Jews or Gentiles, chosen by him, taken into covenant with him; given to Christ, redeemed by him as a peculiar people, and called by his grace; these are exhorted to hearken to him; to his word, as the Targum; see Isa 51:1,
and give ear unto me, O my nation; not the nation of the Jews only, but the Gentiles; a nation taken out of a nation, even out of all nations; a chosen and a holy nation. The Septuagint and Arabic versions render it "kings"; such are made kings and priests unto God: see Pe1 2:9,
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for a law shall proceed from me; not the Sinai law, but the Gospel; that doctrine that is said to go out of Zion, Isa 2:3, as Kimchi rightly observes, who adds,
"for the King Messiah shall teach the people to walk in the ways of the Lord; and this shall be after the war of Gog and Magog:''
and this law or doctrine of God comes from Christ, and is dictated, directed, and made effectual by his Spirit:
and I will make my judgment to rest for a light of the people; this is the same with the law, or doctrine of the Gospel, called "judgment", because it comes from the God of judgment, flows from his wisdom and counsel, and is a declaration of his will; it expands his method of justifying sinners, and is the means of awakening, convincing, and judging the consciences of men, and of informing and establishing the judgments of the saints, and by which the world will be judged at the last day. Now this is
for a light of the people; to enlighten unconverted ones, such who sit in darkness, to turn them from it, and call them out of it into marvellous light; and to illuminate the saints yet more and more, both with respect to doctrine and duty. And this is said to be made to "rest"; which denotes both the continuance of it in the world, until all the ends of it are answered; and the spiritual rest it gives to weary souls now, as well as points out to them that which remains for them hereafter. Though the words may be rendered, "I will cause my judgment to break forth" (h); like the morning, suddenly, and in a "moment" (i); to which agrees what follows.
(h) "erumpere faciam", De Dieu. (i) So R. Jonah, in Ben Melech, takes it to have the signification of "a moment"; as if the sense is, "my judgment I will show every moment from this time, to enlighten the people with it."
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4–6 My people - Ye Jews, whom I chose to…
My people - Ye Jews, whom I chose to be my peculiar people. A law - A new law, even the doctrine of the gospel. Judgment - Judgment is here the same thing with law, the word of God, or the evangelical doctrine, of which he saith that he will make it to rest, that is settle and establish it. The people - People of all nations.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4–6 Verse 4. My people - O my nation -…
Verse 4. My people - O my nation - "O ye peoples - O ye nations"] For עמי ammi, my people, the Bodleian MS. and another read עמים ammim, ye peoples; and for לאומי leumi, my nation, the Bodleian MS. and eight others, (two of them ancient,) and four of De Rossi's, read לאמים leummim, ye nations; and so the Syriac in both words. The difference is very material; for in this case the address is made not to the Jews, but to the Gentiles, as in all reason it ought to be; for this and the two following verses express the call of the Gentiles, the islands, or the distant lands on the coasts of the Mediterranean and other seas. It is also to be observed that God in no other place calls his people לאמי leummi, my nation. It has been before remarked that transcribers frequently omitted the final מ mem of nouns plural, and supplied it, for brevity's sake, and sometimes for want of room at the end of a line, by a small stroke thus /עמי; which mark, being effaced or overlooked, has been the occasion of many mistakes of this kind.
