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101 lines
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<p id="Chapter42" align="center">Commentary by A. R. FAUSSET<br >CHAPTER 42
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<p id="Isa42_1"><a onclick="return mV('Isa',42,'1-25');">Isa 42:1-25</a>. MESSIAH THE ANTITYPE OF CYRUS.
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<p>God's description of His character (<a onclick="return mV('Isa',42,'1-4');">Isa 42:1-4</a>). God addresses Him directly (<a onclick="return mV('Isa',42,'5-7');">Isa 42:5-7</a>). Address to the people to attend to the subject (<a onclick="return mV('Isa',42,8,9);">Isa 42:8-9</a>). Call to all, and especially the exile Jews to rejoice in the coming deliverance (<a onclick="return mV('Isa',42,'10-25');">Isa 42:10-25</a>).
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<p><b>1. my servant</b>—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 <a onclick="return mV('Mat',12,'18-20');">Mat 12:18-20</a>, and the description can apply to <i>Messiah</i> alone (<a onclick="return mV('Psa',40,6);">Psa 40:6</a>; with which compare <a onclick="return mV('Exd',21,6);">Exd 21:6</a>; <a onclick="return mV('Jhn',6,38);">Jhn 6:38</a>; <a onclick="return mV('Phl',2,7);">Phl 2:7</a>). Israel, also, in its highest ideal, is called the "servant" of God (<a onclick="return mV('Isa',49,3);">Isa 49:3</a>). But this ideal is realized only in the antitypical Israel, its representative-man and Head, Messiah (compare <a onclick="return mV('Mat',2,15);">Mat 2:15</a>, with <a onclick="return mV('Hsa',11,1);">Hsa 11:1</a>). "Servant" was the position assumed by the Son of God throughout His humiliation.
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<br><br><b>elect</b>—chosen by God before the foundation of the world for an atonement (<a onclick="return mV('1Pe',1,20);">1Pe 1:20</a>; <a onclick="return mV('Rev',13,8);">Rev 13:8</a>). Redemption was no afterthought to remedy an unforeseen evil (<a onclick="return mV('Rom',16,25,26);">Rom 16:25-26</a>; <a onclick="return mV('Eph',3,9,11);">Eph 3:9, 11</a>; <a onclick="return mV('2Ti',1,9,10);">2Ti 1:9-10</a>; <a onclick="return mV('Tts',1,2,3);">Tts 1:2-3</a>). In <a onclick="return mV('Mat',12,18);">Mat 12:18</a> it is rendered "My beloved"; <i>the only beloved Son,</i> beloved in a sense distinct from all others. <i>Election</i> and the <i>love</i> of God are inseparably joined.
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<br><br><b>soul</b>—a human phrase applied to God, because of the intended union of humanity with the Divinity: "I Myself."
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<br><br><b>delighteth</b>—is well pleased with, and accepts, <i>as a propitiation.</i> God could have "delighted" in no created being <i>as a mediator</i> (compare <a onclick="return mV('Isa',42,21);">Isa 42:21</a>; <a onclick="return mV('Isa',63,5);">63:5</a>; <a onclick="return mV('Mat',3,17);">Mat 3:17</a>).
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<br><br><b>spirit upon him</b>— (<a onclick="return mV('Isa',11,2);">Isa 11:2</a>; <a onclick="return mV('Isa',61,1);">61:1</a>; <a onclick="return mV('Luk',4,18);">Luk 4:18</a>; <a onclick="return mV('Jhn',3,34);">Jhn 3:34</a>).
