About Isaiah

Isaiah proclaims both judgment and salvation, containing the most detailed messianic prophecies in the Old Testament.

Author: IsaiahWritten: c. 740-680 BCReading time: ~4 minVerses: 29
HolinessJudgmentSalvationMessiahServantRestoration

King James Version

Isaiah 41

29 verses with commentary

The Lord Has Chosen Israel

Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment.

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KJV Study Commentary

God summons the nations ('islands'—Hebrew 'iyim' refers to distant coastlands) to a cosmic courtroom. The call to 'renew strength' (Hebrew 'chalaph') suggests gathering resources for legal battle. God initiates this confrontation, demonstrating His sovereignty to judge all nations and vindicate His purposes before witnesses.

Ellicott’s Commentary for English Readers

XLI. (1) **O islands.**—See Note on Isaiah 40:15. **Let the people renew their strength . . .**—The same phrase as in Isaiah 40:31, but here, perhaps, with a touch of irony. The heathen are challenged to the great controversy, and will need all their “strength” and “strong reasons” if they accept the challenge. In what follows we have to think of the prophet as having, like Balaam, a vision of wha...
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Jamieson-Fausset-Brown Bible Commentary

4. God has done all that could be done for the salvation of sinners, consistently with His justice and goodness. The God of nature is, as it were, amazed at the unnatural fruit of so well-cared a vineyard.

Who raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over kings? he gave them as the dust to his sword, and as driven stubble to his bow. the righteous: Heb. righteousness

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KJV Study Commentary

This verse prophetically describes Cyrus of Persia (named in 44:28, 45:1), whom God raises from the east as His instrument. The Hebrew 'tsedeq' (righteousness) indicates God's righteous purpose in raising this pagan king. Cyrus will conquer nations and subdue kings, yet does so as God's unwitting servant, demonstrating that even unbelieving rulers fulfill divine purposes.

Ellicott’s Commentary for English Readers

(2) **Who raised up . . .**—More accurately, *Who hath raised up from the East the man whom Righteousness calls *(or, *whom He calls in righteousness*)* to tread in His steps. *(Comp. Isaiah 45:2.) The man so raised up to rule over the “islands” and the “peoples*” *is none other than Koresh (Cyrus), the future restorer of Israel. The thought of Cyrus as working out the righteousness of God is domi...
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Jamieson-Fausset-Brown Bible Commentary

**5. go to--**that is, attend to me. **hedge ... wall--**It had both; a proof of the care of the owner. But now it shall be trodden down by wild beasts (enemies) (Psa 80:12, 13).

He pursued them, and passed safely; even by the way that he had not gone with his feet. safely: Heb. in peace

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KJV Study Commentary

Cyrus's conquests are characterized by supernatural speed and safety—he pursues enemies and passes unharmed. The phrase 'path with his feet he had not gone' emphasizes the miraculous nature of his swift victories over unfamiliar terrain. God grants success in unprecedented ways.

Ellicott’s Commentary for English Readers

(3) **He pursued . . .**—Tenses in the present, as before. **By the way that he had not gone**—i.e., by a new untrodden path. So Tiglath-Pileser and other Assyrian kings continually boast that they had led their armies by paths that none had traversed before them. (*Records of the Past, *i. 15, v. 16.)

Jamieson-Fausset-Brown Bible Commentary

**6. I will ... command--**The parable is partly dropped and Jehovah, as in Is 5:7, is implied to be the Owner: for He alone, not an ordinary husbandman (Mt 21:43; Lu 17:22), could give such a "command." **no rain--**antitypically, the heaven-sent teachings of the prophets (Am 8:11). Not accomplished in the Babylonish captivity; for Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah prophesied dur...
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Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he.

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KJV Study Commentary

God's rhetorical question demands recognition of His sovereign control: He has 'wrought and done' all this, calling generations from the beginning. The titles 'I the LORD, the first, and with the last' anticipate Revelation 1:8, 22:13 where Christ claims the same divine attribute, showing God's eternal existence and sovereign plan spanning all history.