A law shall proceed from me] The new law, the Gospel of our Lord Jesus. Kimchi says, "After the war with Gog and Magog the King Messiah will teach the people to walk in the ways of the Lord."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4, 6 Isa 51:4-5. Hearken unto me, my people — Ye…
Isa 51:4-5. Hearken unto me, my people — Ye Jews, whom I chose to be my peculiar people, do not reject my counsel, which, I have told you, even the Gentiles will receive, nor forsake the mercies of which even they will partake. For a law shall proceed from me — A new law, even the doctrine of the gospel. I will make my judgment to rest for a light — Judgment is here the same thing with law in the former clause, the word of God, or the evangelical doctrine, of which he saith, that he will make it to rest, that is, settle and establish it; whereby he may possibly intimate the stability and perpetuity of this light in the church, that it shall not be like the light of the Mosaic dispensation, which was only to shine for a season, namely, until the time of reformation, (Heb 9:10,) when all those dark shadows were to vanish and give place to the Sun of righteousness, and to that kingdom and state that should never be moved. See Dan 2:44; Heb 12:26-28. Of the people — Hebrew, עמים, the peoples, not only you Jews, but people of all sorts and nations, who shall receive and walk in it. My righteousness is near — My salvation, the redemption of all my people, Jews and Gentiles, which is the effect of my righteousness, of my justice, faithfulness, or mercy, which are all called by the name of righteousness in the Scriptures, and all contributed to the work of man’s redemption. My salvation is gone forth — Shall shortly go forth; my eternal purpose of saving my people shall speedily be fulfilled; and mine arm, my power, shall judge the people — Either, 1st, Shall destroy those who obstruct or oppose this work: or, rather, 2d, Shall subdue the Gentiles to my authority, and rule them by my Word and Spirit. The isles — The remote countries of the Gentiles; shall wait upon me — Shall expect this salvation from me, and from me only.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv4–6 Hearken unto me, my people - Lowth reads this;
Hearken unto me, my people - Lowth reads this;
Attend unto me, O ye people,
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And give ear unto me, O ye nations.
The reason why he proposes this change is, that he supposes the address here is made to the Gentiles and not to the Jews, and in favor of the change he observes, that two manuscripts read it in this manner. Gesenius (Commentary) says that three codices read עמים ‛ammiym (“peoples”), instead of עמי ‛amiy (“my people”); and that thirteen MSS. read לאוּמים le'ûmiym (“nations”), instead of לאוּמי leûmiy (“my nation”). Noyes also has adopted this reading. But the authority is too slight to justify a change in the text. The Vulgate reads it in accordance with the present Hebrew text, and so substantially do the Septuagint. They render it, ‘Hear me, hear me, my people, and ye kings, give ear unto me.’ It is not necessary to suppose any change in the text. The address is to the Jews; and the design is, to comfort them in view of the fact that the pagan would be brought to partake of the privileges and blessings of the true religion. They would not only be restored to their own land, but the true religion would be extended also to the distant nations of the earth. In view of this great and glorious truth, Yahweh calls on his people to hearken to him, and receive the glad announcement. It was a truth in which they were deeply interested, and to which they should therefore attend.
For a law shall proceed from me - The idea here is, that Yahweh would give law to the distant nations by the diffusion of the true religion.
And I will make my judgment to rest for a light - The word ‘judgment’ here is equivalent to law, or statute, or to the institutions of the true religion. The word rendered here ‘to rest’ (ערגיע ‛aregiya‛ from רגע râga‛), Lowth renders, ‘I will cause to break forth.’ Noyes renders it, ‘I will establish.’ The Vulgate, Requiescet - ‘Shall rest.’ The Septuagint renders it simply, ‘My judgment for a light of the nation.’ The word properly means ‘to make afraid,’ to terrify, to restrain by threats; rendered ‘divideth’ in Job 26:12; Isa 51:15; then, to be afraid, to shrink from fear, and hence, to be still, or quiet, as if cowering down from fear. Here it means that he would set firmly his law; he would place it so that it would be established and immovable.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4–6 Nations. This was verified when the Bible was translated…
Nations. This was verified when the Bible was translated into Greek, and still more by the preaching of the gospel.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4–6 my people--the Jews. This reading is better than that…
my people--the Jews. This reading is better than that of GESENIUS: "O peoples . . . nations," namely, the Gentiles. The Jews are called on to hear and rejoice in the extension of the true religion to the nations; for, at the first preaching of the Gospel, as in the final age to come, it was from Jerusalem that the gospel law was, and is, to go forth (Isa 2:3).
law . . . judgment--the gospel dispensation and institutions (Isa 42:1, "judgment").
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make . . . to rest--establish firmly; found.
light, &c.-- (Isa 42:6).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v4 4-6. Hearken unto me — Another change; or rather,…
4-6. Hearken unto me — Another change; or rather, another stage of growth as to the importance of this glorious message. The great work of the future is the offer of salvation to all, not to Israel of holy inclination only, but to all the good and the bad alike. All Israel is summoned to learn the extension of the promise. It is here asserted that out of Israel springs the Saviour, and doubtless, (though critics differ — see Lowth, Gesenius, Ewald, Alexander,) the apostleship to the whole Gentile world.