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<br><br><b>judgment</b>—the gospel dispensation, founded on <i>justice,</i> the canon of the divine rule and principle of judgment called "the law" (<a onclick="return mV('Isa',2,3);">Isa 2:3</a>; compare <a onclick="return mV('Isa',42,4);">Isa 42:4</a>; <a onclick="return mV('Isa',51,4);">51:4</a>; <a onclick="return mV('Isa',49,6);">49:6</a>). The Gospel has a discriminating <i>judicial</i> effect: <i>saving</i> to penitents; <i>condemnatory</i> to Satan, the enemy (<a onclick="return mV('Jhn',12,31);">Jhn 12:31</a>; <a onclick="return mV('Jhn',16,11);">16:11</a>), and the wilfully impenitent (<a onclick="return mV('Jhn',9,39);">Jhn 9:39</a>). <a onclick="return mV('Mat',12,18);">Mat 12:18</a> has, "He shall <i>show,</i>" for "He shall bring forth," or "<i>cause to go forth.</i>" Christ both <i>produced</i> and <i>announced</i> His "judgment." The <i>Hebrew</i> dwells most on His <i>producing</i> it; Matthew on His <i>announcement</i> of it: the two are joined in Him.
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<p id="Isa42_2"><b>2.</b> Matthew (<a onclick="return mV('Mat',12,19);">Mat 12:19</a>) marks the kind of "cry" as that of <i>altercation</i> by quoting it, "He shall not <i>strive</i>" (<a onclick="return mV('Isa',53,7);">Isa 53:7</a>).
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<br><br><b>street</b>—the <i>Septuagint</i> translates "outside." An image from an altercation in a house, loud enough to be heard <i>in the street</i> outside: appropriate of Him who "withdrew Himself" from the public fame created by His miracles to privacy (<a onclick="return mV('Mat',12,15);">Mat 12:15</a>; <a onclick="return mV('Isa',34,5);">Isa 34:5</a>, there, shows another and sterner aspect of His character, which is also implied in the term "judgment").
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<p id="Isa42_3"><b>3. bruised</b>—"It pleased the Lord to <i>bruise</i> Him" (<a onclick="return mV('Isa',53,5,10);">Isa 53:5, 10</a>; <a onclick="return mV('Gen',3,15);">Gen 3:15</a>); so He can feel for <i>the bruised.</i> As <a onclick="return mV('Isa',42,2);">Isa 42:2</a> described His unturbulent spirit towards His violent enemies (<a onclick="return mV('Mat',12,'14-16');">Mat 12:14-16</a>), and His utter freedom from love of notoriety, so <a onclick="return mV('Isa',42,3);">Isa 42:3</a>, His tenderness in cherishing the first spark of grace in the penitent (<a onclick="return mV('Isa',40,11);">Isa 40:11</a>).
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<br><br><b>reed</b>—fragile: easily "shaken with the wind" (<a onclick="return mV('Mat',11,7);">Mat 11:7</a>). Those who are at best feeble, and who besides are oppressed by calamity or by the sense of sin.
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<br><br><b>break</b>—entirely crush or condemn. Compare "bind up the broken-hearted" (<a onclick="return mV('Isa',50,4);">Isa 50:4</a>; <a onclick="return mV('Isa',61,1);">61:1</a>; <a onclick="return mV('Mat',11,28);">Mat 11:28</a>).
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<br><br><b>flax</b>—put for the lamp-<i>wick,</i> formed of flax. The believer is the <i>lamp</i> (so the <i>Greek,</i> <a onclick="return mV('Mat',5,15);">Mat 5:15</a>; <a onclick="return mV('Jhn',5,35);">Jhn 5:35</a>): his conscience enlightened by the Holy Ghost is the <i>wick.</i> "Smoking" means "dimly burning," "smouldering," the flame not quite extinct. This expresses the positive side of the penitent's religion; as "bruised reed," the negative. Broken-hearted in himself, but not without some spark of flame: literally, "from above." Christ will supply such a one with grace as with oil. Also, the light of nature smouldering in the Gentiles amidst the hurtful fumes of error. He not only did not quench, but cleared away the mists and superadded the light of revelation. See JEROME, <i>To Algasia,</i> Question 2.
