Exegetical and Hermeneutical Commentary of Isaiah 66:19
And I will set a sign among them, and I will send those that escape of them unto the nations, [to] Tarshish, Pul, and Lud, that draw the bow, [to] Tubal, and Javan, [to] the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.
19. I will set a sign among them ] i.e. perform a miracle (ch. Isa 7:11) that shall convince them of Jehovah’s divinity.
I will send them ] I will send from them escaped ones, survivors (cf. Isa 45:20) of the judgement depicted in Isa 66:16. The purpose is to spread the tidings of Jehovah’s glory.
to Tarshish Javan ] All these names are taken from the book of Ezekiel; see Isa 27:10; Isa 27:12 f., Isa 38:1, Isa 39:1. So Duhm, who thinks the whole line is a gloss. Tarshish = Tartessus; see on ch. Isa 2:16. A name Pul occurs nowhere else, and it is doubtless here a clerical error for Put (so LXX. ). Phut and Lud are mentioned together in Jer 46:9; Eze 27:10; Eze 30:5; and in Gen 10:6; Gen 10:13 both peoples are connected genealogically with Mizraim (Egypt). Probably therefore two African nations are denoted.
that draw the bow ] The bow is mentioned as the weapon of the Lydians (Lud) in Jer 46:9. The LXX. reads (Meshech). This is attractive, because of the resemblance to msh k (drawing), and because Meshech and Tubal are nearly always associated (Gen 10:2; Eze 27:13; Eze 32:26, &c.). They are the Moschi and Tibareni of classical writers, the Muski and Tabal of the Assyrian monuments, tribes lying south and south-east of the Black Sea (Schrader, Cun. Inscr. pp. 82, 84). If the reading of the LXX. be adopted it will be necessary to find an equivalent for qsheth (bow); and Duhm suggests Rosh from Eze 38:1; Eze 39:1 (see Davidson’s Note).
Javan (= ) the Ionians, is the Hebrew name for the Greek race.
the isles ( coastlands, ch. Isa 40:15) afar off, that have not heard my fame &c. ] This distinction between the nearer nations who have experienced something of the greatness of Jehovah, through contact with His people Israel, and the remoter nations who have not heard His name, originates with the prophet Ezekiel. It underlies the conception of the invasion of Gog’s host and its destruction as described in ch. 38 f. Gog is the leader and representative of the outlying nations of the earth, and the demonstration of Jehovah’s power against them falls at a time subsequent to the peaceful settlement of Israel in its own land, and long after judgement has been executed on the neighbouring states which had been in contact with Israel throughout its history (see Davidson, Camb. Bible, Ezekiel, pp. 273 ff.). But while the distinction is common to the two prophets, the development of the idea is strikingly different. In Ezekiel Gog’s ignorance of Jehovah tempts him to an act of sacrilege on the land of Israel, which is avenged by the annihilation of him and his host. The spirit of this passage is more evangelical. Jehovah sends missionaries from the nearer nations to those who have not heard His fame nor seen His glory; and the report carries conviction to their minds, so that they restore the Israelites exiled amongst them, as an offering to the Lord.
Fuente: The Cambridge Bible for Schools and Colleges
And I will set a sign among them – (See the notes at Isa 11:12; Isa 18:3). On the meaning of the word sign ( ‘oth), see the notes at Isa 7:11. What is its meaning here is to be determined by the connection. That would seem to me to require some such interpretation as this: That when God should come Isa 66:17-18 to take vengeance on his foes, and to manifest his glory, he would establish some mark or memorial; would erect some standard, or give some signal, by which his true friends would escape, and that he would send them to distant nations to proclaim his truth and gather together those who had not seen his glory. What that sign should be, he does not here say. Whether a standard, a secret communication, or some intimation beforehand, by which they should know the approaching danger and make their escape, is not declared. It is by no means easy to determine with certainty on this passage; and it certainly becomes no one to speak dogmatically or very confidently.
But it seems to me that the whole passage may have been intended, by the Holy Spirit, to refer to the propagation of the gospel by the apostles. The heavy judgments referred to may have been the impending calamities over Jerusalem. The glory of God referred to, may have been the signal manifestation of his perfections at that period in the approaching destruction of the city, and in the wonders that attended the coming of the Messiah. The gathering of the nations Isa 66:18 may possibly refer to the collecting together of numerous people from all parts of the earth about that time; that is, either the assembled people at the time of the Saviours death Act 2:8, Act 2:11, or the gathering of the armies of the Romans – a commingled multitude from all nations – to inflict punishment on the Jewish nation, and to behold the manifestation of the divine justice in the destruction of the guilty Jewish capital.
