Isaiah 41:9 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.

Thou whom I have taken from the ends of the earth,.... Meaning not Abraham, nor his natural seed; but such who believed in Christ, who dwelt in the furthest parts of the earth, to whom the Gospel came, and by which they were laid hold upon, and apprehended by Christ as his own: and called thee from the chief men thereof; from among the great men of the earth, out of their families, courts, and palaces: or rather called them by grace, when such personages were passed by and left; not many noble, not many mighty, being called in those times, Co1 1:26, and said unto thee, thou art my servant; and not only called them by the name, but made them such in reality: adding, I have chosen thee, and not cast thee away; nor does the Lord cast away any whom he has chosen and foreknown; and therefore being thus dear to God, as all the above titles and acts of grace show, and being secured by him from perishing or being eternally lost, this should encourage them to suffer persecution patiently for his name's sake, and not be afraid of any of their enemies, as follows.

Since the seed of Abraham is spread over all the earth, he speaks about this.… In the same way Paul the apostle shows the Jews, “first it was necessary that the word be proclaimed to you, but since you turn away, we are going to the Gentiles.” Isaiah addresses those among them, therefore, who would obey the calling and the Gospel word that is handed on: “You whom I took from the ends of the earth and called from its farthest corners.” Many from the Jews, during the apostolic times, handed on the word of Christ, not only to the land of Judah but also to the rest of the nations. For the seed of Abraham rises quickly, until the time when God remembers the election of the apostolic chorus, and he says to them, “you are my son,” or, according to the other interpretations, “you are my servant; I have chosen you and not abandoned you.” Probably the divine apostle equates the servant with himself, made present as one worthy of the honor of being a servant of the Savior, since also from the first the word proclaimed this, saying, “great to you are those called ‘my servant.’ ”

(Verses 8-9) And you, O Israel, my servant, Jacob whom I have chosen, the offspring of Abraham, my friend. I have taken hold of you from the ends of the earth, and summoned you from its farthest corners. I said to you, 'You are my servant; I have chosen you and have not rejected you.' LXX: But you, Israel, my servant, Jacob, whom I have chosen, the offspring of Abraham, my friend; whom I took from the ends of the earth, and called from its farthest corners, saying to you, "You are my servant, I have chosen you and not cast you off". Paul the Apostle teaches that Jacob and Israel are both carnal and spiritual: See Israel according to the flesh (1 Cor. 10). From which we understand that there is also another according to the spirit; and the carnal are called Israel: If you were children of Abraham, you would do the works of Abraham. And above all, it is said (In Chapter 40, verse 27): Why do you say, Jacob, and speak, Israel: My way is hidden from the Lord: and my judgment has passed over from my God? On the contrary, now God speaks to the spiritual Israel, who has received the coming of his Lord, whom he first calls servant, then chosen, and finally the seed of Abraham. For before we received the spirit of slavery in fear (Romans 8); and afterwards, as the chosen ones, we are joined in friendship with God. Therefore, after the calling of the Gentiles, when they saw the islands and were afraid, they were astonished at the ends of the earth; they came near and approached, they are called the remnants, according to the choice of grace, of whom both the Gospel and the Evangelist write: Jesus chose these twelve, whom he also named Apostles (Luke 6), who were chosen after the servitude of the Law, in the Gospel; and they deserved to be the seed of Abraham, friends of God. For in that he apprehended them from the ends of the earth, and called Israel from its farthest borders, gathering first the people of the Jews, of whom also the Apostle Paul says: 'It was necessary that the word be preached to you first, but since you reject it, we will go to the Gentiles' (Acts 13:46).

To Israel [Isaiah] awards praise at one time, then later addresses accusations. Far from acting in a contradictory manner, he does things in consonance. For those who believe are descendants of Israel, as are also those who crucified Jesus. It is, therefore, natural that [Isaiah] should praise one and accuse the other. Here, in any case, he has recalled his promises and his benefits of former times: he led their patriarch [Abraham] out of the land of the Chaldeans. He delivered their whole race from the domination of the Egyptians; and he deemed them worthy of all kinds of attention.

806. But you Israel. In this part, he strengthens the Jews by the same benefits. And first is set out the repetition of past benefits in the election of their fathers Jacob and Abraham, in whom they were distinguished from others universally: Jacob whom I have chosen: O you seed of Abraham his servant; you sons of Jacob his chosen (Ps 104[105]:6); that the purpose of God according to election might stand: not of works, but of him that calls, it was said to her: the elder shall serve the younger. As it is written: Jacob I have loved: but Esau I have hated (Rom 9:11–13).

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.

And called thee from the chief men thereof "And called from the extremities thereof" - אציל מאציליה atsil meatsileyha, signifies the arm, ascilla, ala; and is used like כנף canaph, "the wing, "for any thing extended from the extremity of another, or joined on to it. It is here parallel with and synonymous to מקצות mikkatsoth, "from the ends, "in the preceding member.

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.

Abraham, the father of the Jews, taken from the remote Ur of the Chaldees. Others take it of Israel, called out of Egypt (Deu 4:37; Hos 11:1). from the chief men--literally, "the elbows"; so the joints; hence the root which joins the tree to the earth; figuratively, those of ancient and noble stock. But the parallel clause "ends of the earth" favors GESENIUS, who translates, "the extremities of the earth"; so JEROME.