Exegetical and Hermeneutical Commentary of Isaiah 51:4
Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.
4. Hearken unto me ] Better as R.V. Attend unto me, the verb being different from that used in Isa 51:1 ; Isa 51:7.
a law shall proceed from me ] See ch. Isa 2:3 (“for out of Zion shall go forth Trh ”). For a law ( trh) read, as usual, instruction. The word judgment in the next line is probably to be rendered “religion” as in Isa 42:1; Isa 42:3-4 (see on Isa 42:1).
The verb rendered “make to rest” has three meanings in the O.T. ( a) to “cause to rest” (Jer 31:2) or “be at rest” (ch. Isa 34:14), ( b) to “set in commotion” (Jer 50:34, see on Isa 51:15 below), and ( c) to “do a thing in the twinkling of an eye” (Jer 49:19). Of these ( a) is alone possible in the present connexion, though hardly quite suitable; the sense “establish,” given by some critics, seems to have no sufficient support. By the LXX. the word is taken with Isa 51:5, and in the sense ( c), and this suggests the true reading, although it requires a slight modification of the following word. The construction would be the same as in Jer 49:19, and the rendering perhaps, “Suddenly I bring near my righteousness.” The word is at all events superfluous in Isa 51:4, the last clause of which reads simply: and my judgement for a light of the peoples (cf. Isa 49:6).
Fuente: The Cambridge Bible for Schools and Colleges
4 6. The universal extension of the true religion is the second ground of comfort which the prophet is commissioned to offer to his fellow believers. The language of Isa 51:4-5 is obviously moulded on that of ch. Isa 42:1-4; the functions there assigned to the Servant of the Lord are here assumed by Jehovah Himself. At the same time the thought is implied that the restored Israel is to be the bearer of salvation to the world at large, and thus the further idea is suggested that the ideal represented by the Servant will be realised by the people of Israel when it emerges purified from the discipline of the Captivity.
Fuente: The Cambridge Bible for Schools and Colleges
Hearken unto me, my people – Lowth reads this;
Attend unto me, O ye people,
And give ear unto me, O ye nations.
The reason why he proposes this change is, that he supposes the address here is made to the Gentiles and not to the Jews, and in favor of the change he observes, that two manuscripts read it in this manner. Gesenius (Commentary) says that three codices read ammiym (peoples), instead of amiy (my people); and that thirteen MSS. read le’umiym (nations), instead of leumiy (my nation). Noyes also has adopted this reading. But the authority is too slight to justify a change in the text. The Vulgate reads it in accordance with the present Hebrew text, and so substantially do the Septuagint. They render it, Hear me, hear me, my people, and ye kings, give ear unto me. It is not necessary to suppose any change in the text. The address is to the Jews; and the design is, to comfort them in view of the fact that the pagan would be brought to partake of the privileges and blessings of the true religion. They would not only be restored to their own land, but the true religion would be extended also to the distant nations of the earth. In view of this great and glorious truth, Yahweh calls on his people to hearken to him, and receive the glad announcement. It was a truth in which they were deeply interested, and to which they should therefore attend.
For a law shall proceed from me – The idea here is, that Yahweh would give law to the distant nations by the diffusion of the true religion.
And I will make my judgment to rest for a light – The word judgment here is equivalent to law, or statute, or to the institutions of the true religion. The word rendered here to rest ( aregiya from raga), Lowth renders, I will cause to break forth. Noyes renders it, I will establish. The Vulgate, Requiescet – Shall rest. The Septuagint renders it simply, My judgment for a light of the nation. The word properly means to make afraid, to terrify, to restrain by threats; rendered divideth in Job 26:12; Isa 51:15; then, to be afraid, to shrink from fear, and hence, to be still, or quiet, as if cowering down from fear. Here it means that he would set firmly his law; he would place it so that it would be established and immovable.
Fuente: Albert Barnes’ Notes on the Bible
Isa 51:4-6
Hearken unto Me, My people
The absolute in human history
Time works mighty changes in human life.
Amidst the ceaseless whirl of mutation, is there nothing unchangeable? Is life made up entirely of volatile contingencies? Has it no absolute elements? Oh, for a rock in this ebbing sea, where we might stand secure as the wreck of years floats by! This Scripture responds to our questions, and meets our aspirations. The word law designates Gods revelation; judgment and righteousness are interchangeable terms, expressing the one idea–rectitude. The great truths, therefore, enfolded in this rich oriental garb, are that rectitude and salvation are the elements of Gods revelation; and that these elements are the absolute in human history.
I. THEY ARE FOR ALL LANDS–world-wide in their aspect–a light of the people. Man is, confessedly, a corrupt intelligence; and, in the nature of things, a knowledge of his state is essential to his improvement. Will he ever seek a remedy or ask for a refuge until he has felt the disease or descried the peril? Whence comes this discovery? Nothing less than a special revelation of rectitude can meet the case. By the law is the knowledge of sin. Next comes the other element–salvation. Each of these two elements of our religion is equally necessary for man everywhere. The value, however, of each depends upon mutual connection; each is useless by itself.