The sign here referred to, may denote the intimations which the Redeemer gave to his disciples to discern these approaching calamities, and to secure their safety by flight when they should be about to appear Mat 24:15-18. By these warnings and previous intimations they were to be preserved. The sign was among them, that is, in the very midst of the nation; and the object of the intimation was, to secure their safety, and the speedy propagation of the true religion among all nations. Deeply sensible that there is great danger of erring here, and that the above view may be viewed as mere conjecture, I cannot, however, help regarding it as the true exposition. If there is error in it, it may be pardoned, for it will probably be felt by most readers of these notes that there has not been a too frequent reference in the interpretation proposed to the times of the Christian dispensation.
And I will send those that escape of them – According to the interpretation suggested above, this refers to the portion of the Jewish nation that should escape from the tokens of the divine displeasure; that is, to the apostles and the early disciples of the Redeemer. The great mass of the nation would be abandoned and devoted to destruction. But a remnant would be saved (compare Isa 1:9; Isa 11:11, Isa 11:16). Of that remnant, God would send a portion to make his name known to those who had not heard it, and they would lead distant nations to the knowledge of his truth. The whole passage is so accurately descriptive of what occurred in the times when the gospel was first preached to the pagan world, that there can be little danger of error in referring it to those times. Compare Vitringa on the passage for a more full view of the reasons of this interpretation. The names of the places which follow are designed to specify the principal places where the message would be sent, and stand here as representatives of the whole pagan world.
To Tarshish – (See the notes at Isa 2:16; Isa 23:1; Isa 60:19). Tarshish was one of the most distant seaports known to the Hebrews; and whether it be regarded as situated in Spain, or in the East Indies, or south of Abyssinia (see the notes above) it equally denotes a distant place, and the passage means that the message would be borne to the most remote regions.
Pul – This is supposed to denote some region in Africa. Jerome renders it, Africa. The Septuagint, Foud – Phud. Bochart, Phaleg. iv. 26, supposes that it means Philae, a large island in the Nile, between Egypt and Ethiopia; called by the Egyptians Pilak, i e., the border, or far country (see Champollion, lEgypte, i. 158). There are still on that island remains of some very noble and extensive temples built by the ancient Egyptians.
And Lud – Jerome renders this, Lydia. The Septuagint Lud. There was a Lydia in Asia Minor – the kingdom of the celebrated Croesus; but it is generally supposed that this place was in Africa. Ludim was a son of Mizraim Gen 10:13, and the name Ludim, or Lybians, referring to a people, several times occurs in the Bible Jer 46:9; Eze 27:10; Eze 30:5. These African Lybians are commonly mentioned in connection with Pul, Ethiopia, and Phut. Bochart supposes that Abyssinia is intended, but it is by no means certain that this is the place referred to. Josephus affirms that the descendants of Ludim are long since extinct, having been destroyed in the Ethiopian wars. It is clear that some part of Egypt is intended, says Calmer, but it is not easy to show exactly where they dwelt.
That draw the bow – ( moshekey qeshet). The Septuagint here renders the Hebrew phrase simply by Mosoch, understanding it of a place. Lowth supposes that the Hebrew phrase is a corruption of the word Moschi, the name of a nation situated between the Euxine and the Caspian seas. But there is no authority for supposing, as he does, that the word bow has been interpolated. The Chaldee renders it, Drawing and smiting with the bow. The idea is, that the nations here referred to were distinguished for the use of thw bow. The bow was in common use in wars; and it is by no means improbable that at that time they had acquired special fame in the use of this weapon.
To Tubal – Tubal was the fifth son of Japhet, and is here joined with Javan because they were among the settlers of Europe. The names before mentioned together relate to Africa, and the sense there is, that the message should be sent to Africa; here the idea is, that it should be sent to Europe. Tubal is commonly united with Meshech, and it is supposed that they populated countries bordering on each other. Bochart labors to prove that by Meshech and Tubal are intended the Muscovites and the Tibarenians. The Tibarenians of the Greeks were the people inhabiting the country south of the Caucasus, between the Black Sea and the Araxes. Josephus says, that Tubal obtained the Thobelians ( Thobelous) who are reckoned among the Iberians. Jerome renders it, Italy. It is not possible to determine with certainty the country that is referred to, though some part of Europe is doubtless intended.
And Javan – Jerome renders this, Greece. So the Septuagint, Eis ten Hellada – To Greece. Javan was the fourth son of Japhet, and was the father of the Ionians and the Greeks Gen 10:2-4. The word Ionia, Greek Ion, Ionia, is evidently derived from the word rendered here Javan ( yavan), and in the Scriptures the word comprehends all the countries inhabited by the descendants of Javan, as well in Greece as in Asia Minor. Ionia properly was the beautiful province on the western part of Asia Minor – a country much celebrated in the Greek classics for its fertility and the salubrity of its climate – but the word used here includes all of Greece. Thus Daniel Dan 11:2, speaking of Xerxes, says, He shall stir up all against the realm of Javan. Alexander the Great is descried by the same prophet as king of Javan Dan 8:21; Dan 10:20. The Hindus call the Greeks Yavanas – the ancient Hebrew appellation. It is needless to say, on the supposition that this refers to the propagation of the gospel by the apostles, that it was fulfilled. They went to Greece and to Asia Minor in the very commencement of their labors, and seme of the earliest and most flourishing churches were founded in the lands that were settled by the descendants of Javan.
