Isaiah 41:2 Ulasan

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

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

Who raised up the righteous man from the east,.... The Targum interprets this of Abraham; and so the Talmud (h); and this way go most Jewish and Christian commentators, and to him the characters agree; he was a righteous man, believed in Christ for righteousness, had the righteousness of faith when circumcised, did justice, and wrought righteousness himself, and required his children and servants to do the same, Gen 15:6, he was raised up out of an idolatrous family, from Ur of the Chaldees, on the other side the river Euphrates, which lay east of Judea; he was called by the Lord to his foot, as it follows, and was obedient to him; he went forth at his command, not knowing whither he went, Heb 11:8. God gave him by promise the land of Canaan, possessed by several "nations", and which his seed afterwards inherited; yea, he made him, in a spiritual sense, "the father of many nations", even of all believers, in all nations of the world, Gen 15:18, he made him a conqueror "over" the "kings" that had vanquished the kings of Sodom and Gomorrah, and plundered their cities; who were no more able to stand before him, though he had no more than three hundred and eighteen servants of his household, than "dust and stubble" can resist the force of a mighty wind; he "pursued them" in an unknown tract, got an entire victory over them, without being hurt or losing a man; which was so extraordinary an affair, that Melchizedek, priest of the most high God, and a type of Christ, went forth to meet him, and blessed him, Gen 14:14, and who but the mighty God could or did raise up this man, and make him what he was, and do the things he did? some, as Aben Ezra, and several Christian writers also, think that Cyrus is meant, spoken of as raised up already, though to come, in the manner of prophetic language, called the ravenous bird from the east, Isa 46:11, who came from Persia, which lay east of Judea; whom God called to his foot, and who performed his pleasure, and executed his counsel, and so said to be a "righteous man" in that respect; and is expressly said to be "raised up in righteousness"; before whom the Lord subdued "nations", and loosed the loins of "kings"; see Isa 44:28, some understand it of him as a type of Christ, who is the righteous One, or "righteousness" itself, as the word properly signifies, the Lord our righteousness; whose name is "Oriens", or the east, the rising sun in the east, Zac 3:8, the angel ascending from the east, Rev 7:2, born in the eastern part of the world; called to be the servant of the Lord, and was; to whom he has given the Heathen for his inheritance, and made him his firstborn, higher than the kings of the earth, and whom he will overcome and slay with his twoedged sword: but since rather Christ is the person speaking, and concerning whom the controversy is, therefore some person distinct from him must be meant; and I am inclined to think, with Coeceius, that the Apostle Paul is intended, that wonderful man; though this sense is rejected by Vitringa: he was a "righteous" one, made so by the righteousness of Christ; he believed in it, and was a preacher of it, and lived a holy and righteous life and conversation; whom the Lord raised up for uncommon service and usefulness, and to whom he appeared personally to make him a minister, and send him out to do his work; he was raised up in the eastern part of the world, in Judea, being a Hebrew of the Hebrews, and from thence sent forth into various parts; see Act 26:16, called him to his foot; and though he was like a furious lion, raging against his saints, breathing out slaughter and threatenings against them, and in the height of his rage and fury; yet was at once, at the call of Christ, made as tame as a lamb, and said, "Lord, what wilt thou have me to do?" he was willing to do anything and everything he pleased, Act 9:1 and when he signified it as his will that he should preach his Gospel, he was not disobedient, he did not confer with flesh and blood, but at once set about it with the greatest zeal and readiness: gave the nations before him; made him an apostle of the Gentiles, or of the nations, and made those Gentiles or nations obedient by word and deed; he triumphed in Christ everywhere, and diffused the savour of his knowledge in every place, Rom 11:13, and made him rule over kings? governors, princes, potentates, and kings of the earth; he had power over their spirits, being an instrument either of converting them, as Sergius Paulus the Roman deputy, from whence some think he had his name; or to make them to tremble at his discourses, as Felix the Roman governor; and of bringing them at least to own there was something in the Christian religion, as Agrippa, a crowned head, who was obliged to confess he had almost persuaded him to be a Christian, Act 13:7, and of bringing their kingdoms, and the inhabitants of them, into subjection to Christ: he gave them as dust to his sword, and as driven stubble to his bow; whose weapons were not carnal, but spiritual, and mighty through God; his sword was the sword of the Spirit, which is the word of God; his bow and arrows were the Gospel, and the truths of it, in whose ministry Christ went forth conquering, and to conquer: and this being attended with the power of God, men could no more stand against them than dust and stubble before the wind. (h) T. Bab. Sabbat, fol. 156. 2. Bava Bathra, fol. 15. 1. Sanhedrin, fol. 108. 2. and Taanith, fol. 21. 1.