II. THESE BLESSINGS ARE FOR ALL TIMES, AS WELL AS FOR ALL LANDS. The heavens shall vanish away like smoke, etc. These words suggest three solemn considerations–
1. That man is related to two distinct systems of things, the one involving the heavens and the earth, the other righteousness and salvation–the one material, the other spiritual. This twofold relation is a peculiarity of our history. The other tenants of the globe are related to the material as we are. But with the spiritual they appear to have no connection.
2. That one of the systems to which man is related is transient, the other is permanent.
3. That the permanent system should command mans chief concern. Hear the sum of this address:–Beware of practical materialism. (D. Thomas, D.D.)
Righteousness and salvation
I. THE CHARACTER OF THOSE SPECIALLY ADDRESSED. By comparing the first and the seventh with the fourth verse of the chapter, we find four leading features of their character set forth:
1. They are said to know righteousness.
2. To follow after righteousness.
3. To seek the Lord.
4. To have the law of God in their hearts.
II. THE ADDRESS ITSELF. It constitutes a sublime prophetic description of those spiritual blessings to be ripened by the advent of the Messiah. It foretells the setting up of that kingdom which cometh not by outward observation, but which is righteousness, and peace, and joy in the Holy Ghost–the publication of that better covenant established on better promises. Many topics of deep interest are suggested by this prophetic setting forth of the blessings and triumphs of the Gospel. The text fully asserts–
1. Their certainty.
2. Their perpetuity. (T. Page, M.A.)
An evangelical law
The law here meant (Isa 51:4) is that of Zion Isa 2:3), as distinguished from that of Sinai–the Gospel of redemption. (F. Delitzsch, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. My people – O my nation – “O ye peoples – O ye nations”] For ammi, my people, the Bodleian MS. and another read ammim, ye peoples; and for leumi, my nation, the Bodleian MS. and eight others, (two of them ancient,) and four of De Rossi’s, read leummim, ye nations; and so the Syriac in both words. The difference is very material; for in this case the address is made not to the Jews, but to the Gentiles, as in all reason it ought to be; for this and the two following verses express the call of the Gentiles, the islands, or the distant lands on the coasts of the Mediterranean and other seas. It is also to be observed that God in no other place calls his people leummi, my nation. It has been before remarked that transcribers frequently omitted the final mem of nouns plural, and supplied it, for brevity’s sake, and sometimes for want of room at the end of a line, by a small stroke thus /; which mark, being effaced or overlooked, has been the occasion of many mistakes of this kind.
A law shall proceed from me] The new law, the Gospel of our Lord Jesus. Kimchi says, “After the war with Gog and Magog the King Messiah will teach the people to walk in the ways of the Lord.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Hearken unto me, my people: seeing the Gentiles will hearken to me, as I have formerly told you, take heed that you Jews, whom I chose to be my peculiar people, do not reject my counsel, nor forsake your own mercies, as I fear you will do.
A law; a new law, even the doctrine of the gospel, which ought to have the force of a law with you, and I expect your obedience to it, no less than to my law delivered by Moses.
I will make my judgment to rest: judgment is here the same thing with law in the former clause, the word of God, which is frequently called judgment, as hath been observed again and again, or the evangelical doctrine, of which he saith that he will make it to rest, i.e. settle and establish it; whereby he may-possibly intimate the stability and perpetuity of this light in the church, that it shall not be like the light of the Mosaical dispensation, which was only to shine for a season, even until the time of reformation, Heb 9:10, when all those dark shadows were to vanish and give place to the Sun of righteousness, and to that kingdom and state that should never be moved, as we read, Dan 2:44; Heb 12:26-28, and in many other places.
For a light of the people, Heb. of or to the peoples; not only to you Jews, but unto people of all sorts and nations, who shall receive and walk in that light which you will reject, and use all possible endeavours to extinguish.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. my peoplethe Jews. Thisreading is better than that of GESENIUS:”O peoples . . . nations,” namely, the Gentiles. The Jewsare called on to hear and rejoice in the extension of the truereligion to the nations; for, at the first preaching of the Gospel,as in the final age to come, it was from Jerusalem that thegospel law was, and is, to go forth (Isa2:3).
law . . . judgmentthegospel dispensation and institutions (Isa42:1, “judgment”).
make . . . to restestablishfirmly; found.