To the isles afar off – (See the notes at Isa 41:1).
That have not heard my fame – Hebrew, Who have not heard my report, that is, who were ignorant of the true God.
Neither have seen my glory – The glory which he had manifested to the Hebrews in giving his law, and in the various exhibitions of his character and perfections among them.
Fuente: Albert Barnes’ Notes on the Bible
Isa 66:19
And I will set a sign among them
Missions
I.
THE MANNER IN WHICH THE NATIONS WERE TO BE GATHERED INTO THE CHURCH OF GOD.
II. THE INSTRUMENTS TO RE EMPLOYED IN EFFECTING THIS GREAT WORK. (R. Macculloch.)
Tarshish . . . Javan
That is, to far Spain, and the distances of Africa, towards the Black Sea, and to Greece, a full round of the compass. (Prof. G. A. Smith, D. D.)
The isles afar off
Coastlands (Isa 40:15). This distinctionbetween the nearer nations who have experienced something of the greatness of Jehovah through contact with His people Israel, and the remoter nations who have not heard His name, orginates with the prophet Ezekiel (Eze 38:1). But while the distinction is common to the two prophets, the development of the idea is strikingly different. In Ezekiel Gogs Ignorance of Jehovah tempts him to an act of sacrilege on the land of Israel which is avenged by the annihilation of him and his host. The spirit of this passage is more evangelical. Jehovah sends missionaries from the nearer nations to those who have not heard His fame nor seen His glory; and the report carries conviction to their minds, so that they restore the Israelites exiled amongst them, as an offering to the Lord. (Prof. J. Skinner, D. D.)
And they shall declare My glory among the Gentiles
Missionary responsibility
I. THE STATE OF THE HEATHEN WHO KNOW NOT GOD.
1. Their present state. They know nothing of the God of love. The weary and heavy-laden among them never heard Christs Come unto Me. The sorrowful among them never heard His Blessed are they that mourn. They know nothing of the Paraclete, the Comforter, the Strengthener, although their need as urgent aa ours, of comfort and of strength. They do not know what prayer is. They do but send up deprecations to demons. They, as we, are bereaved of dear ones; but the grand music of those words, I am the Resurrection and the Life,- never hushed the discords of their wailing, nor lifted the darkness of their silent despair.
2. Their future. All is to them wrapt in gloom impenetrable.
II. OUR RESPONSIBILITY. Imagine the plague once more devastating our cities. Suppose you knew of an infallible remedy. Then suppose utter indifference on your part in imparting it. What a monster you would be! No one really loves the Lord Jesus who is not zealous to make others love Him. If you do love Him, and are anxious to make others love Him, what are you doing for the spread of His kingdom?
III. WHAT CAN WE DO? We can pray for the full coming of Christs kingdom, for the sending more labourers into the harvest. We can provoke others to pray. We can try to realize this truth, that our Lord makes the evangelization of the world to depend, in we know not what degree, upon faithful, earnest prayer. (J. R. Vernon, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. That draw the bow] I much suspect that the words moshechey kesheth, who draw the bow, are a corruption of the word meshek, Moschi, the name of a nation situated between the Euxine and Caspian seas; and properly joined with tubal, the Tibareni. See Bochart, Phaleg. iii. 12. The Septuagint have , without any thing of the drawers of the bow: the word being once taken for a participle, the bow was added to make sense of it kesheth, the bow, is omitted in a MS. and by the Septuagint.
That have not heard my fame – “Who never heard my name”] For shimi, my fame, I read, with the Septuagint and Syriac, shemi, my name.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is on all hands agreed that this verse is a prophecy of the conversion of the Gentiles.
I will set a sign: by sign here some understand an ensign, as the word signifies, Psa 74:4, which is a military sign to gather people together; by this may be understood Christ, Luk 2:34. See Isa 11:10. Or, as others, the ministry of the word attended with miracles (often called signs); these were set up among the Jews first, then among the Gentiles. Others (but less probably) understand by sign a mark of distinction, like that mentioned Eze 9:4; so as, saith he, some shall escape and not be destroyed; and for those that shall escape, I will send them to Tarshish, Pul, Lud, Tubal, Javan, to Europe, Asia, and Africa, to all the quarters of the world, (see the Latin Synopsis, and the English Annotations, large discourses of these particular places,) to all nations that had never before heard of God or his true worship.