Ellicott’s Commentary for English Readers

(4) **I the** **Lord . . .**—The words are the utterance of the great thought of eternity which is the essence of the creed of Israel (comp. Exodus 3:14; Psalm 90:2; Psalm 102:26), and appear in the Alpha and Omega of Revelation 1:11; Revelation 4:8. The identical formula, “I am He” meets us in Isaiah 43:10; Isaiah 43:13; Isaiah 46:4; Isaiah 48:12. It is probably used as an assertion of an eternal...
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Jamieson-Fausset-Brown Bible Commentary

7. Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant. **vineyard of the Lord--**His only one (Ex 19:5; Am 3:2). **pleasant--**"the plant of his delight"; just as the husbandman was at pains to select the sorek, or "choicest vine" (Is 5:2); so God's election of the Jews. **judgment--**justice. The play upon words is striking in the Hebrew, He loo...
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The isles saw it, and feared; the ends of the earth were afraid, drew near, and came.

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KJV Study Commentary

The nations' fear response to Cyrus's God-ordained rise is both appropriate (recognizing divine action) and inadequate (leading to idol-making, verse 7, rather than repentance). The Hebrew 'yare' (feared) and 'charad' (trembled) indicate terror before manifest divine power. The 'ends of the earth' emphasizes universal awareness of God's work.

Ellicott’s Commentary for English Readers

(5) **The isles saw it, and feared . . .**—The words paint the terror caused by the rapid conquests of Cyrus, but the terror led, as the following verses show, to something very different from the acknowledgment of the Eternal. As the sailors in the ship of Tarshish called each man on his God (Jonah 1:5), so each nation turned to its oracles and its shrines. The gods had to be propitiated by new s...
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Jamieson-Fausset-Brown Bible Commentary

Is 5:8-23. Six Distinct Woes against Crimes. 8. (Le 25:13; Mi 2:2). The jubilee restoration of possessions was intended as a guard against avarice. **till there be no place--**left for any one else. **that they may be--**rather, and ye be. **the earth--**the land.

They helped every one his neighbour; and every one said to his brother, Be of good courage. Be: Heb. Be strong

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KJV Study Commentary

In crisis, nations turn to mutual encouragement ('they helped every one his neighbour') and strengthening each other's hands—but in idolatry! The Hebrew 'chazaq' (be strong) should lead to trust in God, but here produces collaboration in folly. Human solidarity in rebellion against God appears supportive but leads to shared destruction.

Ellicott’s Commentary for English Readers

(6) **Be of good courage.**—Literally, *Be strong: i.e., *work vigorously.

Jamieson-Fausset-Brown Bible Commentary

**9. In mine ears ... the Lord--**namely, has revealed it, as in Is 22:14. **desolate--**literally, "a desolation," namely, on account of the national sins. **great and fair--**houses.

So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the sodering: and he fastened it with nails, that it should not be moved. goldsmith: or, founder him: or, the smiting saying: or, saying of the soder, It is good

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KJV Study Commentary

This verse satirizes idol-making in crisis—the carpenter encourages the goldsmith, and the smith encourages the hammerer, all collaborating to create a 'god' they must fasten with nails so it won't topple. The irony is biting: they create something requiring securing against falling, then trust it for security. The Hebrew 'chazaq' (fasten) reveals the impotence of what needs fastening.

Ellicott’s Commentary for English Readers

(7) **So the carpenter.**—The process is described even more vividly than in Isaiah 40:19. For “the carpenter,” read *the caster, *the idol being a metal one. The image of lead or copper is then covered with gold plates, which are laid on the anvil, and are smoothed with the hammer; the soldering is approved by the artist, and then (supreme touch of irony) the guardian deity is fixed with nails, t...
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Jamieson-Fausset-Brown Bible Commentary

**10. acres--**literally, "yokes"; as much as one yoke of oxen could plow in a day. **one--**only. **bath--**of wine; seven and a half gallons. **homer ... ephah--**Eight bushels of seed would yield only three pecks of produce (Eze 45:11). The ephah and bath, one-tenth of an homer.

But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend.

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KJV Study Commentary

In stark contrast to fearful nations making idols, God addresses Israel as 'my servant' and 'Jacob whom I have chosen.' The title 'servant' ('eved') becomes increasingly important in Isaiah (appearing 20+ times in chapters 40-66), ultimately pointing to Messiah, the perfect Servant. God's choice of Israel is rooted in grace, not merit.

