Exegetical and Hermeneutical Commentary of Isaiah 42:25
Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid [it] not to heart.
25. Therefore should be simply and. the strength of battle ] the violence of war, which (as in ch. Isa 9:18 ff. etc.) is compared to a fire. he knew not ] i.e. “understood it not;” hardly, “heeded it not.” Israel felt its calamities keenly enough, but did not comprehend their significance, as a visitation from Jehovah. Note the contrast in ch. Isa 43:2.
Fuente: The Cambridge Bible for Schools and Colleges
Therefore he hath poured upon him the fury of his anger – His righteous indignation in the overturning of their nation, the destruction of their temple and city, and in carrying them captive into a distant land.
And it hath set him on fire – That is, the fury of Yahweh kindled the flame of war all around the Jewish nation, and spread desolation everywhere.
Yet he knew not – They refused to attend to it, and lay it to heart. They pursued their ways of wickedness, regardless of the threatening judgments, and the impending wrath of God. They did not consider that these evils were inflicted for their crimes, nor did they turn from their sins when they were thus threatened with the wrath of God.
Fuente: Albert Barnes’ Notes on the Bible
Isa 42:25
It hath set him on fire round about
Playing with fire
Because of their unfaithfulness, God gave up His people to divers judgments, and yet the prophet has to deplore that Israel failed to recognise the hand of God in their tribulation; they would not understand and repent; although they were burned, yet they laid it not to heart.
Consider–
I. THE DESTRUCTIVENESS OF SIN. It hath set him on fire round about. It was the purpose of God that Israel should dwell in safety in a rich and pleasant land. But the chosen people sinned against God, so He gave Jacob for a spoil and Israel to the robbers. Sometimes the plague wasted the land, sometimes the great army of locusts and caterpillars, at other times the land was devastated by fire and sword. In the text we behold invading armies overrunning the country, leaving it a smoking ruin. So sin has spoiled the world. Our nation, that might be so entirely rich and happy, is plagued with miseries; houses which might be paradises are hells; hearts which might be watered gardens are full of blackness. And there is nothing arbitrary in this retribution (Isa 1:31). The idolater is as tow, and his work is the spark which ignites the blaze of destruction. Oh, hesitate l you cannot break the law but it is as fire among the dry stubble, bringing with it an inevitable train of disasters and miseries.
II. THE INFATUATION OF SINNERS. Yet he knew it not. Yet he laid it not to heart. The proverb says, The burnt child dreads the fire. This is equally true of men in their business life. Let a man speculate in some concern or other that turns out badly, people say, Ah! he has burnt his fingers. Now, when a man has done that, beware how you approach him with your rosy prospectuses. He will show you his blisters, and send you away with scant courtesy. As the Orientals say, He who has suffered from a firebrand is afraid of a firefly. A victim is afraid of anything that bears the most distant likeness to that from which he suffered. This is rational. But men are not thus cautious in regard to the moral life. There they blind themselves, harden themselves, and when Gods judgments are let loose upon them they will not see, when they are burned they will not lay it to heart. What a striking illustration of this we have in Pharaoh! The history of Israel is an illustration, on a larger scale, of the same blindness and insensibility. How many times did their idolatry bring them into trouble! And yet they would not hear, they would not see, until wrath came upon them to the uttermost in the captivity of Babylon, in their overthrow by the Romans. How often do we ourselves fail to take to heart Gods sharp yet gracious warnings! How is it that, whilst we dread the fire which burns the skin, we do not fear the fire which sears the soul?
1. The fire which burns sears. The action of sin destroys sensibility, so do neglected judgments (Jer 6:15). Let us lay to heart the first sense of shame, the first warning, the first rebuke! When a choice ornament is unhappily slightly fractured there is great and sincere distress; but the next accident is taken lightly, and only provokes the merry rejoinder, Oh, it was cracked! When a thing is stained or fractured, a spot or crack more or less after that seems of no great consequence.