And they shall declare my glory among the Gentiles; and they shall every where preach the gospel, and set up my gospel ordinances and institutions. This was eminently made good upon the apostles leaving the Jews, and turning to the Gentiles, Act 13:46, and more fully after the destruction of Jerusalem, when the believers among the Jews, as well as the apostles, went about publishing the gospel to all people, which was the declaring of the Lords glory.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. signa banner on ahigh place, to indicate the place of meeting for the dispersed Jewishexiles, preparatory to their return to their land (Isa 5:26;Isa 11:12; Isa 62:10).
those that escape of themtheGentile survivors spared by God (see on Isa66:18; Zec 14:16). Isa 2:2;Isa 2:3; Mic 5:7;Zec 14:16-19 represent it,not that the Jews go as missionaries to the Gentiles, but that theGentiles come up to Jerusalem to learn the Lord’s ways there.
TarshishTartessus inSpain, in the west.
Puleast and north ofAfrica: probably the same as Philoelig, an island in the Nile,called by the Egyptians Pilak, that is, the border country,being between Egypt and Ethiopia [BOCHART].
Ludthe Libyans ofAfrica (Ge 10:13), Ludim beingson of Mizraim (Egypt): an Ethiopian people famous as bowmen (Jer46:9): employed as mercenaries by Tyre and Egypt (Eze 27:10;Eze 30:5).
TubalTibarenians, inAsia Minor, south of the Caucasus, between the Black Sea and Araxes.Or, the Iberians [JOSEPHUS].Italy [JEROME].
Javanthe Greeks;called Ionians, including all the descendants of Javan, both inGreece and in Asia Minor (Ge10:2-4).
my glory . . . Gentiles(Mal 1:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I will set a sign among them,…. Either a miraculous sign, something wonderful, as the word is often used, Ex 4:8, not the effusion of the Spirit on the day of Pentecost, in the presence of men of all nations; or the miracles wrought in the Gentile world by the apostles, in confirmation of the Gospel; but rather the wonderful conversion of the Jews, Isa 66:8, or those wonders, the time of the end of which is inquired,
Da 12:6 or else some distinguishing sign or mark is meant; such an one as was set on Cain, and on those that sighed and mourned for the sins of Jerusalem, Eze 9:4, and may intend the seal or mark of Christ’s Father’s name, in the foreheads of his people, to distinguish and preserve them from being hurt with others, Re 7:3, or, best of all, a sign or ensign to gather persons together; which, though not the usual word for an ensign, is sometimes so used, as in
Ps 74:4, and so may intend Christ, who is a sign that has been spoken against, Lu 2:34 and is set up in the ministration of the Gospel, to gather souls unto him, Isa 10:10, and which, as it was attended with great success in the first times of the Gospel, will also in the latter day, Isa 2:2:
and I will send those that escape of them; meaning, not the apostles and first preachers of the word, that escaped the perverseness and frowardness of the Jewish nation, their rage and persecution, and the wrath that came upon them to the uttermost; but those that shall escape at the defeat of the Turks, and at the ruin of mystical Babylon, and at the fall of the tenth part of the city,
Re 11:13 and who also, in a spiritual sense, will escape the pollutions of the world, through the grace of God, and knowledge of Christ; the vengeance of divine justice; the curses of the law, and wrath to come; hell and eternal damnation, by fleeing to Christ; these, some of them, will be made preachers of the Gospel; as who so fit as those to warn sinners of their danger, to show men the way of salvation, and publish the good tidings of the Gospel, and will be sent of God with a commission from him “unto the nations”; in order to gather them to Christ and his church, and behold his glory: particularly to “Tarshish”, a word sometimes used for the sea; and the Vulgate Latin version renders it “the nations in the sea”; or, as the Targum, the province of the sea, the maritime provinces, those that lie nearest the sea; the Persian and Arabian seas; or Tartessus in Spain; and may be put for the whole country:
Pul, and Lud, that draw the bow; which some take to be the same with Put and Lud, or Lybia and Lydia, which go together, Jer 46:9 both countries in Africa, famous for archery; and the Vulgate Latin version renders it Africa and Lydia; though Bochart, and after him Vitringa, take Pul to be the same with Philas, an island upon the Nile, above Syene, between Ethiopia and Egypt, of which Diodorus Siculus m and Strabo n make mention; or Elephantine, the same with Phil, near the other. Kimchi interprets those that draw the bow of the Turks:
to Tubal and Javan; which the same version renders Italy and Greece:
and the isles afar off; even as far as the West Indies: what places and countries are exactly and precisely meant cannot be determined; only, in general, that into various parts of the world, east, west, north, and south, even the most distant, the Gospel and Gospel ministers shall be sent:
even to those that have not heard my fame; or, “my report” o; the Gospel, which is a good and true report of Christ; this the nations, covered with gross darkness, the Pagan ones, have not so much as heard of, but now shall, through these men being sent unto them:
neither have seen my glory; in the glass of the Gospel, that having never been set before them; and so have never seen the glory of Christ, as the only begotten of the Father; his comeliness and beauty, the fulness of grace in him, nor any of the excellencies of him, either of his person or offices:
and they shall declare my glory among the Gentiles; this, those that are escaped, or the preachers sent to the nations, shall do; they shall declare publicly, plainly, and clearly, that Christ is the brightness of the divine Glory; shall declare the glory of his deity; of his rich grace and love to sinners, in suffering and dying for them; of his salvation, how great, complete, suitable, and glorious it is; with all the glorious truths of the Gospel, peace, pardon, righteousness, and eternal life, by Christ.