Ellicott’s Commentary for English Readers

(8) **But thou, Israel, art my servant . . .**—The verse is important as the first introduction of the servant of the Lord who is so conspicuous throughout the rest of the book. The idea embodied in the term is that of a calling and election, manifested now in Israel according to the flesh, now in the true Israel of God, realising its ideal, now, as in the innermost of the three concentric circles...
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Jamieson-Fausset-Brown Bible Commentary

**11. Second Woe--**against intemperance. **early--**when it was regarded especially shameful to drink (Ac 2:15; 1Th 5:7). Banquets for revelry began earlier than usual (Ec 10:16, 17). **strong drink--**Hebrew, sichar, implying intoxication. **continue--**drinking all day till evening.

Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away.

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KJV Study Commentary

God's choice extends to the ends of the earth ('chief men' is better 'corners/extremities'), calling Israel from remote places. The threefold declaration—'I have chosen thee,' 'not cast thee away,' and naming as 'my servant'—provides powerful assurance. The Hebrew 'ma'as' (cast away/rejected) is negated, promising permanent election.

Ellicott’s Commentary for English Readers

(9) F**rom the ends of the earth.**—Ur of the Chaldees, as belonging to the Euphrates region, is on the extreme verge of the prophet’s horizon. **From the chief men thereof.**—Better, *from the far-off regions thereof.* **I have chosen . . .**—Isaiah becomes the preacher of the Divine election, and finds in it, as St. Paul found, the ground of an inextinguishable hope for the nation of which he wa...
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Jamieson-Fausset-Brown Bible Commentary

12. Music was common at ancient feasts (Is 24:8, 9; Am 6:5, 6). **viol--**an instrument with twelve strings [Josephus, Antiquities, 8.10]. **tabret--**Hebrew, toph, from the use of which in drowning the cries of children sacrificed to Moloch, Tophet received its name. Arabic, duf. A kettle drum, or tambourine. **pipe--**flute or flageolet: from a Hebrew root "to bore through"; or else, "to d...
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Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.

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KJV Study Commentary

<strong>Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.</strong> This profound promise of divine presence and sustenance stands as one of Scripture's most comforting declarations, offering believers across the centuries an anchor for the soul amidst life's fiercest ...
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Ellicott’s Commentary for English Readers

(10) **Fear thou not . . .**—The thought of the election of God gives a sense of security to His chosen. **I will strengthen thee.**—The verb unites with this meaning (as in Isaiah 35:3; Psalm 89:21) the idea of attaching to one’s self, or choosing, as in Isaiah 44:14.

Jamieson-Fausset-Brown Bible Commentary

**13. are gone--**The prophet sees the future as if it were before his eyes. **no knowledge--**because of their foolish recklessness (Is 5:12; Is 1:3; Ho 4:6; Lu 19:44). **famished--**awful contrast to their luxurious feasts (Is 5:11, 12). **multitude--**plebeians in contradistinction to the "honorable men," or nobles. **thirst--**(Psa 107:4, 5). Contrast to their drinking (Is 5:11). In th...
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Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish. they that strive: Heb. the men of thy strife

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KJV Study Commentary

God promises that those incensed ('charah'—burning with anger) and contending ('rib'—legal strife) against His people will experience shame and defeat. The Hebrew intensive 'bosh' (ashamed) and 'ayin' (nothing/nonexistent) indicate complete reversal—oppressors will be humiliated and annihilated. God fights for His people.

Ellicott’s Commentary for English Readers

(11, 12) **Behold . . .**—The choice of the Servant has, as its complement, the indignation of Jehovah against those who attack him, and this thought is emphasised by a four-fold iteration. “They that strive with thee, &c,” represents the Hebrew idiom, *the men of thy conflict, *which stands emphatically at the end of each clause.

Jamieson-Fausset-Brown Bible Commentary

**14. hell--**the grave; Hebrew, sheol; Greek, hades; "the unseen world of spirits." Not here, "the place of torment." Poetically, it is represented as enlarging itself immensely, in order to receive the countless hosts of Jews, which should perish (Nu 16:30). **their--**that is, of the Jewish people. **he that rejoiceth--**the drunken reveller in Jerusalem.

Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought. them that: Heb. the men of thy contention they: Heb. the men of thy war

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KJV Study Commentary

The search for enemies becomes futile—they won't be found because they'll cease to exist ('ayin' and 'ephes'—nothing, zero). The threefold emphasis (not find, as nothing, as nothing) stresses complete obliteration. God's enemies ultimately vanish into non-being; His people endure.