2. The fire which burns seduces. If men once begin to lack sincerity, to disregard the still, small whisper of conscience, to trifle with the fine health of the pure and faithful soul, sin, despite all its implied agony, soon acquires an indescribable fascination–we suffer through it, and yet we cling to it. Illustration, the moth and the flame. So men are fascinated by the flame which consumes them. In the whole mystery of iniquity is nothing more mysterious than the way in which sin seems to master the reason of men, and to allure and charm them to ruin. So Israel was fascinated by idolatry; dreadfully plagued as they were for their lapses, they could not resist the glamour. So it is with men once committed to the hypnotic power of evil–they linger on the verge of death.
3. The fire which burns spares. Strange reason this, but it is a reason. There was an element of mercy in the judgments of Israel, and very mercy was misconstrued and turned into lasciviousness (Isa 1:5; Isa 1:7). Children playing with fire are sometimes only slightly injured, and then they make light of it, and repeat their trifling; and perhaps in the end they pay very dearly indeed. So it was with the Jews. They lost a bit of territory; they were compelled to pay tribute; some of them fell by the sword, or were carried into captivity; they were afflicted in measure, and they presumed. So it is still (Ecc 8:11). The law of retribution is ever working in human life; ever and anon it drops blazing warnings at our feet; and be sure the day of the Lord will come, when He will arise and judge the earth in righteousness, when wrath to the uttermost will come upon the obstinately disobedient. Gods sparing mercies appeal to you to sin no more. (W. L. Watkinson.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 25. The fury of his anger – “The heat of his wrath”] For chammah, the Bodl. MS. has chammath, in regimine, more regularly.
It hath set him on fire round about] So thoroughly hardened are the Jewish people, that they are represented as being in a house on fire, and even scorched with the flames, without perceiving their danger, or feeling that they are hurt! What a picture of mental induration! and this is their state to the present day. But by whom shall Jacob arise? for in this sense he is small indeed. Many efforts have been made to Christianize them, but without effect; and is this to be wondered at, while we tell them how great they are, how learned, how wise, how much we owe to them, that they are still the peculiar people of God, &c., &c.? If all this be true, what can they gain by becoming Christians? Whereas a more stupid, proud, hardened, ignorant people can scarcely be found in the civilized world, and they are most grossly ignorant of their own Scriptures.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The fury of his anger, and the strength of battle; most grievous judgments.
Yet he knew not; they were secure and stupid under Gods judgments, neither fearing them when threatened, nor truly sensible of Gods hand in them, and of the causes of Gods displeasure against them, and of the means of cure.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. himIsrael (Isa42:24).
strength of battleviolenceof war.
itthe battle orwar (compare Isa 10:16).
knew notknew not thelesson of repentance which the judgment was intended to teach(Isa 5:13; Isa 9:13;Jer 5:3).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore he hath poured upon him the fury of his anger,…. The Lord was angry with these people for their rejection of the Messiah, and contempt of his Gospel; and therefore his wrath came upon them to the uttermost, not in some small drops, but in great abundance, to the utter ruin of their nation, city, and temple. Josephus says e,
“the Romans came to subdue Palestine, but their coming was the pouring out of the heat of the wrath of the Lord:”
and the strength of battle; or “war”; all the miseries and calamities that are the effects of war. The Targum is,
“he hath brought upon them the strength of his warriors;”
the Roman soldiers:
and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart; the Roman army set fire first to the lower part of the city of Jerusalem, and then the higher f, and wholly consumed it; and yet this has not to this day brought this people to lay it to heart, to consider and observe the true reason of it, their rejection of the Messiah.
e Josephus apud Forerium in loc. f Josephus de Bello Jud. l. 7. c. 7. sect. 2. and c. 8. sect. 5.
Fuente: John Gill’s Exposition of the Entire Bible
25. Therefore he hath poured upon him. Because the chastisements by which the Lord had begun, and would afterwards continue, to punish the Jews, were very severe, the Prophet employs metaphorical language to express their vehemence. He says that the Lord poureth out his fury, as if a thunderbolt were discharged with violence, or as if waters burst forth, to spread devastation far and wide on the surrounding country; just as, at the deluge, when
“
the flood-gates of the deep were broken up, and the windows of heaven were opened,” (Gen 7:11,)
the waters burst forth with prodigious force and violence.