light, &c. (Isa42:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Hearken unto me, my people,…. His special people, whether Jews or Gentiles, chosen by him, taken into covenant with him; given to Christ, redeemed by him as a peculiar people, and called by his grace; these are exhorted to hearken to him; to his word, as the Targum; see
Isa 51:1:
and give ear unto me, O my nation; not the nation of the Jews only, but the Gentiles; a nation taken out of a nation, even out of all nations; a chosen and a holy nation. The Septuagint and Arabic versions render it “kings”; such are made kings and priests unto God: see 1Pe 2:9,
for a law shall proceed from me; not the Sinai law, but the Gospel; that doctrine that is said to go out of Zion, Isa 2:3, as Kimchi rightly observes, who adds,
“for the King Messiah shall teach the people to walk in the ways of the Lord; and this shall be after the war of Gog and Magog:”
and this law or doctrine of God comes from Christ, and is dictated, directed, and made effectual by his Spirit:
and I will make my judgment to rest for a light of the people; this is the same with the law, or doctrine of the Gospel, called “judgment”, because it comes from the God of judgment, flows from his wisdom and counsel, and is a declaration of his will; it expands his method of justifying sinners, and is the means of awakening, convincing, and judging the consciences of men, and of informing and establishing the judgments of the saints, and by which the world will be judged at the last day. Now this is
for a light of the people; to enlighten unconverted ones, such who sit in darkness, to turn them from it, and call them out of it into marvellous light; and to illuminate the saints yet more and more, both with respect to doctrine and duty. And this is said to be made to “rest”; which denotes both the continuance of it in the world, until all the ends of it are answered; and the spiritual rest it gives to weary souls now, as well as points out to them that which remains for them hereafter. Though the words may be rendered, “I will cause my judgment to break forth” h; like the morning, suddenly, and in a “moment” i; to which agrees what follows.
h “erumpere faciam”, De Dieu. i So R. Jonah, in Ben Melech, takes it to have the signification of
, “a moment”; as if the sense is, “my judgment I will show every moment from this time, to enlighten the people with it.”
Fuente: John Gill’s Exposition of the Entire Bible
But the great work of the future extends far beyond the restoration of Israel, which becomes the source of salvation to all the world. “Hearken unto me, my people, and give ear unto me, O my congregation! for instruction will go forth from me, and I make a place for my right, to be a light of the nations. My righteousness is near, my salvation is drawn out, and my arms will judge nations: the hoping of the islands looks to me, and for mine arm is their waiting.” It is Israel which is here summoned to hearken to the promise introduced with k . is only used here of Israel, like in Zep 2:9; and the lxx ( ) have quite misunderstood it. An address to the heathen would be quite out of harmony with the character of the whole prophecy, which is carried out quite consistently throughout. and , therefore, are not plurals, as the Syriac supposes, although it cannot be disputed that it is a rare thing to meet with the plural form apocopated thus, after the form of the talmudic Aramaean; and see also at Psa 45:9). What Isa 42:1. describes as the calling of the servant of Jehovah, viz., to carry out justice among the nations, and to plant it on the earth, appears here as the act of Jehovah; but, as a comparison of with (Isa 2:3) clearly shows, as the act of the God who is present in Israel, and works from Israel outwards. Out of Israel sprang the Saviour; out of Israel the apostleship; and when God shall have mercy upon Israel again, it will become to the whole world of nations “life from the dead.” The thorah referred to here is that of Sion, as distinguished from that of Sinai, the gospel of redemption, and m ishpat the new order of life in which Israel and the nations are united. Jehovah makes for this a place of rest, a firm standing-place, from which its light to lighten the nations streams forth in all directions. as in Jer 31:2; Jer 50:34, from , in the sense of the Arabic rj , to return, to procure return, entrance, and rest; a different word from in Isa 51:15, which signifies the very opposite, viz., to disturb, literally to throw into trembling. and , which occur in Isa 51:5, are synonyms throughout these prophecies. The meaning of the former is determined by the character of the thorah, which gives “the knowledge of salvation” (Luk 1:77), and with that “the righteousness of God” (Rom 1:17; cf., Isa 53:11). This righteousness is now upon the point of being revealed; this salvation has started on the way towards the fullest realization. The great mass of the nations fall under the judgment which the arms of Jehovah inflict, as they cast down to the ground on the right hand and on the left. When it is stated of the islands, therefore, that they hope for Jehovah, and wait for His arm, the reference is evidently to the remnant of the heathen nations, which outlives the judgment, and not only desires salvation, and is susceptible of it, but which actually receives salvation (compare the view given in Joh 11:52, which agrees with that of Isaiah, and which, in fact, is the biblical view generally, e.g., Joe 3:5). To these the saving arm (the singular only was suitable here; cf., Psa 16:11) now brings that salvation, towards which their longing was more or less consciously directed, and which satisfied their inmost need. Observe in Isa 51:5 the majestic and self-conscious movement of the rhythm, with the effective tone of y e yachelun .
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Encouragement to the Disconsolate. | B. C. 706. |
4 Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people. 5 My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust. 6 Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished. 7 Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. 8 For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation.