For it was a work of righteousness not only for the Jews but also for the other nations to be called to the knowledge of God. So who is raising up this righteousness from the dawn of the light? Who is calling all to follow him? Who is the one offering this to all the peoples so as to shock the kings of the nations and to confound the foremost among them? God resists and tames those who attack this work, sweeping away the fighters with a word of righteousness, as they are conquered by the righteousness of God. It also serves to win over those who follow this word. He makes a rough way for the feet of the enemies of righteousness. He makes smooth a path for the feet of those who walk in peace.

(Chapter 41, verses 1 and following.) Let the islands be silent before me, and let the nations change their strength: let them come near, and then let them speak: let us come together to judgment. Who raised up the Just One from the East, and called him to follow him? He will give nations before him, and he will rule over kings: he will make them like the dust with his sword, and like stubble driven by the wind to his bow. He will pursue them, and he will pass in peace, a path will not appear under his feet. Who has accomplished and done this, calling forth the generations from the beginning? I, the Lord, am the first and the last; I am He. The islands have seen and feared; the ends of the earth tremble; they have drawn near and come. Each one helps his neighbor and says to his brother, 'Be strong!' The blacksmith takes a tool and works with it in the coals; he fashions it with hammers and works it with his strong arm. He also gets hungry and his strength fails; he drinks no water and grows faint. LXX: Come near to me, you islands; let the leaders approach together and declare judgment. Who has stirred up one from the east, calling him in righteousness to his service? He hands nations over to him and subdues kings before him. He makes them like dust with his sword, like windblown chaff with his bow. He pursues them and moves on unscathed, by a path his feet have not traveled before. Who has done this and carried it through, calling forth the generations from the beginning? I, the Lord—with the first of them and with the last—I am he.\ He will call her who has been called from the beginning of generations. I am the first God, and I am present in the things that are to come. The nations have seen and feared: the ends of the earth have stood in awe and approached: they have come together, each judging their neighbor to help and support their brother: and they will say: the skilled craftsman and blacksmith have prevailed, striking the hammer together, producing: sometimes indeed they say, ‘it is good to strengthen’. They have strengthened it, they have set it in nails: and it will not be moved. People, that is, the islands, which are buffeted by the false and bitter waves of this age, are commanded to listen and to close their mouths, and to know that which was said to Israel: Listen, Israel, and be silent; and to change their strength, lest they cannot hear the word of God because of their former weakness, so that they may approach the Lord first, and that they may not be satisfied with their own salvation; but that which they have learned, they may teach to others, and may argue with the Lord whether God has kept justice for all. But he interrogates them and challenges them to respond, in order to teach them through the questioning what they are ignorant of: Who raised up the just one from the East, or justice? For it is not only the God of the Jews, but also of the Gentiles, who called Christ the Lord and Savior, who became for us wisdom from God, righteousness and sanctification, and redemption (1 Cor. 1). In which, according to the same Apostle, God's righteousness is revealed (ibid). But he called him, so that he might follow him in all things and do the works of the Father; and he fulfilled that saying: O God, I desired to do your will (Ps. 39:9). In his presence, kings and nations will submit their necks, and the opposing powers, like stubble and dust, will be subjected to his sword and arrows. He will pursue them, namely the kings and princes of each nation, and he will pass by in peace, calling all to peace so that they may be reconciled to God. His path will not be visible, that is, he will not feel the labor of the journey or any weakness or fatigue of human nature; but he will drink from the stream on the way, and therefore he will lift up his head. Who, he says, has worked and made these? Who raised up the righteous, or righteousness? Who delivered nations and kings to him? Who subjected all things to his sword and bow? Certainly he, who from the beginning of the world predicted these things, who is the creator of all. And because he had said, in response to the questioner's emotion: Who raised up the righteous from the East, etc., while all were silent, he answered himself: I am the Lord, I am the first and the last. He Himself is the one who speaks in the Apocalypse of John: I am the Alpha and Omega, the beginning and the end (Rev. I, 8; and XXII, 13). The islands, that is, the nations or the Churches gathered from the nations, have seen and feared the Lord, for the fear of the Lord is the beginning of wisdom (Prov. IX, 10). All the ends of the earth trembled at the words of the Apostles, approaching and likewise coming to the Gospel of Christ. And when they saw themselves to be saved, they completed the work that they had heard before: let them approach, and then let them speak; that they may assist their neighbors, and that they may wish to strengthen their brothers in the Lord, and may say to them: Depart from idols, despise ancient images of demons, which were created by human hands, which were produced by a hammer striking, which were bound with glue, which were fastened with nails, so that they would not be moved; and when they stood, they could not walk. Some report that we, interpreted as the ones above all others, through the calling of the Gentiles and the preaching of the Gospel and the condemnation of idols, led Cyrus, the king of the Persians, to rise up against the Babylonians from the East, and made him submit to his command, prostrating many nations before him and subjecting everything to his sword and bow. And they relate other things that follow concerning his person, namely that their idols, which were made with human skill and skillfully crafted by the bronze smith, were of no avail to the Babylonians. Some Hebrews believe that Abraham was called righteous from the East, that is, from the Chaldeans, because he alone was found to be righteous. He followed God, leaving his homeland to a land that he did not know, and he delivered kings into his hand who had come against Sodom and Gomorrah. He made them like stubble and dust before his sword and bow. He pursued them, returned in peace, and did not feel the effects of the long journey, and all this was not by his own strength but by the mercy of the Lord, who knew these things from the beginning. They saw, he said, the islands, that is, the nations in the surrounding area, and they were terrified by his power: and the ends of the earth. Indeed, he was the son of Noah, who had escaped the Flood with his father and brothers in the final time of the earth; and he had been preserved until that time: they want him to be understood as Melchizedek, and to have come to meet Abraham returning from battle, and to have received him, and blessed him, and strengthened him with the blessings of God: and to be the skillful craftsman who had fashioned for Abraham, and with the hammer of his art had brought forth better things: and to have said to him, It is good that you are united and joined to him in the fear of the Lord. And he strengthened him, or established him on the key of the commandments of the Lord, so that he would not be moved, but would remain in fear of Him.