Law… judgment — See Isa_42:1-3. As there, so here, “law” and “judgment” are used in the sense of the true religion, yet to be everywhere firmly established, and the world to be filled with blessings flowing from it.
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My righteousness is near — Not in point of time near at hand; but in God’s time there is actually approaching a realm of peace and purity, equity and truth, to all the good and obedient, but a sore retribution to all who resist the truth to the last.
The isles… wait upon me — See Isa_42:4. The command to look on the unchanging order of the heavens — the sun and the stars — has respect to the impression they make of God’s constancy as to his promises. The heavenly bodies are the greatest of objects; yet these, being created and limited, are sometime to end. Not so the divine promises; the true religion shall never fail. The things material and earthly shall grow old, die, and vanish from sight: but salvation and true religion shall not be abolished.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4–6 4. Hearken unto me] Better as R.V. Attend unto…
4. Hearken unto me] Better as R.V. Attend unto me, the verb being different from that used in Isa_51:1; Isa_51:7.
a law shall proceed from me] See ch. Isa_2:3 (“for out of Zion shall go forth Tôrâh”). For a law (tôrâh) read, as usual, instruction. The word judgment in the next line is probably to be rendered “religion” as in Isa_42:1; Isa_42:3-4 (see on Isa_42:1).
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The verb rendered “make to rest” has three meanings in the O.T. (a) to “cause to rest” (Jer_31:2) or “be at rest” (ch. Isa_34:14), (b) to “set in commotion” (Jer_50:34, see on Isa_51:15 below), and (c) to “do a thing in the twinkling of an eye” (Jer_49:19). Of these (a) is alone possible in the present connexion, though hardly quite suitable; the sense “establish,” given by some critics, seems to have no sufficient support. By the LXX. the word is taken with Isa_51:5, and in the sense (c), and this suggests the true reading, although it requires a slight modification of the following word. The construction would be the same as in Jer_49:19, and the rendering perhaps, “Suddenly I bring near my righteousness.” The word is at all events superfluous in Isa_51:4, the last clause of which reads simply: and my judgement for a light of the peoples (cf. Isa_49:6).
4–6. The universal extension of the true religion is the second ground of comfort which the prophet is commissioned to offer to his fellow believers. The language of Isa_51:4-5 is obviously moulded on that of ch. Isa_42:1-4; the functions there assigned to the Servant of the Lord are here assumed by Jehovah Himself. At the same time the thought is implied that the restored Israel is to be the bearer of salvation to the world at large, and thus the further idea is suggested that the ideal represented by the Servant will be realised by the people of Israel when it emerges purified from the discipline of the Captivity.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4–6 (4) A law shall proceed.—“Law” and “judgment” include all…
(4) A law shall proceed.—“Law” and “judgment” include all forms of divine revelation, and specially the “glad tidings” which are the groundwork of the highest law. (Comp. Luk_1:77; Rom_1:17.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–6 Hearken unto me; rather, attend to me a stronger…
Hearken unto me; rather, attend to me a stronger term than "hearken attend, and hear of a greater blessing than the restoration of the land of Judah to cultivation and fruitfulness. God, enthroned anew in Zion, will from thence send forth his light and his truth to the nations, will make his Law known to them, and allow them to partake of his salvation. O my nation. Some manuscripts have "O ye nations." But the reading is undoubtedly a wrong one. A law shall proceed from me. The Christian "law the new covenant is probably intended. This became, by the preaching of the apostles, a light of the people, or rather, of the peoples.
God"s revelation a light.
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"I will make my judgment to rest for a light of the people." The terms "law" and "judgment" are designed to include all forms of Divine revelation the various ways in which the Divine will is made known to man. Revelation means light. It is a mistake to assume that there are things revealed which are not intended for our comprehension; they are revealed precisely with the purpose of unfolding so that we might understand them. There are hidden and secret things, but Moses carefully distinguishes them from the revealed things, saying thus: "The secret things belong unto the Lord our God: but the things which are revealed belong unto us and to our children for ever, that we may do all the words of this Law". (Deu_29:29) Only this much is true revelation is not light to every age equally. Some things seem mysterious at one time that are clear enough at another. And in each fresh generation we may say"The Lord hath yet more light and truth To break forth from his Word.