Both these proclamations, as I may call them, end alike with an assurance of the perpetuity of God’s righteousness and his salvation; and therefore we put them together, both being designed for the comfort of God’s people. Observe,
I. Who they are to whom this comfort belongs: “My people, and my nation, that I have set apart for myself, that own me and are owned by me.” Those are God’s people and his nation who are subject to him as their King and their God, pay allegiance to him, and put themselves under his protection accordingly. They are a people who know righteousness, who not only have the means of knowledge, and to whom righteousness is made known, but who improve those means, and are able to form a right judgment of truth and falsehood, good and evil. And, as they have good heads, so they have good hearts, for they have the law of God in them, written and ruling there. Those God owns for his people in whose hearts his law is. Even those who know righteousness, and have the law of God in their hearts, may yet be in great distress and sorrow, and loaded with reproach and contempt; but their God will comfort them with the righteousness they know and the law they have in their hearts.
II. What the comfort is that belongs to God’s people. 1. That the gospel of Christ shall be preached and published to the world: A law shall proceed from me, an evangelical law, the law of Christ, the law of faith, ch. ii. 3. This law is his judgment; for it is that law of liberty by which the world shall be governed and judged. This shall not only go forth, but shall continue and rest, it shall take firm footing and deep root in the world. It shall rest, not only for the benefit of the Jews, who had the first notice of it, but for a light of the people of other nations. It is this law, this judgment, that we are required to hearken and give ear to, at our peril; for how shall we escape if we neglect it and turn a deaf ear to it? When a law proceeds from God, he that has ears to hear, let him hear. 2. That this law and judgment shall bring with them righteousness and salvation, shall open a ready way to the children of men, that they may be justified and saved, v. 5. These are called God’s righteousness and his salvation, because of his contriving and bringing them about. The former is a righteousness which he will accept for us and accept us for, and a righteousness which he will work in us and graciously accept of. The latter is the salvation of the Lord, for it arises from him and terminates in him. Observe, There is no salvation without righteousness; and, wherever there is the righteousness of God, there shall be his salvation. All those, and those only, that are justified and sanctified shall be glorified. 3. That this righteousness and salvation shall very shortly appear: My righteousness is near. It is near in time; behold, all things are now ready. It is near in place, not far to seek, but the word is nigh us, and Christ in the word, righteousness in the word, Rom. x. 8. My salvation has gone forth. The decree has gone forth concerning it; it shall as certainly be introduced as if it had gone forth already, and the time for it is at hand. 4. That this evangelical righteousness and salvation shall not be confined to the Jewish nation, but shall be extended to the Gentiles; My arms shall judge the people. Those that will not yield to the judgments of God’s mouth shall be crushed by the judgments of his hand. Some shall thus be judged by the gospel, for for judgment Christ came into this world; but others, and those of the isles, shall wait upon him, and bid his gospel, and the commands as well as the comforts of it, welcome. It was a comfort to God’s people, to his nation, that multitudes should be added to them, and the increase of their number should be the increase of their strength and beauty. It is added, And on my arm shall they trust, that arm of the Lord which is revealed in Christ, ch. liii. 1. Observe, God’s arm shall judge the people that are impenitent, and yet on his arm shall others trust and be saved by it; for it is to us as we make it, a savour of life or of death. 5. That this righteousness and salvation shall be for ever, and shall never be abolished, v. 8. It is an everlasting righteousness that the Messiah brings in (Dan. ix. 24), an eternal redemption that he is the author of, Heb. v. 9. As it shall spread through all the nations of the earth, so it shall last through all the ages of the world. We must never expect any other way of salvation, any other covenant of peace or rule of righteousness, than what we have in the gospel, and what we have there shall continue to the end, Mt. xxviii. 20. It is for ever; for the consequences of it shall be to eternity, and by this law of liberty men’s everlasting state will be determined. This perpetuity of the gospel and the blessed things it brings in is illustrated by the fading and perishing of this world and all things in it. Look up to the visible heavens above, which have continued hitherto, and seem likely to continue, but they shall vanish like smoke that soon spends itself and disappears; they shall be rolled like a scroll, and their lights shall fall like leaves in autumn. Look down to the earth beneath; that abides too for a short ever (Eccl. i. 4), but it shall wax old like a garment that will be the worse for wearing; and those that dwell therein, all the inhabitants of the earth, even those that seem to have the best settlement in it, shall die in like manner: the soul shall, as to this world, vanish like smoke, and the body be thrown by like a garment waxen old. They shall be easily crushed (Job iv. 19), and no loss of them. But when heaven and earth pass away, when all flesh and the glory of it wither as grass, the word of the Lord endures for ever, and not one iota or tittle of that shall fall to the ground. Those whose happiness is bound up in Christ’s righteousness and salvation will have the comfort of it when time and days shall be no more.