And the strength of war. He next employs a different figure, that God assembles his forces to make war, that he may attack the people with unrelenting hostility. If this be supposed to mean the enemies whom the Lord raised up against the Jews, I do not greatly object to the interpretation; for it is certain that they were raised up by the judgment of God. What else was Nebuchadnezzar than God’s scourge? (Jer 51:20.) But, for my own part, I think that this also ought to be viewed as metaphorical language, meaning that “God rushes forth violently, like an armed enemy, and pours out his fury on the people.” He has various ways of making war; for he chastises his people sometimes by famine, sometimes by war, and sometimes by pestilence; and therefore I think that he includes here scourges of every kind by which the Lord strikes his people. If we sometimes think that they are too harsh and severe, let us consider how heinous our sins are; for we shall not find that he is immoderate or excessively severe in inflicting punishment.
And he gave no heed to it. Again the Prophet exclaims against that gross stupidity with which the Jews were struck, so that they did not perceive their affliction, nor raise their eyes to heaven, so as to acknowledge that the Lord was the avenger and author of it. (161)
And he laid it not to heart. To “lay a thing to heart” is to consider attentively and diligently; for if this thought came into our minds, and were deeply engraven on our hearts, “God is judge, and hath justly punished us,” we should immediately repent. At present the whole world is oppressed by so many calamities, that there is scarcely a spot that is free from the wrath of God; yet no person gives heed to it, but all fiercely and rebelliously contend with him; and therefore we need not wonder that he inflicts on men such dreadful punishment, and pours out his wrath on all sides, when the world opposes him with inveterate rebellion.
(161) “ Pour recognoistre Dieu, qui les chastioit si rudement.” “To acknowledge God, who chastise them so severely.”
Fuente: Calvin’s Complete Commentary
(25) The fury of his anger.Better, the burning heat of His wrath, and the violence of war. Historically, the words seem to find a better fulfiment in the wars and rumours of wars (Mat. 24:6) than in the long equable continuance of the exile.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Isa 42:25. Therefore he hath poured, &c. The force and elegance of the metaphor in this verse is very great. Of all natural evils which affect the human mind, which arouse and awaken it, none do so with greater quickness than fire; than a mighty flame, encompassing a man on every side. No sleep, no lethargy is so great, which this will not shake off; and yet the stupor and insensibility of the Jews is here represented to be so great, that in the midst of fire and flame, which they might and ought to think was kindled by God, they inquired not into the causes of this judgment. They knew them not, nor considered them; but, persisting in their impenitence and stupidity, applied not to God in repentance and faith, nor humbled themselves before him. See Amo 2:4-5 and Vitringa.
REFLECTIONS.1st, That these words belong to Christ we are assured, Mat 12:17-21. We have,
1. His designation to his office, and qualification for it. Behold! with wonder and love, my servant, though equal with the Father as touching his Godhead, yet humbling himself to the form of a servant, for us men and our salvation; whom I upheld; for as men, Christ received power and strength from the Father, to enable him to accomplish the arduous work of redemption; or on whom I lean, expressive of the confidence that God reposed in him, to fulfil the work appointed him, as much to his glory as his faithful people’s good; mine elect, chosen and designed for the work; in whom my soul delighteth, his obedience, sufferings, sacrifice, and all that he did, being always highly pleasing to his Father; I have put my Spirit upon him, fully qualifying and enabling him for the execution of all he hath undertaken. Note; (1.) The highest honour is to be a servant of God. (2.) There never was but one under the sun in whom, for his own sake, God could say my soul delighteth. (3.) If God bid us minister, he will supply the ability.