The wonder of God is not only found rightly in the magnificent work he did in the creation. For he has done nothing less than save the inhabitants of the earth, delivering the human race from death and destruction and the devil’s snare. For he has condemned the sin that had become master through our sins, so that he has justified through faith those who are able to be with him. He became for us righteousness and redemption and sanctification before God the Father.

Of this righteousness, the blessed Paul has said in his turn: “It is from God that we have been given wisdom, righteousness, sanctification and redemption.” When this righteousness arose and pervaded the world, kings were dismayed, tyrants were conquered, all kinds of torments were suppressed; the persecuted overcame their persecutors, and, as if rejoicing in great peace, they ran the course that was set before them. However, the words “it will not come” are not to be found in the Septuagint.… They show clearly that righteousness will not come for all but [only] for believers; for the ungodly did not even desire to pay attention to divine messages.

Second, he tells of the benefits given to them: who has raised up the just one, where he tells of the multitude of benefits as to divine election; the just one, Abraham, from the east, namely, Chaldea (Gen 12); my foot has followed his steps (Job 23:11); as the girdle sticks close to the loins of a man, so have I brought close to me all the house of Israel (Jer 13:11); I saw their fathers like the first fruits of the fig tree in the top thereof (Hos 9:10); and as to power granted them: he shall give the nations in his sight, namely, when he liberated Lot, fighting against the four kings (Gen 14); not so the wicked, not so: but like the dust, which the wind drives from the face of the earth (Ps 1:4).

Ishmael executes his conspiracy against Gedaliah the governor and his companions, and attempts to carry away the Jews who were with him captives to the Ammonites, Jer 41:1-10; but Johanan recovers them, and purposes to flee into Egypt, Jer 41:11-18.

