Isaiah 42:22 Ulasan

The prophet seems here to launch out yet further into the prophecy of the Messiah and his kingdom under the type of Cyrus; and, having the great work of man's salvation by him yet more in view, he almost forgets the occasion that led him into it and drops the return out of Babylon; for indeed the prospect of this would be a greater comfort and support to the believing pious Jews, in their captivity, than the hope of that. And (as Mr. Gataker well observes) in this and similar prophecies of Christ, that are couched in types, as of David and Solomon, some passages agree to the type and not to the truth, other to the truth and not to the type, and many to the type in one sense and the truth in another. Here is, I. A prophecy of the Messiah's coming with meekness, and yet with power, to do the Redeemer's work (Isa 42:1-4). II. His commission opened, which he received from the Father (Isa 42:5-9). III. The joy and rejoicing with which the glad tidings of this should be received (Isa 42:10-12). IV. The wonderful success of the gospel, for the overthrow of the devil's kingdom (Isa 42:13-17). V. The rejection and ruin of the Jews for their unbelief (Isa 42:18-25).

INTRODUCTION TO ISAIAH 42 This chapter begins with a prophecy concerning the Messiah, under the character of the servant of the Lord, and his elect, whom he supported, and was well pleased with; whose work is pointed at, and for which he was well qualified with the Spirit without measure, Isa 42:1 and is described by his humility and meekness, Isa 42:2, by his tenderness to weak and ignorant persons, Isa 42:3 and by his courage and resolution, Isa 42:4 then follow his call to his work, and the several parts of it, introduced with setting forth the greatness of God that called him, as the Creator of the heavens and of the earth, and of men upon it, Isa 42:5, whose name is Jehovah, and whose glory is incommunicable to a creature, and whose knowledge reaches to future things, which are predicted by him, Isa 42:8, and then Gentiles are called upon to praise the Lord, and give glory to him, partly for the above promises concerning the Messiah, Isa 42:10, and partly for the destruction of his enemies, Isa 42:13, and also for his gracious regard to such who had been blind and ignorant, Isa 42:16, the confusion of idolaters is prophesied of, and an exhortation is given them to make use of the means of light and knowledge, Isa 42:17, and the blindness, ignorance, and stupidity of the Jews, are exposed, though there was a remnant among them with whom the Lord was well pleased, for the sake of the righteousness of his Son, Isa 42:19, but as for the body of the people, they were to be given up to the spoilers and robbers for their sins and disobedience, and be the butt of the divine wrath and vengeance, Isa 42:22.

Who among you will give ear to this?.... To this prophecy of your destruction, and to what follows concerning it: who will hearken and hear for the time to come? and receive instruction from hence, and repent and reform? none at all; so blind, and deaf, and stupid, were they both before, and at their destruction, and even ever since; they take no notice of the hand of God upon them, nor hearken to the rod, any more than to the word of God; which seems to be what is meant by "the time to come", or "hereafter"; and this will be their case till the veil is taken away, and then they shall see and hear, and turn to the Lord.

(Verse 22) But the people are plundered and devastated: all the youth are trapped in snares, and hidden in prison houses. They have become a prey, and there is no one to deliver them; a spoil, and no one says, 'Restore them.' LXX: And I saw, and behold a people is destroyed and taken captive. For there was a snare in the hidden places, and a net over their houses. They have become a prey: and there was no one to deliver the spoil: and there was no one to say, Restore. But he did not want to do God's will: and therefore he was plundered and devastated by his adversaries, whom we should understand as either demons or enemies. The snares of young men, and those hidden in the houses of prisons. Or as the LXX translated, snares in every hiding place, and in the houses where they concealed them: signifying the scribes and the Pharisees, who deceived the miserable people, and everywhere set traps against the Lord Savior and his Apostles (Luke 11): having the key of knowledge, neither entering in themselves, nor allowing others who wanted to enter. Their beautiful hearts in which they lived were called prisons of evil thoughts. Therefore, they became a prey and a plunder: and there was no one to deliver them, and to speak for them.

He has taught us both the divine object and the free will of the human creature. Although he desires, he says, that you be justified by choosing godliness, you have, on the contrary, taken the opposite way and reaped death. “For there is a snare in the secret chambers everywhere, and in the houses also, where they have hidden them.”

And he also shows their contradiction, because they sinned against themselves: but this is a people that is robbed, by demons through various sins, and therefore they are wasted, by enemies, above: from a people rent and torn in pieces (Isa 18:7); also by others who furnished the occasion of sin: the snare, that is, the occasion of sin, of young men, the foolish: you have been a snare to them (Hos 5:1); and because they hid their sins in the houses of prisons, that is, in the secret of their hearts: with a double heart have they spoken (Ps 11:3[12:2]). Third, he sets out the punishment: they are made a prey, and there is none to deliver them, by the power of wars, and there is none that says, in the insistence of prayer: they compassed me on every side, and there was no one that would help me (Sir 51:10); or the punishment begins where it says: in the houses of prisons, so that this is explained literally.

Johanan and the remnant of the people desire Jeremiah to ask counsel of God what they should do, Jer 42:1-3. The prophet assures them of safety in Judea, but destruction in Egypt, Jer 42:4-18; and reproves their hypocrisy in asking counsel with which they had no intention to comply, Jer 42:19-22.

They are all of them snared in holes "All their chosen youths are taken in the toils" - For הפח hapheach read הופחו huphachu, in the plural number, hophal; as החבאו hochbau, which answers to it in the following member of the sentence. Le Clerc, Houbigant. הפח huppach, Secker.

MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25) my servant--The law of prophetic suggestion leads Isaiah from Cyrus to the far greater Deliverer, behind whom the former is lost sight of. The express quotation in Mat 12:18-20, and the description can apply to Messiah alone (Psa 40:6; with which compare Exo 21:6; Joh 6:38; Phi 2:7). Israel, also, in its highest ideal, is called the "servant" of God (Isa 49:3). But this ideal is realized only in the antitypical Israel, its representative-man and Head, Messiah (compare Mat 2:15, with Hos 11:1). "Servant" was the position assumed by the Son of God throughout His humiliation. elect--chosen by God before the foundation of the world for an atonement (Pe1 1:20; Rev 13:8). Redemption was no afterthought to remedy an unforeseen evil (Rom 16:25-26; Eph 3:9, Eph 3:11; Ti2 1:9-10; Tit 1:2-3). In Mat 12:18 it is rendered "My beloved"; the only beloved Son, beloved in a sense distinct from all others. Election and the love of God are inseparably joined. soul--a human phrase applied to God, because of the intended union of humanity with the Divinity: "I Myself." delighteth--is well pleased with, and accepts, as a propitiation. God could have "delighted" in no created being as a mediator (compare Isa 42:21; Isa 63:5; Mat 3:17). spirit upon him-- (Isa 11:2; Isa 61:1; Luk 4:18; Joh 3:34). judgment--the gospel dispensation, founded on justice, the canon of the divine rule and principle of judgment called "the law" (Isa 2:3; compare Isa 42:4; Isa 51:4; Isa 49:6). The Gospel has a discriminating judicial effect: saving to penitents; condemnatory to Satan, the enemy (Joh 12:31; Joh 16:11), and the wilfully impenitent (Joh 9:39). Mat 12:18 has, "He shall show," for "He shall bring forth," or "cause to go forth." Christ both produced and announced His "judgment." The Hebrew dwells most on His producing it; Matthew on His announcement of it: the two are joined in Him.

holes--caught by their foes in the caverns where they had sought refuge [BARNES]. Or bound in subterranean dungeons [BARNES]. prison-houses--either literal prisons, or their own houses, whence they dare not go forth for fear of the enemy. The connection is: Notwithstanding God's favor to His people for His righteousness' sake (Isa 42:21), they have fallen into misery (the Babylonish and Romish captivities and their present dispersion), owing to their disregard of the divine law: spiritual imprisonment is included (Isa 42:7). none saith, Restore--There is no deliverer (Isa 63:5).

The hēn (behold) in Isa 41:29 is now followed by a second hēn. With the former, Jehovah pronounced sentence upon the idolaters and their idols; with the latter, He introduces His "servant." In Isa 41:8 this epithet was applied to the nation, which had been chosen as the servant and for the service of Jehovah. But the servant of Jehovah who is presented to us here is distinct from Israel, and has so strong an individuality and such marked personal features, that the expression cannot possibly be merely a personified collective. Nor can the prophet himself be intended; for what is here affirmed of this servant of Jehovah goes infinitely beyond anything to which a prophet was ever called, or of which a man was ever capable. It must therefore be the future Christ; and this is the view taken in the Targum, where the translation of our prophecy commences thus: "Hâ' ‛abhdı̄ Meshı̄châ." Still there must be a connection between the national sense, in which the expression "servant of Jehovah" was used in Isa 41:8, and the personal sense in which it is used here. The coming Saviour is not depicted as the Son of David, as in chapters 7-12, and elsewhere, but appears as the embodied idea of Israel, i.e., as its truth and reality embodied in one person. The idea of "the servant of Jehovah" assumed, to speak figuratively, the from of a pyramid. The base was Israel as a whole; the central section was that Israel, which was not merely Israel according to the flesh, but according to the spirit also; the apex is the person of the Mediator of salvation springing out of Israel. And the last of the three is regarded (1.) as the centre of the circle of the promised kingdom - the second David; (2.) the centre of the circle of the people of salvation - the second Israel; (3.) the centre of the circle of the human race - the second Adam. Throughout the whole of these prophecies in chapters 40-66 the knowledge of salvation is still in its second stage, and about to pass into the third. Israel's true nature as a servant of God, which had its roots in the election and calling of Jehovah, and manifested itself in conduct and action in harmony with this calling, is all concentrated in Him, the One, as its ripest fruit. The gracious purposes of God towards the whole human race, which were manifested even in the election of Israel, are brought by Him to their full completion. Whilst judgments are inflicted upon the heathen by the oppressor of the nations, and display the nothingness of idolatry, the servant of Jehovah brings to them in a peaceful way the greatest of all blessings. "Behold my servant, whom I uphold; mine elect, whom my soul loveth: I have laid my Spirit upon Him; He will bring out right to the Gentiles." We must not render the first clause "by whom I hold." Tâmakh b' means to lay firm hold of and keep upright (sustinere). נפשׁי רצתה (supply בו or אתו, Job 33:26) is an attributive clause. The amplified subject extends as far as naphshii; then follows the predicate: I have endowed Him with my Spirit, and by virtue of this Spirit He will carry out mishpât, i.e., absolute and therefore divine right, beyond the circle in which He Himself is to be found, even far away to the Gentiles. Mishpât is the term employed here to denote true religion regarded on its practical side, as the rule and authority for life in all its relations, i.e., religion as the law of life, νομός.