Jamieson-Fausset-Brown Bible Commentary

15. (Compare Is 2:9, 11, 17). All ranks, "mean" and "mighty" alike; so "honorable" and "multitude" (Is 5:13).

For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee.

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KJV Study Commentary

This tender verse presents God holding His people's right hand (position of honor and strength) and speaking comfort: 'fear not, I will help thee.' The covenant formula 'I the LORD thy God' establishes relationship as the basis for help. The Hebrew 'azar' (help) implies coming to another's aid when they cannot help themselves.

Jamieson-Fausset-Brown Bible Commentary

16. God shall be "exalted" in man's view, because of His manifestation of His "justice" in punishing the guilty. **sanctified--**regarded as holy by reason of His "righteous" dealings.

Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel. men: or, few men

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KJV Study Commentary

God addresses Israel as 'thou worm Jacob' and 'ye men of Israel' (better 'few men'—emphasizing smallness). This shocking designation 'worm' (Hebrew 'tola'at') acknowledges their weakness and insignificance, yet God promises, 'I will help thee.' The Holy One of Israel acts as their Redeemer ('go'el'—kinsman-redeemer), showing covenant relationship overcomes unworthiness.

Ellicott’s Commentary for English Readers

(14) **Fear not, thou worm Jacob.**—The servant of Jehovah is reminded that he has no strength of his own, but is “as a worm, and no man” (Psalm 22:6). He had not been chosen because he was a great and mighty nation, for Israel was *“*the fewest of all people” (Deuteronomy 7:7). As if to emphasise this, the prophet in addressing Israel passes from the masculine to the feminine, resuming the former...
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Jamieson-Fausset-Brown Bible Commentary

**17. after their manner--**literally, "according to their own word," that is, at will. Otherwise, as in their own pasture [Gesenius]: so the Hebrew in Mi 2:12. The lands of the Scenite tent dwellers (Jr 35:7). Arab shepherds in the neighborhood shall roam at large, the whole of Judea being so desolate as to become a vast pasturage. **waste ... fat ones--**the deserted lands of the rich ("fat," ...
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Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. teeth: Heb. mouths

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KJV Study Commentary

God transforms the worm into a threshing instrument ('morag chadash'—new sharp threshing sledge) with teeth, able to thresh mountains and beat hills to chaff. This dramatic reversal shows God's power to take the weakest and make them instruments of His purposes. The 'newness' suggests fresh empowerment, not human strength.

Ellicott’s Commentary for English Readers

(15) **A new sharp threshing instrument.**—The instrument described is a kind of revolving sledge armed with two-edged blades, still used in Syria, and, as elsewhere (Micah 4:13), is the symbol of a crushing victory. The next verse continues the image, as in Jeremiah 15:7; Jeremiah 51:2.

Jamieson-Fausset-Brown Bible Commentary

**18. Third Woe--**against obstinate perseverance in sin, as if they wished to provoke divine judgments. **iniquity--**guilt, incurring punishment [Maurer]. **cords, &amp;c.--**cart-rope--Rabbins say, "An evil inclination is at first like a fine hair-string, but the finishing like a cart-rope." The antithesis is between the slender cords of sophistry, like the spider's web (Is 59:5; Job 8:14),...
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Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, and shalt glory in the Holy One of Israel.

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KJV Study Commentary

The winnowing and whirlwind imagery describes separating grain from chaff—enemies are scattered like chaff while Israel remains. Yet the ultimate result is rejoicing in the LORD and glorying in the Holy One of Israel. Victory produces worship, not pride. The Hebrew 'giyl' (rejoice) and 'halal' (glory/praise) indicate exuberant celebration directed toward God.

Jamieson-Fausset-Brown Bible Commentary

**19. work--**vengeance (Is 5:12). Language of defiance to God. So Lamech's boast of impunity (Ge 4:23, 24; compare Jr 17:15; 2Pe 3:3, 4). **counsel--**God's threatened purpose to punish.

When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them.

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KJV Study Commentary

God's compassion for the poor and needy ('aniyim' and 'evyonim'—the afflicted and destitute) seeking water introduces a restoration promise. When their tongue fails for thirst, God promises, 'I the LORD will hear them...will not forsake them.' This echoes the wilderness provision under Moses, now applied to return from exile.