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<br><br><b>truth</b>— <a onclick="return mV('Mat',12,20);">Mat 12:20</a> quotes it, "send forth judgment unto <i>victory.</i>" Matthew, under the Spirit, gives the virtual sense, but varies the word, in order to bring out a fresh aspect of the same thing. Truth has in itself the elements of victory over all opposing forces. <i>Truth</i> is the <i>victory</i> of Him who is "the truth" (<a onclick="return mV('Jhn',14,6);">Jhn 14:6</a>). The <i>gospel judicial sifting</i> ("judgment") of believers and unbelievers, begun already in part (<a onclick="return mV('Jhn',3,18,19);">Jhn 3:18-19</a>; <a onclick="return mV('Jhn',9,39);">9:39</a>), will be <i>consummated victoriously in truth</i> only at His second coming; <a onclick="return mV('Isa',42,13,14);">Isa 42:13-14</a>, here, and <a onclick="return mV('Mat',12,32,36,41,42);">Mat 12:32, 36, 41-42</a>, show that there is reference to the <i>judicial</i> aspect of the Gospel, especially finally: besides the mild triumph of Jesus coming in mercy to the penitent <i>now</i> (<a onclick="return mV('Isa',42,2);">Isa 42:2</a>), there shall be <i>finally</i> the judgment on His enemies, when the "truth" shall be perfectly developed. Compare <a onclick="return mV('Isa',61,'1-3');">Isa 61:1-3</a>, where the two comings are similarly joined (<a onclick="return mV('Psa',2,'4-6',8);">Psa 2:4-6, 8</a>; <a onclick="return mV('Rev',15,2,4);">Rev 15:2, 4</a>; <a onclick="return mV('Rev',19,'11-16');">19:11-16</a>). On "judgment," see on JFB for <a href="./Comm/jfb/Isa/Isa042.html#Isa42_1">Isa 42:1</a>.
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<p id="Isa42_4"><b>4. fail</b>—faint; <i>man</i> in religion may become as the almost expiring flax-wick (<a onclick="return mV('Isa',42,3);">Isa 42:3</a>), but not so He in His purposes of grace.
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<br><br><b>discouraged</b>—literally, "broken," that is, checked in zeal by discouragements (compare <a onclick="return mV('Isa',49,4,5);">Isa 49:4-5</a>). ROSENMULLER not so well translates, "He shall not be too slow on the one hand, nor <i>run too hastily</i> on the other."
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<br><br><b>judgment</b>—His true religion, the canon of His judgments and righteous reign.
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<br><br><b>isles...wait,</b> etc.—The distant lands beyond sea shall put their <i>trust</i> in His gospel way of salvation. <a onclick="return mV('Mat',12,21);">Mat 12:21</a> virtually gives the sense, with the inspired addition of another aspect of the same thing, "In his <i>name</i> shall the Gentiles <i>trust</i>" (as "wait for" here means, <a onclick="return mV('Isa',30,18);">Isa 30:18</a>). "His law" is not something distinct from Himself, but is indeed <i>Himself,</i> the manifestation of God's character ("name") in Christ, who is the <i>embodiment of the law</i> (<a onclick="return mV('Isa',42,21);">Isa 42:21</a>; <a onclick="return mV('Jer',23,6);">Jer 23:6</a>; <a onclick="return mV('Rom',10,4);">Rom 10:4</a>). "Isles" here, and in <a onclick="return mV('Isa',42,12);">Isa 42:12</a>, may refer to the fact that the populations of which the Church was primarily formed were Gentiles of the countries bordering on the Mediterranean.
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<p id="Isa42_5"><b>5.</b> Previously God had spoken <i>of</i> Messiah; now (<a onclick="return mV('Isa',42,'5-7');">Isa 42:5-7</a>) He speaks <i>to</i> Him. To show to all that He is able to sustain the Messiah in His appointed work, and that all might accept Messiah as commissioned by such a mighty God, He commences by announcing Himself as the Almighty Creator and Preserver of all things.
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<br><br><b>spread...earth</b>— (<a onclick="return mV('Psa',136,6);">Psa 136:6</a>).