m Bibliothec I. 1. p. 23. n Geograph, l. 17. p. 552, 562. o “meum auditum”, Pagninus, Montanus; “the report of me”, Gataker.
Fuente: John Gill’s Exposition of the Entire Bible
But a remnant escapes; and this remnant is employed by Jehovah to promote the conversion of the Gentile world and the restoration of Israel. “And I set a sign upon them, and send away those that have escaped from them to the Gentiles to Tarshiish, Phl , and Ld , to the stretchers of the bow, Tbal and Javan – the distant islands that have not heard my fame and have not seen my glory, and they will proclaim my glory among the Gentiles. And they will bring your brethren out of all heathen nations, a sacrifice for Jehovah, upon horses and upon chariots, and upon litters and upon mules and upon dromedaries, to my holy mountain, to Jerusalem, saith Jehovah, as the children of Israel bring the meat-offering in a clear vessel to the house of Jehovah.” The majority of commentators understand v e samt bahem ‘oth (and I set a sign upon them) as signifying, according to Exo 10:2, that Jehovah will perform such a miraculous sign upon the assembled nations as He formerly performed upon Egypt (Hofmann), and one which will outweigh the ten Egyptian ‘othoth and complete the destruction commenced by them. Hitzig supposes the ‘oth to refer directly to the horrible wonder connected with the battle, in which Jehovah fights against them with fire and sword (compare the parallels so far as the substance is concerned in Joe 3:14-16, Zep 3:8, Eze 38:18., Zec 14:12.). But since, according to the foregoing threat, the expression “they shall see my glory” signifies that they will be brought to experience the judicial revelation of the glory of Jehovah, if v e samt bahem ‘oth (and I set a sign upon them) were to be understood in this judicial sense, it would be more appropriate for it to precede than to follow. Moreover, this v e samt bahem ‘oth would be a very colourless description of what takes place in connection with the assembled army of nations. It is like a frame without a picture; and consequently Ewald and Umbreit are right in maintaining that what follows directly after is to be taken as the picture for this framework. The ‘oth (or sign) consists in the unexpected and, with this universal slaughter, the surprising fact, that a remnant is still spared, and survives this judicial revelation of glory. This marvellous rescue of individuals out of the mass is made subservient in the midst of judgment to the divine plan of salvation. those who have escaped are to bring to the far distant heathen world the tidings of Jehovah, the God who has been manifested in judgment and grace, tidings founded upon their own experience. It is evident from this, that notwithstanding the expression “all nations and tongues,” the nations that crowd together against Jerusalem and are overthrown in the attempt, are not to be understood as embracing all nations without exception, since the prophet is able to mention the names of many nations which were beyond the circle of these great events, and had been hitherto quite unaffected by the positive historical revelation, which was concentrated in Israel. By Tarshish Knobel understand the nation of the Tyrsenes, Tuscans, or Etruscans; but there is far greater propriety in looking for Tarshish, as the opposite point to ‘Ophir, in the extreme west, where the name of the Spanish colony Tartessus resembles it in sound. In the middle ages Tunis was combined with this. Instead of we should probably read with the lxx , as in Eze 27:10; Eze 30:5. Stier decides in favour of this, whilst Hitzig and Ewald regard as another form of . The epithet (drawers of the bow) is admirably adapted to the inhabitants of Put , since this people of the early Egyptian Phet ( Phaiat) is represented ideographically upon the monuments by nine bows. According to Josephus, Ant. i. 6, 2, a river of Mauritania was called Phout, and the adjoining country Phoute; and this is confirmed by other testimonies. As Lud is by no means to be understood as referring to the Lydians of Asia Minor here, if only because they could not well be included among the nations of the farthest historico-geographical horizon in a book which traces prophetically the victorious career of Cyrus, but signifies rather the undoubtedly African tribe, the which Ezekiel mentions in Isa 30:5 among the nations under Egyptian rule, and in Isa 27:10 among the auxiliaries of the Tyrians, and which Jeremiah notices in Jer 46:9 along with Put as armed with bows; Put and Lud form a fitting pair in this relation also, whereas Pul is never met with again. The Targum renders it by , i.e., (according to Bochart) inhabitants of , a Nile island of Upper Egypt, which Strabo (xvii. 1, 49) calls “a common abode of Ethiopians and Egyptians” (see Parthey’s work, De Philis insula); and this is at any rate better than Knobel’s supposition, that either Apulia (which was certainly called Pul by the Jews of the middle ages) or Lower Italy is intended here. Tubal stands for the Tibarenes on the south-east coast of the Black Sea, the neighbours of the Moschi ( ), with whom they are frequently associated by Ezekiel (Eze 27:13; Eze 38:2-3; Eze 39:1); according to Josephus ( Ant. i. 6, 1), the (Caucasian) Iberians. Javan is a name given to the Greeks, from the aboriginal tribe of the Bawones. The eye is now directed towards the west: the “isles afar off” are the islands standing out of the great western sea (the Mediterranean), and the coastlands that project into it. To all these nations, which have hitherto known nothing of the God of revelation, either through the hearing of the word or through their own experience, Jehovah sends those who have escaped; and they make known His glory there, that glory the judicial manifestation of which they have just seen for themselves.