III. What use they are to make of this comfort. If God’s righteousness and salvation are near to them, then let them not fear the reproach of men, of mortal miserable men, nor be afraid of their revilings or spiteful taunts, theirs who bid you sing them the songs of Zion, or who ask you, in scorn, Where is now your God? Let not those who embrace the gospel righteousness be afraid of those who will call them Beelzebub, and will say all manner of evil against them falsely. Let them not be afraid of them; let them not be disturbed by these opprobrious speeches, nor made uneasy by them, as if they would be the ruin of their reputation and honour and they must for ever lie under the load of them. Let them not be afraid of their executing their menaces, nor be deterred thereby from their duty, nor frightened into any sinful compliances, nor driven to take any indirect courses for their own safety. Those can bear but little for Christ that cannot bear a hard word for him. Let us not fear the reproach of men; for, 1. They will be quickly silenced (v. 8): The moth shall eat them up like a garment, ch. l. 9. The worm shall eat them like wool, or woollen cloth. If we have the approbation of a living God, we may despise the censure of dying men; the matter is not great what those say of us who must shortly be food for worms. Or it intimates the judgments of God with which they shall be visited, with which they shall be consumed, for their malice against the people of God; they shall be slowly and silently, but effectually destroyed, when God shall come to reckon with them for all their hard speeches,Jud 1:14; Jud 1:15. 2. The cause we suffer for cannot be run down. The falsehood of their reproaches will be detected, but truth shall triumph, and the righteousness of religion’s injured cause shall be for ever plain. Clouds darken the sun, but give no obstruction to his progress.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 4-8: A LAW SHALL GO FORTH
1. The remnant is to be attentive to the law (the new order) that goes forth from the Lord – wherein His justice will give light to the nations, (vs. 4; Psa 78:1; Deu 18:18; Isa 2:3; Isa 1:27; Isa 43:4; Isa 43:6; Isa 49:6).
2. The isles (even the ends of the earth) are pictured as waiting for Him (Isa 60:9; Isa 66:19) – glad for the righteousness (Isa 46:13; Isa 54:17), justice, and saving strength that will characterize His glorious rule, (vs. 5; Isa 40:10).
3. The salvation and righteousness of Jehovah- (involving the faithful fulfillment of His purpose) will stand fast – though all else falls, (vs. 6).
a. The heavens will vanish like smoke – “heavens” being used figuratively of worldly “honor, station, authority, rulership, etc.”
b. The earth will become old, like a garment – “earth” being used figuratively of those by whom “the heavens” are upheld and supported.
c. And those who dwell on earth (their trust and expectancy being in the things mentioned above) will die like gnats!
d. But, the salvation of the Lord is forever, (Isa 45:17); His righteous victory will never be annulled!
4. Those who have hidden the law of the Lord within their hearts need not fear the reproach of men, nor be dismayed by their revilings, (vs. 7; Psa 37:31; Isa 25:8; Isa 54:4; Mat 5:11-12).
5. The revilers will be devoured by moth and worm, but the righteousness and salvation of the Lord endures forever, (vs. 8).
Fuente: Garner-Howes Baptist Commentary
4. Attend to me, my people. There are good reasons why the Lord so frequently demands that he shall be heard. We know by experience how slow we are to hear him, especially in adversity; and even when we would have great need of consolation, we reject it by our impatience, and faint. Each of us, therefore, the sorer are the afflictions which press upon him, ought to endeavor more earnestly to enlarge his heart, and in this way to arouse himself, and to shake off his slothfulness, that he may receive consolation. What is here demanded is attention, to sustain our hearts by patience, till the season of grace be fully come.
For the law shall go forth from me. The meaning is, that the Lord will again reign, and will arouse his Church to call on his name. Though the word Law is equivalent to the edict which God shall order to be proclaimed, when he shall be pleased to gather his Church, yet at the same time he describes his manner of reigning; namely, by his “Law” and byhis doctrine. Hence we see that wherever doctrine is rejected, God’s government is not found, that is, is not recognised by men. By judgment he means the order and administration of government, by which he shall restore his kingdom.
For a light of the peoples, He says that this will be “for a light of the peoples,” because, when God begins to reign, miserable men (23) are rescued from darkness and enlightened by the doctrine of the word.
I will reveal. This vero ארגיע (argiang) is variously expounded by commentators, because רגע ( ragang) has various significations. Sometimes it signifies to “cut” and “open,” and sometimes “to be at rest.” Some therefore explain it, “I will cause to rest,” that is, “I will establish;” and that meaning is not inappropriate. Most of the Jewish writers explain it differently, but I shall not relate their crooked and harsh interpretations. I rather approve of this translation, “I will manifest judgment,” or, “I will cause judgment to break forth,” or, which means the same thing, “I will reveal;” because I think that it agrees better with the former clause. Repetitions, we know, are very customary among the Hebrew writers. Although, therefore, he employs different words, still the meaning is the same. Having formerly said that “the law shall go forth from him,” he now says that “he will reveal judgment.”
(23) “ Les hommes miserables de nature.” “Men who are by nature miserable.”