The righteous man - The Chaldee and Vulgate seem to have read צדיק tsaddik. But Jerome, though his translation has justum, appears to have read צדק tsedek; for in his comment he expresses it by justum, sive justitiam. However, I think all interpreters understand it of a person. So the Septuagint in MS. Pachom. εκαλεσεν αυτον, "he hath called him;" but the other copies have αυτην, her. They are divided in ascertaining this person; some explain it of Abraham, others of Cyrus. I rather think that the former is meant; because the character of the righteous man, or righteousness, agrees better with Abraham than with Cyrus. Besides, immediately after the description of the success given by God to Abraham and his posterity, (who, I presume, are to be taken into the account), the idolaters are introduced as greatly alarmed at this event. Abraham was called out of the east; and his posterity were introduced into the land of Canaan, in order to destroy the idolaters of that country, and they were established there on purpose to stand as a barrier against the idolatry then prevailing, and threatening to overrun the whole face of the earth. Cyrus, though not properly an idolater or worshipper of images, yet had nothing in his character to cause such an alarm among the idolaters, Isa 41:5-7. Farther, after having just touched upon that circumstance, the prophet with great ease returns to his former subject, and resumes Abraham and the Israelites; and assures them that as God had called them, and chosen them for this purpose, he would uphold and support them to the utmost, and at length give them victory over all the heathen nations, their enemies; Isa 41:8-16. Kimchi is of the same mind and gives the same reasons. He gave them as the dust to his sword "Hath made them like the dust before his sword" - The image is strong and beautiful; it is often made use of by the sacred poets; see Psa 1:4; Psa 35:6; Job 21:18, and by Isaiah himself in other places, Isa 17:13; Isa 29:5. But there is great difficulty in making out the construction. The Septuagint read קשתם חרבם kashtam, charbam, their sword, their bow, understanding it of the sword and bow of the conquered kings: but this is not so agreeable to the analogy of the image, as employed in other places. The Chaldee paraphrast and Kimchi solve the difficulty by supposing an ellipsis of לפני liphney before those words. It must be owned that the ellipsis is hard and unusual: but I choose rather to submit to this, than, by adhering with Vitringa to the more obvious construction, to destroy entirely both the image and the sense. But the Vulgate by gladio ejus, to his sword, and arcui ejus, to his bow, seems to express לחרבו lecharbo, to his sword, and לקשתו lekashto, to his bow, the admission of which reading may perhaps be thought preferable to Kimchi's ellipsis.

ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zac 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God. before me--rather (turning), "towards me" [MAURER]. islands--including all regions beyond sea (Jer 25:22), maritime regions, not merely isles in the strict sense. renew . . . strength--Let them gather their strength for the argument; let them adduce their strongest arguments (compare Isa 1:18; Job 9:32). "Judgment" means here, to decide the point at issue between us.

Who--else but God? The fact that God "raiseth up" Cyrus and qualifies him for becoming the conqueror of the nations and deliverer of God's people, is a strong argument why they should trust in Him. The future is here prophetically represented as present or past. the righteous man--Cyrus; as Isa 44:28; Isa 45:1-4, Isa 45:13; Isa 46:11, "from the East," prove. Called "righteous," not so much on account of his own equity [HERODOTUS, 3.89], as because he fulfilled God's righteous will in restoring the Jews from their unjust captivity. Raised him up in righteousness. The Septuagint takes the Hebrew as a noun "righteousness." MAURER translates, "Who raised up him whom salvation (national and temporal, the gift of God's 'righteousness' to the good, Isa 32:17; compare Isa 45:8; Isa 51:5) meets at his foot" (that is, wherever he goes). Cyrus is said to come from the East, because Persia is east of Babylon; but in Isa 41:25, from the north, in reference to Media. At the same time the full sense of righteousness, or righteous, and of the whole passage, is realized only in Messiah, Cyrus' antitype (Cyrus knew not God, Isa 45:4). He goes forth as the Universal Conqueror of the "nations," in righteousness making war (Psa 2:8-9; Rev 19:11-15; Rev 6:2; Rev 2:26-27). "The idols He shall utterly abolish" (compare Isa 7:23, with Isa 2:18). Righteousness was always raised up from the East. Paradise was east of Eden. The cherubim were at the east of the garden. Abraham was called from the East. Judea, the birthplace of Messiah, was in the East. called . . . to . . . foot--called him to attend His (God's) steps, that is, follow His guidance. In Ezr 1:2, Cyrus acknowledges Jehovah as the Giver of his victories. He subdued the nations from the Euxine to the Red Sea, and even Egypt (says XENOPHON). dust-- (Isa 17:13; Isa 29:5; Psa 18:42). Persia, Cyrus' country, was famed for the use of the "bow" (Isa 22:6). "Before him" means "gave them into his power" (Jos 10:12). MAURER translates, "Gave his (the enemy's) sword to be dust, and his (the enemy's) bow to be as stubble" (Job 41:26, Job 41:29).