The prophet is speaking here of the ultimate completion of the conversion of the Gentiles; for elsewhere this appeared to him as the work of the Servant of Jehovah, for which Cyrus the oppressor of the nations prepared the soil. His standpoint here resembles that of the apostle in Rom 11:25, who describes the conversion of the heathen world and the rescue of all Israel as facts belonging to the future; although at the time when he wrote this, the evangelization of the heathen foretold by our prophet in Isa 42:1. was already progressing most rapidly. A direct judicial act of God Himself will ultimately determine the entrance of the Pleroma of the Gentiles into the kingdom of God, and this entrance of the fulness of the Gentiles will then lead to the recovery of the diaspora of Israel, since the heathen, when won by the testimony borne to Jehovah by those who have been saved, “bring your brethren out of all nations.” On the means employed to carry this into effect, including kirkaroth , a species of camels (female camels), which derives its name from its rapid swaying motion, see the Lexicons.
(Note: The lxx render it , i.e., probably palanquins. Jerome observes on this, quae nos dormitoria interpretari possumus vel basternas . (On this word, with which the name of the Bastarnians as is connected, see Hahnel’s Bedeutung der Bastarner fr das german. Alterthum, 1865, p. 34.))
The words are addressed, as in Isa 66:5, to the exiles of Babylonia. The prophet presupposes that his countrymen are dispersed among all nations to the farthest extremity of the geographical horizon. In fact, the commerce of the Israelites, which had extended as far as India and Spain ever since the time of Solomon, the sale of Jewish prisoners as slaves to Phoenicians, Edomites, and Greeks in the time of king Joram (Oba 1:20; Joe 3:6; Amo 1:6), the Assyrian captivities, the free emigrations – for example, of those who stayed behind in the land after the destruction of Jerusalem and then went down to Egypt – had already scattered the Israelites over the whole of the known world (see at Isa 49:12). Umbreit is of opinion that the prophet calls all the nations who had turned to Jehovah “brethren of Israel,” and represents them as marching in the most motley grouping to the holy city. In that case those who were brought upon horses, chariots, etc., would be proselytes; but who would bring them? This explanation is opposed not only to numerous parallels in Isaiah, such as Isa 60:4, but also to the abridgment of the passage in Zep 3:10: “From the other side of the rivers of Ethiopia (taken from Isa 18:1-7) will they offer my worshippers, the daughters of my dispersed ones, to me for a holy offering.” It is the diaspora of Israel to which the significant name “my worshippers, the daughters of my dispersed ones,” is there applied. The figure hinted at in m inchat (my holy offering) is given more elaborately here in the book of Isaiah, viz., “as the children of Israel are accustomed ( fut. as in Isa 6:2) to offer the meat-offering” (i.e., that which was to be placed upon the altar as such, viz., wheaten flour, incense, oil, the grains of the first-fruits of wheat, etc.) “in a pure vessel to the house of Jehovah,” not in the house of Jehovah, for the point of comparison is not the presentation in the temple, but the bringing to the temple. The minchah is the diaspora of Israel, and the heathen who have become vessels of honour correspond to the clean vessels.
Fuente: Keil & Delitzsch Commentary on the Old Testament
19. And I will place in them a sign. This may be understood in two ways; either that God holds out a sign, or that by some symbol or mark he seals his own people, that they may be placed in safety. The former exposition is more generally approved, but some reason childishly about it as relating to the sign of the cross, while others refer it to the preaching of the Gospel. In my opinion both are mistaken; for he seems rather to allude to what, Moses tells us, happened at the departure and deliverance of the people. It is also declared (Rev 7:3) that “as many as the Lord hath sealed” shall be safe, even when his anger shall be fiercely kindled throughout the whole world; just as they whose door-posts were marked in Egypt escaped safely. (Exo 12:13.) And thus he shews that none can escape God’s wrath, except the elect, on whom the Lord has impressed his mark and seal.