Fuente: Calvin’s Complete Commentary
(4) A law shall proceed.Law and judgment include all forms of divine revelation, and specially the glad tidings which are the groundwork of the highest law. (Comp. Luk. 1:77; Rom. 1:17.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4-6. Hearken unto me Another change; or rather, another stage of growth as to the importance of this glorious message. The great work of the future is the offer of salvation to all, not to Israel of holy inclination only, but to all the good and the bad alike. All Israel is summoned to learn the extension of the promise. It is here asserted that out of Israel springs the Saviour, and doubtless, (though critics differ see Lowth, Gesenius, Ewald, Alexander,) the apostleship to the whole Gentile world.
Law judgment See Isa 42:1-3. As there, so here, “law” and “judgment” are used in the sense of the true religion, yet to be everywhere firmly established, and the world to be filled with blessings flowing from it.
My righteousness is near Not in point of time near at hand; but in God’s time there is actually approaching a realm of peace and purity, equity and truth, to all the good and obedient, but a sore retribution to all who resist the truth to the last.
The isles wait upon me See Isa 42:4. The command to look on the unchanging order of the heavens the sun and the stars has respect to the impression they make of God’s constancy as to his promises. The heavenly bodies are the greatest of objects; yet these, being created and limited, are sometime to end. Not so the divine promises; the true religion shall never fail. The things material and earthly shall grow old, die, and vanish from sight: but salvation and true religion shall not be abolished.
Fuente: Whedon’s Commentary on the Old and New Testaments
God’s Or The Servant’s Call To His True People To Consider His Everlasting Salvation ( Isa 51:4-6 ).
His people are not just to listen, they must also pay heed. They must ‘pay attention’ to His instruction which will come through His Servant as a light to the peoples (compare Isa 42:6; Isa 49:6; and see Isa 2:2-4). They must respond to the salvation that He brings, which is both for Israel and for the Gentiles.
Isa 51:4-5
“Attend to me, O my people,
And give ear to me, O my nation.
For instruction (a law) shall go forth from me,
And I will make my judgment to rest for a light to the peoples.
My righteousness is near, my salvation is gone forth,
And my arms will judge the peoples.
The isles will wait for me,
And on my arm they will trust.”
The difficulty here is to know whether these are the words of Yahweh or the words of the Servant. If the words are Yahweh’s then here God refers to the work that His Servant will do as if it were His own (which of course it is). If the words are the Servant’s then they outline His coming activity. His own people and nation are to see and consider. His Instruction will go forth (compare Isa 2:3; Isa 42:4), and His righteous teaching and requirements, revealed in His jurisdiction over them, will ‘rest’ for a light to the peoples (Isa 42:4; Isa 49:6). It is to be their permanent experience.
All are to learn from Him. For His righteous activity is about to happen (is ‘near’ in God’s timing) and His deliverance has, as far as He is concerned, already gone forth (compare Isa 45:8; Isa 46:13; Isa 56:1; Isa 59:16). It is on offer if men will but receive it. Then His arms will judge the peoples, bringing about justice and righteousness (they will be ruled under His mighty arm). He will Himself rule over them with power. The distant isles and coastlands will wait for Him in ready obedience (Isa 42:4; Isa 60:9) and they will rely on His power, His mighty arm. The tenor behind this is reminiscent of previous words to the Servant (Isa 42:4; Isa 49:6), thus linking Him with the promises in Isa 2:1-4. We can now be in no doubt that the message of the Servant is for all nations, and that He will ensure that it reaches them.
The plural ‘arms’ is indicative of the many ways in which God will protect and care for His people (compare Isa 30:30; Isa 33:2; Isa 40:11; ), the singular ‘arm’ stresses His mighty power on their behalf (Isa 40:10; Isa 62:8).
Isa 51:6
“Lift up your eyes to the heavens,
And look on the earth beneath.
For the heavens will vanish away like smoke,
And the earth will grow old like a garment,
And those who dwell in it will die in the same way.
But my deliverance will be for ever,
And my righteousness will not be abolished.”
The description above can only apply to an eternal kingdom, for here earth and heaven are to pass away. In a dying world, death is to be the lot of all men, but His people are to enjoy everlasting deliverance and permanent righteous rule. Compare Isa 26:19. So Isaiah is making clear that all His promises have been pointing towards that which is above.
The call is to consider both heavens and earth. Smoke in the heavens was regularly seen when armies invaded, when stubble was burned or when there were fires in forests and bushland. But always the smoke eventually faded and disappeared. So will the heavens disappear in days to come, rapidly like thinning, wispy smoke. Similarly the earth will age like old clothing ages, to be thrown away. The thought, in parallel to what happens to the heavens, is that it too will come to an end. What is more all earth dwellers will die ‘in the same way’, that is, like old, tossed aside clothing (compare Isa 50:9; Isa 51:8).