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<p id="Isa42_6"><b>6. in righteousness</b>—rather, "for a righteous purpose" [LOWTH]. (See <a onclick="return mV('Isa',42,21);">Isa 42:21</a>). God "set forth" His Son "to be a propitiation (so as) to declare His (God's) <i>righteousness,</i> that God might be just, and (yet) the justifier of him which believeth in Jesus" (<a onclick="return mV('Rom',3,25,26);">Rom 3:25-26</a>; compare see on JFB for <a href="./Comm/jfb/Isa/Isa041.html#Isa41_2">Isa 41:2</a>; <a onclick="return mV('Isa',45,13);">Isa 45:13</a>; <a onclick="return mV('Isa',50,8,9);">50:8-9</a>).
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<br><br><b>hold...hand</b>—compare as to Israel, the type of Messiah, <a onclick="return mV('Hsa',11,3);">Hsa 11:3</a>.
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<br><br><b>covenant</b>—the medium of the covenant, originally made between God and Abraham (<a onclick="return mV('Isa',49,8);">Isa 49:8</a>). "The mediator of a better covenant" (<a onclick="return mV('Hbr',8,6);">Hbr 8:6</a>) than the law (see <a onclick="return mV('Isa',49,8);">Isa 49:8</a>; <a onclick="return mV('Jer',31,33);">Jer 31:33</a>; <a onclick="return mV('Jer',50,5);">50:5</a>). So the abstract "peace," for <i>peace-maker</i> (<a onclick="return mV('Mic',5,5);">Mic 5:5</a>; <a onclick="return mV('Eph',2,14);">Eph 2:14</a>).
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<br><br><b>the people</b>—Israel; as <a onclick="return mV('Isa',49,8);">Isa 49:8</a>, compared with <a onclick="return mV('Isa',42,6);">Isa 42:6</a>, proves (<a onclick="return mV('Luk',2,32);">Luk 2:32</a>).
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<p id="Isa42_7"><b>7. blind</b>—spiritually (<a onclick="return mV('Isa',42,16,18,19);">Isa 42:16, 18-19</a>; <a onclick="return mV('Isa',35,5);">Isa 35:5</a>; <a onclick="return mV('Jhn',9,39);">Jhn 9:39</a>).
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<br><br><b>prison</b>— (<a onclick="return mV('Isa',61,1,2);">Isa 61:1-2</a>).
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<br><br><b>darkness</b>—opposed to "light" (<a onclick="return mV('Isa',42,6);">Isa 42:6</a>; <a onclick="return mV('Eph',5,8);">Eph 5:8</a>; <a onclick="return mV('1Pe',2,9);">1Pe 2:9</a>).
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<p id="Isa42_8"><b>8.</b> God turns from addressing Messiah to the people.
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<br><br><b>Lord</b>—JEHOVAH: God's distinguishing and incommunicable name, indicating essential <i>being</i> and immutable faithfulness (compare <a onclick="return mV('Exd',6,3);">Exd 6:3</a>; <a onclick="return mV('Psa',83,18);">Psa 83:18</a>; <a onclick="return mV('Psa',96,5);">96:5</a>; <a onclick="return mV('Hsa',12,5);">Hsa 12:5</a>).
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<br><br><b>my</b>—that is due to Me, and to Me alone.
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<p id="Isa42_9"><b>9. former things</b>—Former predictions of God, which were now fulfilled, are here adduced as proof that they ought to trust in Him alone as God; namely, the predictions as to Israel's restoration from Babylon.
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<br><br><b>new</b>—namely, predictions as to Messiah, who is to bring all nations to the worship of Jehovah (<a onclick="return mV('Isa',42,1,4,6);">Isa 42:1, 4, 6</a>).
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<br><br><b>spring forth</b>—The same image from plants <i>just beginning to germinate</i> occurs in <a onclick="return mV('Isa',43,19);">Isa 43:19</a>; <a onclick="return mV('Isa',58,8);">58:8</a>. Before there is <i>the slightest indication</i> to enable a sagacious observer to infer the coming event, God <i>foretells</i> it.