And will send some of them, being reserved. In a word, the Prophet heightens the description of what has been already said about the grievous and terrible vengeance which the Lord will execute on the ungodly; for all would have perished without distinction if the Lord had not marked some of them with his seal. From the general destruction of the whole nation, therefore, he says that he will reserve a small number. And this is the true meaning of the Prophet; just as he had said, in other passages, that he would rescue “a remnant” from the general conflagration. (Isa 1:9.) Of this band, which had been reserved, he says that some shall be his heralds to celebrate his name among the Gentiles; just as we see that the doctrine of salvation, by the agency of a few, was spread far and wide.
To the nations of Tarshish, Pul, and Lud. By the name “Tarshish” he denotes Cilicia, and includes the whole coast of the Mediterranean Sea opposite to Judea. Others think that it denotes Africa and Cappadocia; but I rather adopt the former view. By Lud, some suppose Lydia to be meant; and others, Asia Minor. By “those who draw the bow” are meant the Parthians, because they were skillful in archery. By Tubal and Javan he denotes Italy and Greece, and by the Islands he denotes unknown countries; for by the name “Islands,” as we have seen on many former occasions, the Jews denoted all that lay beyond the sea.
Which have not heard my name. He means that the knowledge of God shall be spread throughout the whole world; for the Greeks, Italians, Parthians, Cilicians, and other nations had heard nothing about pure religion and the true worship of God; and the whole world was plunged in the deepest darkness of ignorance. He therefore promises that the glory of God shall be known in every part of the world. The word “nations” is emphatic; for at that time the Lord was known to not more than one people, but now he has revealed himself to all.
Fuente: Calvin’s Complete Commentary
(19) I will set a sign among them . . .The sign may be one of supernatural terror in the work of judgment, or, as the context makes more probable, of supernatural deliverance. The thought of a remnant to be saved is still characteristically dominant, and that remnant is to act as heralds of Jehovah to the far-distant nations who had not been sharers in any open antagonism to Israel, and who were, therefore, not involved in the great judgment. Of these the prophet names Tarshish, either definitely for Spain, or vaguely for the far west.
Pul is not found elsewhere as the name of a nation, and stands probably for Phut, as in the LXX., found in common with Lud in Eze. 27:10; Eze. 30:5, and standing for an African people (Phint, or Phet) on the east coast of Northern Africa.
Lud, joined with Pul here, in Eze. 27:10 with Phut, and with Ethiopia and Libya in Eze. 37:5, stands, in the judgment of most scholars, not for the Lydians of Asia Minor, but for an African nation, the Ludim of Gen. 10:13 and Jer. 46:9, where they are named, as here, as famous for their skill as archers. On the other hand, Mr. Sayce (Cheyne, 2:287) identifies Pul with the Apuli of Italy and Lud, with the Lydian soldiers, by whose help Psammitichus made himself independent of Assyria.
Tubal (comp. Eze. 27:13; Eze. 38:2-3; Eze. 39:1) points to the shores of the Black Sea and tribes of Scythian extraction.
Javan (Ionia), Gen. 10:2, is here used widely for any Greek settlements, and points probably to those on the Black Sea, which, together with Tubal and Meshech, carried on an active slave-trade with Tyre (Eze. 27:3). It completes the list of nations named as representing the far-off lands that had not before heard of the God of Israel, but were now to know Him through the preaching of the remnant.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. The achievements just named, no doubt, are the conversion of so large a part of the Gentiles.
I will set a sign Not an “ensign,” (chap. Isa 11:12,) a rallying flag around which Gentiles are bidden to throng. It is one of the words used for miracle, the miracle of most extensive Gentile conversions, opened from the time of the great pentecostal occasion. Acts 2.
Will send those that escape of them Dispersed Jews and proselytes converted to Christ at the great feast of the pentecost, return as missionaries in every direction to their respective homes, which are here enumerated, but not exhaustively. Tarshish, (western end of the Mediterranean;) Pul, and Lud, (in Africa, Jer 46:9😉 Tubal, (in Northern Asia, Eze 27:13; Eze 32:26; Eze 38:2-3; Eze 39:1😉 Javan, (in Greece; and Ionian isles and maritime coasts, etc.) This includes the missionary results, not of the pentecostal occasion alone, but of the apostolic labours as well.
Escape of them These converted ones of Israel are of those on whom the fiery judgments of Jehovah were not to fall, as upon the apostate Jews. The prophet, in these verses, writes of events in the manner of foreshortened prediction; that is, of events as occurring quite in his own times, or somewhat later, but which, in point of fact, extend into the far future. They reach, evidently, the apostolic age, and no doubt they qualifiedly cover ages beyond, during which missionary work shall be in demand for the conversion of the entire world the scope of time required by St. Paul in Romans 10, 11.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 66:19 And I will set a sign among them, and I will send those that escape of them unto the nations, [to] Tarshish, Pul, and Lud, that draw the bow, [to] Tubal, and Javan, [to] the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.