Ellicott’s Commentary for English Readers

(17) **When the poor and needy . . .**—The promise may perhaps take as its starting-point the succour given to the return of the exiles, but it rises rapidly into the region of a higher poetry, in which earthly things are the parables of heavenly, and does not call for a literal fulfilment any more than “wines of the lees,” of Isaiah 25:6.

Jamieson-Fausset-Brown Bible Commentary

**20. Fourth Woe--**against those who confound the distinctions of right and wrong (compare Ro 1:28), "reprobate," Greek, "undiscriminating: the moral perception darkened." **bitter ... sweet--**sin is bitter (Jr 2:19; 4:18; Ac 8:23; He 12:15); though it seem sweet for a time (Pr 9:17, 18). Religion is sweet (Psa 119:103).

I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water.

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KJV Study Commentary

God promises supernatural provision: rivers on bare heights, fountains in valleys, wilderness transformed to pools, dry land to springs. The Hebrew 'petach' (open) suggests God creating what doesn't exist. This exceeds natural provision—it's new creation, demonstrating God's power to transform impossible situations completely.

Ellicott’s Commentary for English Readers

(18) **I will open rivers.**—The words have all the emphasis of varied iteration. Every shape of the physical contour of the country, bare hills, arid steppes, and the like, is to be transformed into a new beauty by water in the form adapted to each: streamlets, rivers, lakes, and springs. (Comp. Isaiah 35:7.)

Jamieson-Fausset-Brown Bible Commentary

**21. Fifth Woe--**against those who were so "wise in their own eyes" as to think they knew better than the prophet, and therefore rejected his warnings (Is 29:14, 15).

I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together:

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KJV Study Commentary

Seven trees (cedar, shittah, myrtle, oil, fir, pine, box) will grow in the wilderness and desert—a complete transformation from barrenness to abundance. These specific trees include valuable timber and fragrant wood, suggesting not just survival but flourishing. God's restoration exceeds the original state.

Ellicott’s Commentary for English Readers

(19) **I will plant in the wilderness.**—A picture as of the Paradise of God (Isaiah 51:3), with its groves of stately trees, completes the vision of the future. The two groups of four and three, making up the symbolic seven, may probably have a mystic meaning. The “shittah” is the *acacia, *the “oil tree” the *wild olive, *as distinguished from the cultivated (Romans 11:17), the “fir tree” is pro...
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Jamieson-Fausset-Brown Bible Commentary

**22-23. Sixth Woe--**against corrupt judges, who, "mighty" in drinking "wine" (a boast still not uncommon), if not in defending their country, obtain the means of self-indulgence by taking bribes ("reward"). The two verses are closely joined [Maurer]. **mingle strong drink--**not with water, but spices to make it intoxicating (Pr 9:2, 5; So 8:2). **take away the righteousness--**set aside the...
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That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it.

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KJV Study Commentary

The purpose of this transformation is knowledge: 'That they may see...know...consider...understand together' that God's hand has done this. The fourfold progression emphasizes complete, shared recognition of divine action. The passive voice 'it is created' reveals God as sole actor—human effort doesn't produce this change.

Ellicott’s Commentary for English Readers

(20) **That they may see.**—The outward blessings, yet more the realities of which they are the symbols, are given to lead men to acknowledge Him who alone would be the giver.

Jamieson-Fausset-Brown Bible Commentary

**22-23. Sixth Woe--**against corrupt judges, who, "mighty" in drinking "wine" (a boast still not uncommon), if not in defending their country, obtain the means of self-indulgence by taking bribes ("reward"). The two verses are closely joined [Maurer]. **mingle strong drink--**not with water, but spices to make it intoxicating (Pr 9:2, 5; So 8:2). **take away the righteousness--**set aside the...
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Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob. Produce: Heb. Cause to come near

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KJV Study Commentary

God challenges false gods to 'produce your cause' in divine court. The legal language ('rib'—case/cause) and 'King of Jacob' title emphasize God's authority to judge. The 'strong reasons' challenge requires evidence of divine power and foreknowledge, which only the true God can provide.

Ellicott’s Commentary for English Readers

(21) **Produce your cause.**—The scene of Isaiah 41:1 is reproduced. The worshippers of idols, as the prophet sees them in his vision hurrying hither and thither to consult their oracles, are challenged, on the ground not only of the great things God hath done, but of His knowledge of those things. The history of Herodotus supplies some striking illustrations. Crœus and the Cumœans, and the Phocæa...
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Jamieson-Fausset-Brown Bible Commentary

24. Literally, "tongue of fire eateth" (Ac 2:3). **flame consumeth the chaff--**rather, withered grass falleth before the flame (Mt 3:12). **root ... blossom--**entire decay, both the hidden source and outward manifestations of prosperity, perishing (Job 18:16; Mal 4:1). **cast away ... law--**in its spirit, while retaining the letter.