The parties invited are now to be thought of as present, and Jehovah commences in Isa 41:2 : "Who hath raised up the man from the rising of the sun, whom justice meets at his foot, He giveth up nations before him, and kings He subdues, giveth men like the dust to his sword, and like driven stubble to his bow?" The sentence governed by "who" (mı̄) ends at leraglō (at his foot); at the same time, all that follows is spoken with the echo of the interrogative accent. The person raised up is Cyrus, who is afterwards mentioned by name. The coming one (if, that is to say, we adhere to the belief in Isaiah's authorship of these addresses) first approaches gradually within the horizon of the prophet's ideal present; and it is only little by little that the prophet becomes more intimately acquainted with a phenomenon which belongs to so distant a future, and has been brought so close to his own eyes. Jehovah has raised up the new great hero "from the east" (mimmizrâch), and, according to Isa 41:25, "from the north" also. Both of these were fulfilled; for Cyrus was a Persian belonging to the clan of Achaemenes (Hakhâmanis), which stood at the head of the tribe, or of the Pasargadae. He was the son of Cambyses; and even if the Median princess Mandane were not his mother, yet, according to nearly all the ancient accounts, he was connected with the royal house of Media; at any rate, after Astyages was dethroned, he became head and chief of the Medes as well as of the Persians (hence the name of "Mule" which was give to him by the oracle, and that given by Jerome, "agitator bigae"). Now Media was to the north of Babylonia, and Persia to the east; so that his victorious march, in which, even before the conquest of Babylon, he subjugated all the lands from the heights of Hinduku to the shores of the Aegean Sea, had for its starting-point both the east and north. (Note: See Pahl'es Geschichte des Oriental. Alterthums. (1864), p. 170ff.) The clause לרגלו יקראהוּ צדק is an attributive clause, and as such a virtual object: "him whom (supply עת־אשׁר) justice comes to meet (קרא) = קרה, Ges. 75, vi.) on his track" (cf., Gen 30:30; Job 18:11; Hab 3:5). The idea of tsedeq is determined by what follows: Jehovah gives up nations before him, and causes kings to be trodden down (causative of râdâh). Accordingly, tsedeq is either to be understood here in an attributive sense, as denoting the justice exercised by a person (viz., the justice executed successfully by Cyrus, as the instrument of Jehovah, by the force of arms); or objectively of the justice awarded to a person (to which the idea of "meeting" is more appropriate), viz., the favourable result, the victory which procures justice for the just cause of the combatant. Rosenmller, Knobel, and others, are wrong in maintaining that tsedeq (tsedâqâh) in chapters 40-66 signifies primarily justice, and the prosperity and salvation as its reward. The word means straightness, justice, righteousness, and nothing more (from tsâdaq, to be hard, firm, extended, straight, e.g., rumh-un-tsadq, a hard, firm, and straight lance); but it has a double aspect, because justice consists, according to circumstances, of either wrath of favour, and therefore has sometimes the idea of the strict execution of justice, as in this instance, sometimes of a manifestation of justice in fidelity to promises, as in Isa 41:10. יתּן is repeated here in Isa 41:2 (just like וילמדהו in Isa 40:14) with the same subject, but in a different sense. To make sword and bow the subject, in the sense of "his sword gives (sc., 'the foe')," is a doubtful thing in itself; and as cherebh and qesheth are feminines, it is by no means advisable. Moreover, in other instances, the comparative כ leaves it to the reader to carry out the figure indicated according to his own fancy. And this is the case here: He (Jehovah) makes his sword as if there were dust, his bow as if there were hunted stubble (Bttcher), i.e., pounding the enemy like dust, and hunting it like flying stubble. Our text has כּעפר, but in certain codices we find כּעפר with tzere; and this reading, which is contrary to rule, has in its favour the express testimony of Moses the punctuator. (Note: In his הנקוד דרכי (rules of pointing), with which the Masora finalis is surrounded.)