2. His exercise of his office. He shall bring forth judgment to the Gentiles, the Gospel, which is to be the rule and guide of all his converted people: He shall not cry, nor lift up, nor cause his voice to be heard in the street, as coming with human pomp and grandeur, for his kingdom was not of this world. A bruised reed shall he not break, so tender are his compassions towards the weak and tempted, who are cast down under their trials, but supported and strengthened by him, that they may not utterly faint; and the smoking flax shall he not quench, where the smallest gracious appearances are seen, he will not despise, but cherish them, and fan the smoking flax into a flame: he shall bring forth judgment unto truth, accompanying the word of his truth with divine power. He shall not fail, nor be discouraged amid the arduous works in which he shall be engaged, till he have set judgment in the earth, established his glorious Gospel, which is so productive of judgment and righteousness among men, and the isles shall wait for his law; the distant nations of Gentiles offering themselves willing scholars at the feet of his ministers. The LXX, from whom the passage is quoted, Mat 12:21 render it, And in his names shall the Gentiles trust.
2nd, God, having ushered in the glorious personage appointed by him for the salvation of his faithful people, here encourages and authorizes him to proceed in his undertaking.
1. He gives him his orders, as the Almighty Creator of all, able abundantly to support him in the exercise of his office. He calls him in righteousness, in a way wherein the divine perfections were eminently to be magnified; or with righteousness, being himself a righteous person, and who in his nature and practice knew no sin: he promises to uphold and keep him, that no difficulties may discourage, nor enemies prevail against him; to give him for a covenant of the people, to be their great covenant-head, as through him all the blessings of the covenant are to be freely received: two of the most eminent of which are mentioned, [1.] He is given for a light of the Gentiles, to open the blind eyes, both to be the light of the world which lay in darkness and the shadow of death, and also to bestow power on the fallen mind of man to see this light of life, without which it shineth in darkness. Note; The mind of man, yea, of the wisest, continues in utter darkness respecting spiritual things, without divine illumination. [2.] He is sent to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house; we are by nature the slaves of sin and Satan; and even when we have light enough through grace to see and deplore our misery, we have no power to set ourselves at liberty; it is the Lord Jesus who must interpose to break our bands, and bring us forth into the glorious liberty of the sons of God.
2. He confirms his commission by his great name, Jehovah, who, in the investiture of the Redeemer, intends to exalt his own glory, and will not suffer idols to be his rivals; but will condignly punish those who ascribe to them the praise due to him alone. And as he has fulfilled his former promises, so will he also accomplish the new things that he now declares, relative to the deliverance of the Jews under Cyrus, the incarnation of the Messiah, and the success of his Gospel; which, before they spring forth into act, he foretels, and shall be as surely fulfilled in their season, as any past prophesies had been. Note; God hath still new mercies in store; while we have faith to trust him, he will not, cannot fail us.
3. The whole church is called upon to exalt God’s praise for the redemption of Jesus. From the ends of the earth, to which the Gospel should be spread, the grateful song must arise; those who go down to the sea, the Tyrians and Phoenicians, and other maritime nations, the Arabians, and the most savage inhabitants of the desart and the rock, civilized by the preaching of the Gospel, must join in the work of praise, till the sound should be universal, and the knowledge of the glory of God be wafted to the most distant isles of the sea. This was in a measure the case under the ministry of the apostles, and we expect a still more glorious day, when praises for redeeming love shall be sung from pole to pole.
3rdly, We have,
1. The victory which the Lord will obtain over his enemies. As a man of war he will rush upon them with a cry, and prevail, his Gospel being made effectual to the casting down all the strong-holds of darkness. For a long while he seemed to pay no regard to the heathen world, winking at the times of their ignorance; but now he sends his elect minister Jesus, he will destroy and devour at once; they who submit not to the calls of his mercy, must perish under the rod of his judgments. The greatest, high as mountains, are not too mighty to escape; nor the least, though mean as the grass, so small as to be overlooked: and every impediment shall be removed, as at the passage of Israel through the Red Sea, that his word may have free course, and run, and be glorified.
2. He will bring home his faithful people to himself. I will bring the blind, those that were spiritually ignorant of the ways of God, by a way that they knew not, even Christ the living way, hid from ages and generations, but now revealed to the Gentiles; I will lead them in paths that they have not known, the path of holiness and life; I will make darkness light before them, shining on their path, and making it plain before their faces; and crooked things straight, removing all obstructions, and forming their once crooked and perverse ways by his divine grace, conformably to his holy mind and word. These things will I do unto them, and not forsake them, but perfect in the faithful the salvation here begun.