Ver. 19. And I will set a sign among them. ] This sign may very well be that visible pouring out of the gifts of the Holy Ghost on the day of Pentecost, under the symbol of wind and fire, Act 2:2-4 a together with the signs and wonders whereby the apostle’s doctrine was confirmed. Others make this sign to be the profession of the Christian faith. Some also, the doctrine of the gospel, and especially the sacraments.
And I will send those that escape of them,
To Tarshish, Pul.
That draw the bow.
a Scultet.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I will set: Isa 11:10, Isa 18:3, Isa 18:7, Isa 62:10, Luk 2:34
I will send: Mar 16:15, Rom 11:1-6, Eph 3:8
Tarshish: Gen 10:4, Gen 10:13, 1Ch 1:7, 1Ch 1:11, Eze 27:10, Eze 30:5
Tubal: Eze 27:13, Eze 38:2, Eze 38:3, Eze 39:1
the isles: Isa 24:15, Isa 24:16, Isa 42:4, Isa 43:6, Isa 49:1, Isa 49:12, Isa 51:5, Psa 72:10, Zep 2:11
that have: Isa 29:24, Isa 52:15, Isa 55:5, Isa 65:1, Mal 1:11, Mat 7:11, Mat 7:12, Mat 28:19, Rom 15:21
Reciprocal: Gen 10:2 – General Gen 10:22 – Lud Jos 9:9 – we have 1Ki 8:42 – when he shall 1Ki 10:22 – Tharshish 1Ch 1:17 – Lud Psa 47:9 – The princes Psa 65:5 – afar Psa 68:31 – Princes Psa 97:1 – let the multitude of isles Son 5:10 – beloved Isa 11:11 – the islands Isa 11:14 – toward Isa 12:4 – declare Isa 19:24 – shall Isa 35:2 – they shall Isa 40:15 – the isles Isa 42:12 – General Isa 43:5 – I will Isa 45:14 – The labour Isa 52:10 – made Isa 56:7 – them will Isa 60:3 – the Gentiles Isa 60:9 – the isles Isa 62:2 – the Gentiles Isa 66:12 – the glory Jer 31:10 – declare Jer 46:9 – Lydians Jer 50:2 – Declare Eze 34:13 – I will bring Eze 39:6 – in the isles Mic 5:7 – as a dew Mic 7:12 – also Zec 2:11 – many Zec 8:7 – I Mal 3:3 – the sons Mat 21:41 – and will let out Luk 14:23 – Go Luk 21:24 – until Joh 12:20 – to worship Act 1:8 – unto Act 6:14 – change Act 8:27 – a man Rom 15:16 – offering up Eph 2:13 – were 1Th 1:8 – from 1Jo 1:3 – declare
Fuente: The Treasury of Scripture Knowledge
66:19 And I will set a {u} sign among them, and I will send those that {x} escape of them to the nations, [to] {y} Tarshish, {z} Pul, and {a} Lud, that draw the {b} bow, [to] {c} Tubal, and {d} Javan, [to] the isles afar off, that have not heard my fame, neither have seen my glory; and {e} they shall declare my glory among the Gentiles.
(u) I will make these that I chose, that they perish not with the rest of the infidels: by which he alludes to the marking of the posts of his people, whom he preserved, Exo 12:7 .
(x) I will scatter the rest of the Jews, who escaped destruction, into various nations.
(y) That is, Cecilia.
(z) Meaning Africa.
(a) That is Lydia, or Asia minor.
(b) Signifying the Parthians.
(c) Italy.
(d) Greece.
(e) Meaning, the apostles, disciples and others who he first chose of the Jews to preach to the Gentiles.
Fuente: Geneva Bible Notes
God promised to set a sign among His people (cf. Exo 10:2; Psa 78:43), the Israelites. This probably refers to the Cross, which He would raise up before He brought judgment on the world at the second advent. Young took the sign to be "the whole wondrous series of events that occurred when the ancient Jewish nation was cast off and the Church of Jesus Christ founded." [Note: Young, 3:532.] Then the Lord would send survivors of His people among the nations to proclaim His glory. This may refer to the 144,000 Jewish missionaries that God will send throughout the earth during the Tribulation (cf. Rev 7:1-8; Rev 15:1-4). The nations mentioned include Tarshish (Spain), Put (Libya), Lud (either western Turkey or an African tribe), Meshech (archers?), Rosh (Russia), Tubal (eastern Turkey), and Javan (Greece). Scholars dispute some of these identifications. The point is that this message will go to the farthest reaches of the earth (cf. Rom 11:25).