This, at least, we may assert, prove, and illustrate in all essential matters relating to moral conduct and religious faith, God"s revelation is light.
I GOD"S REVELATION IS LIGHT THAT SHOWS UP SIN.
1. It gives us proper apprehensions of God himself, and shows sin by our contrast with him.
2. It unfolds before us the graciousness of his relations with us, and convicts of sin as it makes us feel the weakness of our response to such relations. (Dan_5:23, last clause)
3. It declares to us the laws by which both our conduct and our spirit ought to be ruled; and by the Law is the knowledge of sin.
4. It presents to us the Lord Jesus Christ as the Gift of God; and "this is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil.
II GOD"S REVELATION IS LIGHT THAT SHOWS THE WAY OUT OF SIN.
1. By removal of the penalties it has involved.
2. By restoring the broken relations it has caused.
3. By changing the spirit of the sinner melting him to penitence, quickening him to believe. Illustrate one feature from the parable of the "prodigal son," and other features by such passages as Rom_3:19-26 Rom_5:8-10.
III GOD"S REVELATION" IS LIGHT THAT SHOWS THE WAY FOR THOSE REDEEMED FROM SIN. There is the "way of holiness" in which they have to walk. There is a sanctifying, through cares and chastisements, which they have to experience. There is a personal and practical application of the Christian principles to the details of common life which has to be made. And, for all this, God"s Word is a "lamp unto our feet, and a light unto our path. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv4–6 Hearken unto Me, My people
Isa_51:4-6
Hearken unto Me, My people
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The absolute in human history
Time works mighty changes in human life.
Amidst the ceaseless whirl of mutation, is there nothing unchangeable? Is life made up entirely of volatile contingencies? Has it no absolute elements? Oh, for a rock in this ebbing sea, where we might stand secure as the wreck of years floats by! This Scripture responds to our questions, and meets our aspirations. The word law designates Gods revelation; judgment and righteousness are interchangeable terms, expressing the one idea--rectitude. The great truths, therefore, enfolded in this rich oriental garb, are that rectitude and salvation are the elements of Gods revelation; and that these elements are the absolute in human history.
I. THEY ARE FOR ALL LANDS--world-wide in their aspect--a light of the people. Man is, confessedly, a corrupt intelligence; and, in the nature of things, a knowledge of his state is essential to his improvement. Will he ever seek a remedy or ask for a refuge until he has felt the disease or descried the peril? Whence comes this discovery? Nothing less than a special revelation of rectitude can meet the case. By the law is the knowledge of sin. Next comes the other element--salvation. Each of these two elements of our religion is equally necessary for man everywhere. The value, however, of each depends upon mutual connection; each is useless by itself.
II. THESE BLESSINGS ARE FOR ALL TIMES, AS WELL AS FOR ALL LANDS. The heavens shall vanish away like smoke, etc. These words suggest three solemn considerations--
1. That man is related to two distinct systems of things, the one involving the heavens and the earth, the other righteousness and salvation--the one material, the other spiritual. This twofold relation is a peculiarity of our history. The other tenants of the globe are related to the material as we are. But with the spiritual they appear to have no connection.
2. That one of the systems to which man is related is transient, the other is permanent.
3. That the permanent system should command mans chief concern. Hear the sum of this address:--Beware of practical materialism. (D. Thomas, D.D.)
Righteousness and salvation
I. THE CHARACTER OF THOSE SPECIALLY ADDRESSED. By comparing the first and the seventh with the fourth verse of the chapter, we find four leading features of their character set forth:
1. They are said to know righteousness.
2. To follow after righteousness.
3. To seek the Lord.
4. To have the law of God in their hearts.
II. THE ADDRESS ITSELF. It constitutes a sublime prophetic description of those spiritual blessings to be ripened by the advent of the Messiah. It foretells the setting up of that kingdom which cometh not by outward observation, but which is righteousness, and peace, and joy in the Holy Ghost--the publication of that better covenant established on better promises. Many topics of deep interest are suggested by this prophetic setting forth of the blessings and triumphs of the Gospel. The text fully asserts--
1. Their certainty.
2. Their perpetuity. (T. Page, M.A.)
An evangelical law
The law here meant (Isa_51:4) is that of Zion Isa_2:3), as distinguished from that of Sinai--the Gospel of redemption. (F. Delitzsch, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v6 Isa_51:6. Lift up your eyes to the heavens, &c.