Let them bring them forth, and shew us what shall happen: let them shew the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. consider: Heb. set our heart upon them

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KJV Study Commentary

God demands idols predict the future or explain the past to prove divinity. The Hebrew 'nagad' (declare/tell) requires both foretelling coming events and forth-telling meaning of former things. True divinity encompasses all time—past, present, and future. Silence proves impotence.

Ellicott’s Commentary for English Readers

(22) **The former things.**—Not, as the Authorised Version suggests, the things of the remote past, but those that lie at the head, or beginning of things to come—the near future. Can the false gods predict them as the pledge and earnest of predictions that go farther? Can they see a single year before them? We note that the challenge exactly corresponds to Isaiah’s own method of giving “signs” th...
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Jamieson-Fausset-Brown Bible Commentary

**25. anger ... kindled--**(2Ki 22:13, 17). **hills ... tremble--**This probably fixes the date of this chapter, as it refers to the earthquake in the days of Uzziah (Am 1:1; Zec 14:5). The earth trembled as if conscious of the presence of God (Jr 4:24; Ha 3:6). **torn--**rather, were as dung (Psa 83:10). **For all this, &amp;c.--**This burden of the prophet's strains, with dirge-like monoto...
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Shew the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together.

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KJV Study Commentary

God challenges idols to predict or act: 'shew the things that are to come hereafter' or 'do good, or do evil.' The either/or shows that any demonstration of power—beneficial or harmful—would prove divinity. Complete silence and inaction expose false gods as 'nothing.' The purpose is that observers would be 'dismayed' (amazed) and see together.

Ellicott’s Commentary for English Readers

(23) **Do good, or do evil.**—The challenge reminds us of Elijah’s on Mount Carmel (1Kings 18:27). Can the heathen point to any good or evil fortune which, as having been predicted by this or that deity, might reasonably be thought of as his work? It lies in the nature of the case that every heathen looked to his gods as having sent blessings, or the reverse, but it was only Jehovah who could give...
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Jamieson-Fausset-Brown Bible Commentary

**26. lift ... ensign--**to call together the hostile nations to execute His judgments on Judea (Is 10:5-7; 45:1). But for mercy to it, in Is 11:12; 18:3. **hiss--**(Is 7:18). Bees were drawn out of their hives by the sound of a flute, or hissing, or whistling (Zec 10:8). God will collect the nations round Judea like bees (De 1:44; Psa 118:12). **end of the earth--**the widely distant subject ...
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Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. of nothing: or, worse than nothing of nought: or, worse than of a viper

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KJV Study Commentary

The verdict is declared: 'Behold, ye are of nothing' ('ayin'—nonexistent) and 'your work of nought' ('ephes'—zero, worthless). The conclusion: 'an abomination is he that chooseth you' ('to'evah'—detestable thing). Choosing false gods is not just foolish but morally repugnant, deserving divine judgment. Idolatry offends God's holiness.

Ellicott’s Commentary for English Readers

(24) **Behold, ye are of nothing.**—This is *the *summing up of the prophet, speaking as in the Judge’s name. The idol was “nothing in the world” (1Corinthians 8:4). The demonic view of the gods of the heathen does not appear, as in St. Paul’s argument (1Corinthians 10:20), side by side with that of their nothingness.

Jamieson-Fausset-Brown Bible Commentary

**27. weary--**with long marches (De 25:18). **none ... slumber--**requiring no rest. **girdle--**with which the ancient loose robes used to be girded for action. Ever ready for march or battle. **nor the latchet ... broken--**The soles were attached to the feet, not by upper leather as with us, but by straps. So securely clad that not even a strap of their sandals gives way, so as to impede...
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I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon morter, and as the potter treadeth clay.

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KJV Study Commentary

God announces raising up one from the north and east (Cyrus came from Persia, northeast of Babylon) who will call on God's name and trample rulers 'as the potter treadeth clay.' The Hebrew 'ramas' (tread down) depicts thorough subjugation. Though Cyrus didn't know God personally, he acknowledged Him (Ezra 1:2) and served His purposes.