‘But my deliverance will be for ever, and my righteousness will not be abolished.’ In contrast this is promising life, continuing existence in glory, in contrast with the wispy smoke and the death just described, confirming that this is the everlasting kingdom, and it is after earth and heaven have passed away. The thought is not analysed and expanded on but the thought is clear. It strongly confirms that Isaiah’s many pictures of the future state do have what we would call ‘Heaven’ in mind. Compare here Isa 25:8.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 51:4-5. Hearken, &c. The prophet, continuing the discourse of the Messiah, explains particularly what he had expressed in general, and shews that the first benefit prepared for the comfort of the afflicted church is, the faith of the Gentiles, who were to be brought by the doctrine of the Gospel to the knowledge and worship of the true God; which is the sum and argument of these verses. See chap. Isa 42:4-6. Vitringa, instead of, I will make my judgment to rest, &c. reads, I will set my judgment, &c. Mine arms shall judge the people, refers to that vengeance which should accompany the establishment of the Gospel, and which was particularly visible in the punishment of the Jewish nation, when they were rejected, and the Gentiles chosen in their stead.
Fuente: Commentary on the Holy Bible by Thomas Coke
Here is another gracious call of the Lord, full of mercy and love, like the former; seemingly directed to those who have not only sought the Lord, but are joined in covenant to him, and know him. The Prophet Jeremiah hath described them under these characters, Jer 50:4-5 . How truly blessed is the Lord’s proclamation to all such! God owns them for his people: to them belong the whole of gospel privileges; and as all the promises in Christ Jesus are their own, because Christ is their own; so his righteousness is theirs, even forever! And all these blessings are forever; never to be forfeited, never to be recalled. They begin in the Lord; and, like the ocean which sends out all its rivers and streams, and receives them back again; so what begins in the Lord ends in him. So saith the song in heaven, Rev 5:9 . Redemption from Jehovah is the first cause, and redemption to Jehovah is the end. Reader! doth not your heart leap for joy in the contemplation?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 51:4 Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people.
Ver. 4. Hearken unto me. ] See on Isa 51:2 .
For a law shall proceed from me,
And I will make my judgment to rest.
a Diod.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 51:4-8
4Pay attention to Me, O My people,
And give ear to Me, O My nation;
For a law will go forth from Me,
And I will set My justice for a light of the peoples.
5My righteousness is near, My salvation has gone forth,
And My arms will judge the peoples;
The coastlands will wait for Me,
And for My arm they will wait expectantly.
6Lift up your eyes to the sky,
Then look to the earth beneath;
For the sky will vanish like smoke,
And the earth will wear out like a garment
And its inhabitants will die in like manner;
But My salvation will be forever,
And My righteousness will not wane.
7Listen to Me, you who know righteousness,
A people in whose heart is My law;
Do not fear the reproach of man,
Nor be dismayed at their revilings.
8For the moth will eat them like a garment,
And the grub will eat them like wool.
But My righteousness will be forever,
And My salvation to all generations.
Joy and gladness. . .thanksgiving and sound of a melody This reflects a happy social life, which is also a sign of God’s blessing.
Isa 51:4-8 Notice the number of times in English that the PERSONAL PRONOUNS appear (i.e. Me, My, I).
Isa 51:4 Notice the parallelism of lines 1 and 2. The IMPERATIVES:
1. pay attention – BDB 904, KB 1151, Hiphil IMPERATIVE
2. give ear – BDB 24, KB 27, Hiphil IMPERATIVE
Lines 3 and 4 are also parallel. Notice again YHWH’s teachings (Torah, BDB 435) are meant to bless:
1. Israel
2. the world (cf. Isa 42:6; Isa 49:6; Isa 60:1; Isa 60:3); notice the PLURAL peoples in Isa 51:5 b and coastlands in Isa 51:5 c; they wait expectantly for YHWH’s Servant
law. . .justice These two NOUNS are also parallel. They speak of YHWH’s truth and will for mankind that is now available to all (i.e., Scripture, revelation).
Isa 51:5 My righteousness is near, My salvation has gone forth The VERB (BDB 422, KB 425) is a Qal PERFECT. This line of poetry is paralleled in Isa 46:13. YHWH is ready to act in and through His Servant.
Isa 51:5 addresses the spiritual hunger of the Gentile nations. Israel must be warned of complacency. Many Judeans returned to Palestine trusting God but many more did not!
Those who hunger for God will find Him available. Those who do not will find Him a Judge!
My arms This is anthropomorphic language like Isa 51:9; Isa 52:10. God does not have a body. This is a metaphor of God’s activity in history. See Special Topic: God Described As Human (anthropomorphism) .
the peoples See full note at Isa 45:22.
Isa 51:6 the sky will vanish like smoke Heaven and earth were the ancient witnesses but even they will pass away (cf. Isa 65:17; Isa 66:22; 2Pe 3:10).
NASB
(footnote),
NKJV, NRSVgnats
TEV, REBflies
NJBvermin
JPSOAas well
This is a very difficult phrase. This term in the PLURAL is often translated gnats (BDB 485 I).