3. The idolaters, being converted, shall now be made ashamed of their idols; or those who persisted in their worship be confounded to find how little they can profit them in a day of wrath.
4thly, We have,
1. A general exhortation addressed to the spiritually deaf and blind, whether Jews or Gentiles, to hear and see. For though the mere exercise of their natural faculties was by no means sufficient for the attaining of divine knowledge, yet, as they had ears to hear, and eyes to see the word of truth, they were bound to make use of the appointed means. Note; They who wilfully turn away their eyes from the truth, and will not use them to examine the scriptures, are justly given up to judicial blindness.
2. A sharp reproof is given to the Jewish people. Who is blind but my servant, or deaf as my messenger that I sent? or, as some render it, those to whom I send my messenger? They who had every opportunity of spiritual knowledge, were more criminally ignorant than their Gentile neighbours, and their teachers blind leaders of the blind. Who is blind as he that is perfect, and blind as the Lord’s servant? the Scribes and Pharisees, who most boasted of their high attainments, were most obstinate in rejecting Christ and his Gospel. Seeing many things, or pretending to see at least, but thou observest not the evidences of Christ’s divine mission in his miracles; opening the ears to the preaching of Christ and his apostles; but he hearetb not to any saving purpose, but cavilled, and rejected the counsel of God against their own souls. Note; (1.) Spiritual blindness is grievously common, even among the professors of religion. (2.) They who have the highest conceit of their own natural excellence, are most grievously ignorant both of God, his law, and their own vile hearts. (3.) It is a deplorable case when they, who should be teachers of others, are blind and erroneous themselves. (4.) None usually are so obstinate in prejudice and ignorance as those who, having assumed the character of God’s messengers, count it a dishonour to have it but suggested that they themselves are out of the way. (5.) They who, through ignorance in their ministry, mislead and ruin others’ souls as well as their own, may expect to receive greater damnation.
3. God will be glorified, notwithstanding their obstinacy. The Lord is well pleased for his righteousness’ sake; he will magnify the law, and make it honourable; either by the execution of just judgment on the rejecters of his truth, or as the words may refer to Christ, for whose righteousness’ sake God is well pleased with all who are found in him; since, by his obedience unto death, he hath in the highest measure magnified the divine law in their behalf, and restored the honour it had lost by their violations of it.
4. The destruction of the whole people is foretold, because of their rejection of the Gospel. They are given up to the Romans to be robbed, spoiled, and snared; dragged from their lurking-places, and imprisoned, without prospect of deliverance. They would not be admonished of this judgment coming upon them, till it was impossible to avert it. God’s hand in their ruin was evident, and acknowledged even by Titus, their destroyer, because of their obstinate disobedience. Therefore wrath to the uttermost overtook them, and to this day the heavy stroke is still upon them; yet they will not acknowledge the rejection of Jesus as the cause, nor lay it to heart; the vail being yet unremoved, and their measure of chastisement not yet full. Note; (1.) Of the many who hear God’s word, too few pay it the attention that it deserves. (2.) Disregard of God’s warnings is sure to bring down his wrath. (3.) All suffering comes ultimately from God’s hand, whatever instruments are employed. (4.) Sin, which now provokes God’s anger against the sinner in temporal afflictions, will, if unrepented of, shortly kindle that fire of eternal wrath which never can be quenched.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
Lord! help both him that writes, and him that reads, to attend to thy call; and while Jehovah is proclaiming concerning his dear Son; and describing him as a most blessed Saviour; O for grace to answer with hosannas, blessed be he that cometh in the name of the Lord! Yea, Lord, on our bended knees, in transports of rejoicing, we would pray for grace to receive the ever blessed Jesus as the Father’s first, and best, and most comprehensive of all blessings: and to make use of Christ, as the Father hath intended, to our salvation; and his glory!