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<p id="Isa42_10"><b>10. new song</b>—such as has never before been sung, called for by a new manifestation of God's grace, to express which no hymn for former mercies would be appropriate. The new song shall be sung when the Lord shall reign in Jerusalem, and all "nations shall flow unto it" (<a onclick="return mV('Isa',2,2);">Isa 2:2</a>; <a onclick="return mV('Isa',26,1);">26:1</a>; <a onclick="return mV('Rev',5,9);">Rev 5:9</a>; <a onclick="return mV('Rev',14,3);">14:3</a>).
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<br><br><b>ye that go down to the sea</b>—whose conversion will be the means of diffusing the Gospel to distant lands.
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<br><br><b>all...therein</b>—all the living creatures <i>that fill</i> the sea (<a onclick="return mV('Psa',96,11);">Psa 96:11</a>) [MAURER]. Or, <i>all sailors and voyagers</i> [GESENIUS]. But these were already mentioned in the previous clause: there he called on all who go <i>upon</i> the sea; in this clause all animals <i>in</i> the sea; so in <a onclick="return mV('Isa',42,11);">Isa 42:11</a>, he calls on the inanimate wilderness to lift up its voice. External nature shall be so renovated as to be in unison with the moral renovation.
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<p id="Isa42_11"><b>11. cities</b>—in a region not wholly waste, but mainly so, with an oasis here and there.
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<br><br><b>Kedar</b>—in Arabia-Deserta (<a onclick="return mV('Isa',21,16);">Isa 21:16</a>; <a onclick="return mV('Gen',25,13);">Gen 25:13</a>). The Kedarenians led a nomadic, wandering life. So Kedar is here put in general for that class of men.
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<br><br><b>rock</b>—<i>Sela,</i> that is, Petra, the metropolis of Idumea and the Nabathoean Ishmaelites. Or it may refer in general to those in Arabia-Petraea, who had their dwellings cut out of the rock.
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<br><br><b>the mountains</b>—namely, of Paran, south of Sinai, in <i>Arabic</i> Petraea [VITRINGA].
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<p id="Isa42_12"><b>12. glory...islands</b>— (<a onclick="return mV('Isa',24,15);">Isa 24:15</a>).
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<p id="Isa42_13"><b>13-16.</b> Jehovah will no longer restrain His wrath: He will go forth as a mighty warrior (<a onclick="return mV('Exd',15,3);">Exd 15:3</a>) to destroy His people's and His enemies, and to deliver Israel (compare <a onclick="return mV('Psa',45,3);">Psa 45:3</a>).
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<br><br><b>stir up jealousy</b>—rouse His indignation.
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<br><br><b>roar</b>—image from the battle cry of a warrior.
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<p id="Isa42_14"><b>14. long time</b>—namely, during the desolation of Israel (<a onclick="return mV('Isa',32,14);">Isa 32:14</a>).
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<br><br><b>holden my peace</b>—(Compare <a onclick="return mV('Psa',50,21);">Psa 50:21</a>; <a onclick="return mV('Hab',1,2);">Hab 1:2</a>).
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<br><br><b>cry like a travailing woman,</b> etc.—Like a woman in parturition, who, after having restrained her breathing for a time, at last, overcome with labor pain, lets out her voice with a panting sigh; so Jehovah will give full vent to His long pent-up wrath. Translate, instead of "destroy...devour"; <i>I will at once breathe hard and pant,</i> namely, giving loose to My wrath.
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<p id="Isa42_15"><b>15.</b> I will destroy all My foes.
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<br><br><b>mountains</b>—in Palestine usually planted with vines and olives in terraces, up to their tops.
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<br><br><b>islands</b>—rather, "dry lands." God will destroy His foes, the heathen, and their idols, and "<i>dry up</i>" the fountains of their oracles, their doctrines and institutions, the symbol of which is <i>water,</i> and their schools which promoted idolatry [VITRINGA].