Ellicott’s Commentary for English Readers

(25) **I have raised up one from the north.**—The north points to Media, the east to Persia, both of them under the rule of the great Deliverer. **Shall he call upon my **name.—The word admits equally of the idea of “invoking” or “proclaiming.” It may almost be said, indeed, that the one implies the other. The words find a fulfilment in the proclamations of Cyrus cited in 2Chronicles 36:22-23; Ezr...
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Jamieson-Fausset-Brown Bible Commentary

**28. bent--**ready for battle. **hoofs ... flint--**The ancients did not shoe their horses: hence the value of hard hoofs for long marches. **wheels--**of their chariots. The Assyrian army abounded in cavalry and chariots (Is 22:6, 7; 36:8).

Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that sheweth, yea, there is none that declareth, yea, there is none that heareth your words.

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KJV Study Commentary

God challenges: who among false prophets declared this from the beginning or beforetime? The threefold response—'there is none that sheweth, none that declareth, none that heareth your words'—emphasizes total absence of genuine prophecy from false sources. Silence proves fraud; fulfilled prophecy proves divinity.

Ellicott’s Commentary for English Readers

(26) **Who hath declared . . .**—The words paint once more the startling suddenness of the conquests of the Persian king. He was to come as a comet or a meteor. None of all the oracles in Assyria or Babylon, or in the far coasts to which the Phœnicians sent their ships of Tarshish, had anticipated this.

Jamieson-Fausset-Brown Bible Commentary

**29. roaring--**their battle cry.

The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings.

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KJV Study Commentary

God declares, 'The first shall say to Zion, Behold, behold them' and gives Jerusalem 'one that bringeth good tidings' ('mevaser'—gospel messenger). The Hebrew suggests God was first to announce these things, and now brings the prophetic word to fruition. The good news is God's action on behalf of His people.

Ellicott’s Commentary for English Readers

(27) **The first shall say to Zion.**—The italics show the difficulty and abruptness of the originals. A preferable rendering is, (1) *I was the first that said to Zion, &c. No *oracle or soothsayer anticipated that message of deliverance (Ewald, Del.); or (2) *a forerunner shall say ***. . .** The words “Behold them” point to the returning exiles. The second clause fits in better with (2), and ex...
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Jamieson-Fausset-Brown Bible Commentary

**30. sorrow, and the light is darkened--**Otherwise, distress and light (that is, hope and fear) alternately succeed (as usually occurs in an unsettled state of things), and darkness arises in, &amp;c. [Maurer]. **heavens--**literally, "clouds," that is, its sky is rather "clouds" than sky. Otherwise from a different Hebrew root, "in its destruction" or ruins. Horsley takes "sea ... look unto t...
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For I beheld, and there was no man; even among them, and there was no counsellor, that, when I asked of them, could answer a word. answer: Heb. return

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KJV Study Commentary

God surveyed nations and their counselors but found 'no man...no counsellor' among them who could answer. The emphatic 'none' ('ayin') stresses the absolute absence of wisdom or understanding among false gods and their prophets. Human wisdom and divine revelation are incommensurable—incomparable categories.

Ellicott’s Commentary for English Readers

(28) F**or I beheld, and there was no man**—*i.e., *no one who had foretold the future. Jehovah, speaking through the prophet, looks round in vain for that.

Behold, they are all vanity; their works are nothing: their molten images are wind and confusion.

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KJV Study Commentary

The verdict on false gods is emphatic: 'Behold, they are all vanity' ('aven'—emptiness, evil), 'their works are nothing' ('ephes'), and 'their molten images are wind and confusion' ('tohu'—chaos, same as Genesis 1:2). This comprehensive condemnation reduces idols and their effects to absolute worthlessness and disorder.

Ellicott’s Commentary for English Readers

(29) **They are all . . . their works . . .**—The first pronoun refers to the idols themselves, the second to the idolaters who make them. In “confusion” we have the familiar *tohu.* **Ellicott's Commentary for English Readers Text Courtesy of BibleSupport.com. Used by Permission. **Bible Hub

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 6 Is 6:1-13. Vision of Jehovah in His Temple. Isaiah is outside, near the altar in front of the temple. The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state (1Ki 22:19), and with a robe and flowing train (a badge of dignity in the East...
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