THE IMMUTABILITY OF THE SALVATION AND RIGHTEOUSNESS OF GOD
Isa_51:6. Lift up your eyes to the heavens, &c.
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There is no reason why we should not read these words in their positive and natural signification. Similar predictions (Isa_34:4; Psa_102:26; 2Pe_3:10). These predictions are confirmed by the reasoning of the latest science; also by the analogy of everyday experience, which go to show that, though the laws of the universe may be uniform, the material existences are in constant flux.
The description is not given to excite feelings of dismay, but to enhance our confidence in the immutability of the salvation and righteousness of God. We must first consider the one fact, that we may the better trust and enjoy the other.
I. THE WORLD PASSES.
We are called “to lift up our eyes” and to “look.” The heavens and the earth have great lessons to teach us. Nature is God’s prophetess. The spiritual man will see not only interesting geological facts, but also “Sermons in Stones.” Nature is speaking to us by its progress towards dissolution.
1. Astronomy points towards dissolution. The earth is slowly cooling, and if the present process continues, it must be ultimately reduced to the lifeless condition of the moon. Meanwhile, the moon is gradually approaching the earth, and must ultimately fall into it. The same cause—the check given to centrifugal motion by friction with the universal ether—must fling the earth into the sun, and possibly bring all the stars together.
2. Geology points towards dissolution. It shows that successive orders of life have risen and spread and perished. And there is every reason to believe that, as it was in the beginning, so it will be to the end.
3. History points towards dissolution. Kingdoms have their day—and then their night. “Assyria, Greece, Rome, Carthage, where are they?” Institutions perish. Fashions change.
4. Common observation points towards dissolution. Science may prolong life, and ameliorate its conditions; but it has done nothing towards stopping the natural “funeral marches to the grave.” As life’s shadows lengthen, and old comrades drop out of the ranks, men feel more sadly the unutterable changefulness of earthly things. Facts of such personal importance speak loudly to us to look for better, more enduring grounds of confidence.
II. THE SALVATION AND RIGHTEOUSNESS OF GOD ENDURE FOR EVER.
1. They endure in Him. The immutable laws of nature are just reflections of the eternal constancy of God. He must be changeless because He is perfect; “He is not a man that He should err.” Immaculate and passionless, He can have no need to repent.
(1.) His salvation endures for ever. Much that we love and trust passes away. We are ready to despair of all light and hope. But no! one thing endures. To the poor, dark, sin-stained, fallen soul, beggared of all earthly joy, and buried in grief and shame, one grand hope is left. Christ is still standing knocking at the door of the heart: salvation is still possible; for “He is able to save to the uttermost them that come unto God by Him.”
(2.) God’s righteousness will not be abolished. He can never connive at sin. There would be no hope for us if it were not that here the righteousness and sacrifice of Christ meet our need.
2. The salvation and righteousness of God endure in us.
(1.) The salvation shall be for ever. Christ gives to us no temporary deliverance, but eternal salvation. There is one “friend that sticketh closer than a brother,” and one haven that is safe in the wildest tempest. But the salvation endures on condition that we remain faithful.
(2.) The righteousness shall not be abolished. That is the one permanent possession to be sought for. Wealth, health, pleasure, friends, knowledge, the earth itself, and the very heavens pass away; he who has any of them for his heritage will be finally bankrupt; he who lives righteously in God’s righteousness, shares the immortality of that righteousness.
TWO PRACTICAL LESSONS:
1. Trust in God alone.
“Change and decay in all around I see,
O Thou that changest not, abide with me.”
2. Fear no earthly evil.
(1.) Fear not the power of present foes. This power is doomed; with the glory of the world, its cruelty, its injustice, its wrong will perish.
(2.) Fear not the loss of present blessings. To part with them will be a pain. But if we have God, and His salvation and righteousness, the best treasures are left.—W. F. Adeney, M.A.: Clerical World, vol. i. pp. 254–255.