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<p id="Isa42_16"><b>16. blind</b>—God's people, Israel, in captivity, needing a guide. In the ulterior sense the New Testament Church, which was about to be led and enlightened by the Son of God as its leader and shepherd in the wilderness of the Roman empire, until it should reach a city of habitation. "A way...they knew not," refers to the various means ployed by Providence for the establishment of the Church in the world, such as would never have occurred to the mind of mere man. "Blind," they are called, as not having heretofore seen God's ways in ordering His Church.
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<br><br><b>make darkness light,</b> etc.—implies that the glorious issue would only be known by the event itself [VITRINGA]. The same holds good of the <i>individual</i> believer (<a onclick="return mV('Isa',30,21);">Isa 30:21</a>; <a onclick="return mV('Psa',107,7);">Psa 107:7</a>; compare <a onclick="return mV('Hsa',2,6,14);">Hsa 2:6, 14</a>; <a onclick="return mV('Eph',5,8);">Eph 5:8</a>; <a onclick="return mV('Hbr',13,5);">Hbr 13:5</a>).
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<p id="Isa42_17"><b>17. turned back...ashamed</b>—disappointed in their trust; the same phrase occurs in <a onclick="return mV('Psa',35,4);">Psa 35:4</a>.
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<p id="Isa42_18"><b>18. deaf</b>—namely, to the voice of God.
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<br><br><b>blind</b>—to your duty and interest; wilfully so (<a onclick="return mV('Isa',42,20);">Isa 42:20</a>). In this they differ from "the blind" (<a onclick="return mV('Isa',42,16);">Isa 42:16</a>). The Jews are referred to. He had said, God would destroy the heathen idolatry; here he remembers that even Israel, His "servant" (<a onclick="return mV('Isa',42,19);">Isa 42:19</a>), from whom better things might have been expected, is tainted with this sin.
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<p id="Isa42_19"><b>19. my servant</b>—namely, Israel. Who of the heathen is so blind? Considering Israel's high privileges, the heathen's blindness was as nothing compared with that of Israelite idolaters.
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<br><br><b>my messenger...sent</b>—Israel was designed by God to be the herald of His truth to other nations.
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<br><br><b>perfect</b>—furnished with institutions, civil and religious, suited to their <i>perfect</i> well-being. Compare the title, "Jeshurun," the <i>perfect</i> one, applied to Israel (compare <a onclick="return mV('Isa',44,2);">Isa 44:2</a>), as the type of Messiah Or translate, the <i>friend</i> of God, which Israel was by virtue of descent from Abraham, who was so called (<a onclick="return mV('Isa',41,8);">Isa 41:8</a>), [GESENIUS]. The language, "my servant" (compare <a onclick="return mV('Isa',42,1);">Isa 42:1</a>), "messenger" (<a onclick="return mV('Mal',3,1);">Mal 3:1</a>), "perfect" (<a onclick="return mV('Rom',10,4);">Rom 10:4</a>; <a onclick="return mV('Hbr',2,10);">Hbr 2:10</a>; <a onclick="return mV('1Pe',2,22);">1Pe 2:22</a>), can, in the full antitypical sense, only apply to Christ. So <a onclick="return mV('Isa',42,21);">Isa 42:21</a> plainly refers to Him. "Blind" and "deaf" in His case refer to His endurance of suffering and reproach, as though He neither saw nor heard (<a onclick="return mV('Psa',38,13,14);">Psa 38:13-14</a>). Thus there is a transition by contrast from the moral <i>blindness</i> of Israel (<a onclick="return mV('Isa',42,18);">Isa 42:18</a>) to the patient blindness and deafness of Messiah [HORSLEY].
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<p id="Isa42_20"><b>20. observest</b>—Thou dost not <i>keep</i> them. The "many things" are the many proofs which all along from the first God had given Israel of His goodness and His power (<a onclick="return mV('Deu',4,'32-38');">Deu 4:32-38</a>; <a onclick="return mV('Deu',29,'2-4');">29:2-4</a>; <a onclick="return mV('Psa',78,'1-72');">Psa 78:1-72</a>; <a onclick="return mV('Psa',105,'1-45');">105:1-45</a>).