My salvation shall be forever The last two lines are parallel. The eternality of God is compared to the finitude of humanity and his world (cf. Isa 51:12; Isa 40:6-8; Job 14:1-2; Psa 90:5-6; Psa 103:15-18; Mat 24:35; Heb 1:10-12; 1Pe 1:24-25).
Isa 51:7 Listen This is another call to attention (cf. Isa 51:1).
you who. . . Notice how God’s people are characterized.
1. you who know righteousness, Isa 51:7 a
2. a people in whose heart is My law, Isa 51:7 b (cf. Jer 31:31-34)
In light of the knowledge they
1. do not fear – Isa 51:7 c, BDB 431, KB 432, Qal IMPERFECT used in as JUSSIVE sense
2. do not be dismayed – Isa 51:7 d, BDB 369, KB 365, Qal IMPERFECT used in a JUSSIVE sense
A people in whose heart is My law In the writings of Moses this idiom of intimate and constantly available truth is used (cf. Deu 6:6). It also occurs in Wisdom Literature (cf. Pro 3:3; Pro 7:3; Psa 37:31; Psa 40:8), as well as Prophetic Literature (cf. Isa 51:7; Jer 17:1).
Isa 51:8 moth. . .grub Several animals are mentioned in this context (cf. Isa 51:6 [NASB footnote], gnats). In Isa 14:11; Isa 66:24 worms are used as a symbol for death and destruction. Nature takes away instead of giving!
My righteousness. . .My salvation These were parallel in Isa 51:5 also. There they went forth but here they remain forever. See Special Topic: Forever (‘olam) . What a contrast between the fate of unbelievers and believers!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
law: i.e. the law of Moses, which was Jehovah’s revealed instruction. Compare Ma Isa 1:4, Isa 1:4,
make . . . to rest = establish.
the people = peoples.
Fuente: Companion Bible Notes, Appendices and Graphics
O my: Isa 26:2, Exo 19:6, Exo 33:13, Psa 33:12, Psa 106:5, Psa 147:20, 1Pe 2:9
a law: Isa 2:3, Mic 4:2, Rom 8:2-4, 1Co 9:21
I will make: Isa 42:1-4, Isa 42:6, Isa 49:6, Pro 6:23, Mat 12:18-20, Luk 2:32, Joh 16:8-11
Reciprocal: 2Ch 24:19 – but they would Psa 78:1 – General Isa 26:20 – my Isa 48:12 – Hearken Isa 51:1 – Hearken Isa 55:2 – Hearken Act 2:14 – hearken
Fuente: The Treasury of Scripture Knowledge
Isa 51:4-5. Hearken unto me, my people Ye Jews, whom I chose to be my peculiar people, do not reject my counsel, which, I have told you, even the Gentiles will receive, nor forsake the mercies of which even they will partake. For a law shall proceed from me A new law, even the doctrine of the gospel. I will make my judgment to rest for a light Judgment is here the same thing with law in the former clause, the word of God, or the evangelical doctrine, of which he saith, that he will make it to rest, that is, settle and establish it; whereby he may possibly intimate the stability and perpetuity of this light in the church, that it shall not be like the light of the Mosaic dispensation, which was only to shine for a season, namely, until the time of reformation, (Heb 9:10,) when all those dark shadows were to vanish and give place to the Sun of righteousness, and to that kingdom and state that should never be moved. See Dan 2:44; Heb 12:26-28. Of the people Hebrew, , the peoples, not only you Jews, but people of all sorts and nations, who shall receive and walk in it. My righteousness is near My salvation, the redemption of all my people, Jews and Gentiles, which is the effect of my righteousness, of my justice, faithfulness, or mercy, which are all called by the name of righteousness in the Scriptures, and all contributed to the work of mans redemption. My salvation is gone forth Shall shortly go forth; my eternal purpose of saving my people shall speedily be fulfilled; and mine arm, my power, shall judge the people Either, 1st, Shall destroy those who obstruct or oppose this work: or, rather, 2d, Shall subdue the Gentiles to my authority, and rule them by my Word and Spirit. The isles The remote countries of the Gentiles; shall wait upon me Shall expect this salvation from me, and from me only.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
51:4 Hearken to me, my people; and give ear to me, O my nation: for a {d} law shall proceed from me, and I will make my judgment to rest for a light of the people.
(d) I will rule and govern my Church by my word and doctrine.
Fuente: Geneva Bible Notes
Again the Lord urged His nation to listen attentively to Him (cf. Isa 51:1). What God would do for His people, in preserving them and returning them to the land, would be a lesson (Heb. torah, instruction, "law") to the whole world. His justice in fulfilling His promises to the Israelites would lead many of the Gentiles out of their darkness and into His light. This is what Isaiah revealed earlier that Messiah the Servant would do (Isa 9:7; Isa 11:4; Isa 16:4-5; Isa 42:1-4; Isa 49:6).