The design of this chapter is to comfort the people of God under the persecution of their enemies, and the various evils of their present warfare. The ground of consolation insisted on in the text, is the perpetuity of God’s mercy and faithfulness towards His people, which shall be manifested in accomplishing their salvation, protecting them from the assaults of their enemies, carrying them safely through all the chances and changes of this mortal life, and crowning them at length with victory and honour. And while they are led to expect this glorious end of their troubles and fears, they are assured that everything else that now appears so splendid and desirable shall perish like a vain shadow. “Lift up your eyes.”
In treating upon these words, I shall endeavour to show the perishing nature of all worldly objects, pursuits, and comforts, and the stability of those which the Gospel proposes, and to which the attention of all true Christians is directed.—W. Richardson, Sermons, vol. i. pp. 377, 378.
We are here called to contrast the fading and short-lived glory of all things earthly, with the enduring character of those hopes and consolations revealed in the Gospel.
I. “All flesh is grass”—not like the oak, the cedar, the enduring tree of the forest, but “grass,” which flourishes and dies within the compass of a season. As it is with man, so is it with his works. In vain the laborious master painted for eternity; in vain the skilful statuary inscribed his name, or inwrought his own image, with that of some divinity which he carved into stone; the colours of the picture are long since faded, the stone is mouldered or dashed into pieces. In vain the Egyptian tyrants raised a monument to their power and greatness, which might last as long as earth; the pile indeed stands, but the name of the builder is forgotten; and as for all the rest of all the boasted wonders of the world, the very ruins of them are lost and forgotten. [1566] Nay, the sure and firm-set earth itself partakes of this character of mutability. The sun shines but for a season; the earth crumbles with the foot that treads upon it. “They that dwell therein shall die in like manner.” You stand a ruin amid ruin. “Where are your fathers?” our friends? your brethren? Plainly, if you have not something better than time, you have nothing.
[1566] “Mark the glory of collective man. United he puts on the appearance of strength. He founds empires, builds cities; he guards by his armies, he cements all by his policy. But trace the track of civilised man through the world, and you find it covered with the wreck of his hopes; and the monuments of his power have been converted into the mockery of his weakness. His eternal cities moulder in their ruins. The serpent hisses in the cabinet where he planned his empire. Echo itself is startled by the foot which breaks the silence which has reigned for ages in his hall of feast and song. Columns stand in the untrodden desert; and the but of the shepherd or the den of the robber shelters the only residents of his palaces. And the glory which now exists is crumbling everywhere, where it has not the cement of Christianity, and where it takes not something of perpetuity from the everlasting Word. All heathen glory and Mahommedan pride creak in the blast and nod to their fall. The withering wind or the raging tempest shall pass over them in turn; and men shall sit upon the ruins of their proudest grandeur, and be reminded that all flesh is grass.”—Watson.
II. Contrast with all this the undecaying character of the blessings of salvation. “My salvation shall be for ever.” The Gospel comes not under this law of mutability. It partakes of the unchangeableness and immortality of its Author, and addresses itself to the changeless and incorruptible part of man.
1. It exhibits a permanent standard of truth—truth of doctrine, truth of morals. Truth is everlasting. Therefore, if we have evidence of the truth of the Gospel, we have evidence of its everlasting character. Errors are nothing. They are deceptions, and must pass away. They are the clouds of the mind, and however gilded and painted they may be by chance rays of truth, they change while we gaze upon them, and shall be swept away by the wind of heaven. But truth is the steady light of heaven. This truth survived the test of experiment. It has been found suited to men of all sorts and in all conditions. It is bound up essentially with the moral condition of man; and, therefore, it can never become obsolete. While man is man, he must know that he is a sinner—that he needs a Saviour—that he cannot secure his own happiness, but must find it in communion with higher beings in higher worlds. What the Gospel has been, it is. Had it failed to reveal pardon, to secure peace, to reconcile to God, to point the way to heaven, it would have been a vanity, and it would have died out like other vanities long ago. But it answers these ends. It is the only system that does so. It abides the test of experiment. It is felt and acknowledged to be Divine (H. E. I. 1138, 1139, 1142–1148, 2421–2427).