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<br><br><b>he</b>—transition from the second to the third person. "Opening ...ears," that is, though he (Israel) hath his ears open (see on JFB for <a href="./Comm/jfb/Isa/Isa006.html#Isa6_10">Isa 6:10</a>). This language, too (see on JFB for <a href="./Comm/jfb/Isa/Isa042.html#Isa42_19">Isa 42:19</a>), applies to Messiah as Jehovah's <i>servant</i> (<a onclick="return mV('Isa',50,5);">Isa 50:5</a>; <a onclick="return mV('Psa',40,6);">Psa 40:6</a>).
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<p id="Isa42_21"><b>21. his righteousness</b>—not His people's, but His own; <a onclick="return mV('Isa',42,24);">Isa 42:24</a> shows that they had no righteousness (<a onclick="return mV('Isa',45,24);">Isa 45:24</a>; <a onclick="return mV('Isa',59,16);">59:16</a>). God is <i>well pleased</i> with His Son ("in whom My soul <i>delighteth,</i>" <a onclick="return mV('Isa',42,1);">Isa 42:1</a>), "who fulfils all <i>righteousness</i>" (<a onclick="return mV('Mat',3,15);">Mat 3:15</a>) for them, and with them for His sake (compare <a onclick="return mV('Isa',42,6);">Isa 42:6</a>; <a onclick="return mV('Psa',71,16,19);">Psa 71:16, 19</a>; <a onclick="return mV('Mat',5,17);">Mat 5:17</a>; <a onclick="return mV('Rom',10,3,4);">Rom 10:3-4</a>; <a onclick="return mV('Phl',3,9);">Phl 3:9</a>). Perhaps in God's "righteousness" here is included His <i>faithfulness to His promises</i> given to Israel's forefathers [ROSENMULLER]; because of this He is well pleased with Israel, even though displeased with their sin, which He here reproves; but that promise could only be based on the <i>righteousness of Messiah,</i> the promised seed, which is <i>God's</i> righteousness.
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<p id="Isa42_22"><b>22. holes</b>—caught by their foes in the <i>caverns</i> where they had sought refuge [BARNES]. Or bound in subterranean dungeons [BARNES].
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<br><br><b>prison-houses</b>—either literal prisons, or their own houses, whence they dare not go forth for fear of the enemy. The connection is: Notwithstanding <i>God's</i> favor to His people for His righteousness' sake (<a onclick="return mV('Isa',42,21);">Isa 42:21</a>), 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 (<a onclick="return mV('Isa',42,7);">Isa 42:7</a>).
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<br><br><b>none saith, Restore</b>—There is no deliverer (<a onclick="return mV('Isa',63,5);">Isa 63:5</a>).
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<p id="Isa42_23"><b>23.</b> A call that they should be warned by the past judgments of God to obey Him for the time to come.
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<p id="Isa42_24"><b>24. Who</b>—Their calamity was not the work of chance, but God's immediate act for their sins.
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<br><br><b>Jacob...Israel...we</b>—change from the third to the first person; Isaiah first speaking to them as a prophet, distinct from them; then identifying himself with them, and acknowledging His share in the nation's sins (compare <a onclick="return mV('Jos',5,1);">Jos 5:1</a>).
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<p id="Isa42_25"><b>25. him</b>—Israel (<a onclick="return mV('Isa',42,24);">Isa 42:24</a>).
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<br><br><b>strength of battle</b>—violence of war.
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<br><br><b>it</b>—the <i>battle</i> or war (compare <a onclick="return mV('Isa',10,16);">Isa 10:16</a>).
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<br><br><b>knew not</b>—knew not the lesson of repentance which the judgment was intended to teach (<a onclick="return mV('Isa',5,13);">Isa 5:13</a>; <a onclick="return mV('Isa',9,13);">9:13</a>; <a onclick="return mV('Jer',5,3);">Jer 5:3</a>).
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