We bless thee, O Lord, for thus holding forth Jesus to the Church. He is, indeed, everything that is lovely in himself, and everything that is gracious for his people. He is meek, and having salvation; a full and all sufficient Saviour; an able and well-qualified Saviour; a kind and tender-hearted Saviour. Yea, precious Jesus, thy people know thee, and have proved thee, that thou art all this, and more; for never hast thou, in any one instance, broken the bruised reed, or quenched the smoking flax.
But while we praise thee, almighty Father, for what thou hast said to us, concerning our glorious Head, and for our encouragement to come to him, we still find cause to bless thee yet more, for what thou hast said to him for us, and as our covenant Head; that he is thine elect, in whom, as the Church’s Surety and Mediator, thy soul delighteth. Oh, the blessed assurance, that Jehovah is well pleased for his righteousness sake! O the unspeakable felicity, that
Christ, in our own nature, hath magnified the law, and made it honourable! And O the well-grounded hope, that as Christ is given of our God and Father, as a covenant of the people, and accepted as such; all his people must be found in him, be accepted in him; and be everlastingly secured in him, from all possibility of danger, in life or death, in time and to all eternity! Remember; Lord! we would humbly say, thy word, wherein thou hast caused us to hope. Look upon the face of thine Anointed, and do as thou hast said: I have said, mercy shall be built up forever, are thine own words O Lord; and therefore, as thou hast sworn unto our David, so let his seed be established forever, and do thou build up his throne unto all generations! Blessed be God for Jesus Christ! Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 42:25 Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid [it] not to heart.
Ver. 25. And it hath set him on fire. ] When the country was wasted, the city and temple burnt and ruined. Read Josephus, Lege, inquam, et luge. I say read and weep.
And he laid it not to heart.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
strength = strength (for prevailing). Not the same word as in Isa 41:1, Isa 41:10. Hebrew. ‘azaz : i.e. battle that prevailed against Israel.
Fuente: Companion Bible Notes, Appendices and Graphics
he hath poured: Lev 26:15-46, Deu 32:22, Psa 79:5, Psa 79:6, Eze 7:8, Eze 7:9, Eze 20:34, Eze 22:21, Eze 22:22, Nah 1:6, Rev 16:1-21
and it hath: 2Ki 25:9
he knew: Isa 9:13, Jer 5:3, Hos 7:9, Rev 9:18-21, Rev 16:9
yet he laid: Isa 57:11, Mal 2:2
Reciprocal: 1Sa 25:25 – regard 2Ch 12:7 – and my wrath 2Ch 34:25 – my wrath Psa 10:5 – thy judgments Psa 78:49 – cast Ecc 7:14 – but Isa 24:6 – hath Isa 43:28 – and have Isa 47:6 – wroth Jer 7:20 – Behold Jer 12:11 – layeth Jer 15:14 – a fire Jer 52:4 – pitched Lam 2:3 – he burned Lam 2:4 – he poured Eze 30:8 – when I Eze 36:18 – I poured Hos 8:14 – I will send Amo 4:9 – yet Hag 2:17 – yet Mat 24:39 – General
Fuente: The Treasury of Scripture Knowledge
Isa 42:25. Therefore he hath poured upon him the fury, &c. Most grievous judgments. It hath set him on fire round about This was literally fulfilled when the Chaldean army took their city, and burned both it and their temple. Yet he knew it not Considered it not: they were secure and stupid under Gods judgments; neither fearing them when threatened, nor truly sensible of Gods hand in them, of the causes of Gods displeasure, or of the means of cure. The reader will easily observe, that the force and elegance of the metaphor in this verse are very great. Of all natural evils which affect the human mind, which arouse and awaken it, none do so with greater quickness than fire, than a mighty flame encompassing a man on every side. No sleep, no lethargy is so great, which this will not shake off; and yet the stupor and insensibility of the Jews are here represented to be so great, that in the midst of the fire and flame, which they might and ought to think kindled by God, they inquired not into the causes of this judgment. They knew them not, nor considered them; but, persisting in their impenitence and stupidity, applied not to God in faith and repentance, nor humbled themselves before him. See Vitringa.