2. It presents a perpetual source of comfort. Comfort under the changes and the frowns of the world—under the sense of guilt—under the temptations of Satan—under the loss of friends—under the fear of death.
3. It reveals and communicates an undecaying principle of life. By it life and immortality are brought to light. It conveys life; it is regenerative; it gives the life of grace, as well as reveals and leads to the life of glory.
Consequently,
1. The Gospel demands your most serious attention. This is demanded by the subject of its message; and by the majesty of its Author, who here says, “Hearken to me!”
2. It solicits your cordial acceptance. “The isles shall wait for Me, and on Mine arm shall they trust.”
3. It leaves no alternative between obedience and ruin (Isa_51:8).—Samuel Thodey.
God’s unchangeable purposes cannot fail. Such is the thought with which Isaiah animates the people of God, discouraged by the taunts of those who thought that the promises of Jehovah would not be fulfilled. All changes but the Eternal God.
I. The majestic heavens over our heads are subject to the law of change. True, these great changes baffle our powers. The life of man is too short to mark great changes in that which seems the least subject to this law, the heavens above us. Yet science teaches us that vast changes are going on in the very life of our system, the sun. And one day the heavens will pass away with a great noise and be rolled up as a scroll.
II. The earth is subject to the law of change. The scientific facts by which this is proved are most abundant—
“There rolls the deep where grew the tree;
O earth! what changes hast thou seen!
There, where the long street rolls, hath been
The stillness of the central sea.”
III. Man, made in the image of God, is not exempt from the operation of this law. The highest and noblest work of God, the most perfect of nature’s works, passes away, dissolved into a few gases and a small amount of earthy substances. “One generation passeth away and another cometh.” But amid this universal change one thing abides; it is the purpose of the everlasting God.
IV. The salvation and the righteousness of God abide unchanged. The kingdom of God waxes not old. It is subject to no decay.
1. The salvation that God has provided for man is available throughout all generations.
2. The righteousness which led to its provision is the guarantee of its continuance. When the character of God changes and is subject to decay, then His salvation shall not be for ever. The salvation and the righteousness of God are manifested in Christ. The Epiphany will be everlasting because He is an everlasting Saviour—eternally “the Lamb slain from the foundation of the world.”—The Homiletical Library, vol. ii. p. 71.
I. The destiny of the heavens and the earth. II. The destiny of man. III. The destiny of God’s saving rule.—E. Johnson, B.A.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6 General Information:
General Information:
Yahweh speaks to the people of Israel.
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Be attentive to me ... listen to me
These two phrases mean the same thing. Together they strengthen the command to listen. (See: Parallelism)
I will make my justice to be a light for the nations
Here God's justice represents his law, and a light represents knowledge of what is right. This means the people of the nations will understand and obey God's law. AT: "my law will teach the nations what is right" or "the nations will know my law" (See: Metaphor)
My righteousness is near
The idea of "near" represents "soon." God's righteousness being near represents him soon showing his righteousness. He will do this this by fulfilling his promises and saving people. AT: "I will soon show my righteousness" (See: Metaphor)
my salvation will go out
God speaks of saving people as if his salvation were a thing that could go out to them. AT: "I will save people" (See: Metaphor)
my arm will judge the nations
Here God's arm represents his power, and judging represents ruling. AT: "I will rule the nations with my power" (See: Metonymy)
the coastlands
This refers to the people who live on the coasts of distant lands across the sea. AT: "the people who live on the coastlands" or "the people who live in the lands across the sea" (See: Metonymy)
for my arm they will eagerly wait
Here God's arm represents what he will do. Here it refers to him saving people. AT: "they will eagerly wait for me to do something" or "they will eagerly wait for me to save them" (See: Metonymy and Assumed Knowledge and Implicit Information)
translationWords
people of God
decree
just
light
nation
righteous
save
judge
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4–6 51:4 my law . . . my justice: The…
51:4 my law . . . my justice: The work of the servant will prosper because justice will be the rule in God’s kingdom on earth (see 42:1-4). • a light to the nations: The nations will receive the Lord and his revelation (see also 42:6; 49:6; 60:1-3; 66:19-23; Matt 4:15-16; Luke 2:32; John 1:4-9; 12:35-50; Acts 13:47).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.