Exegetical and Hermeneutical Commentary of Isaiah 42:6
I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;
6. called thee in righteousness ] i.e. in accordance with a stedfast and consistent purpose. See Appendix, Note II, and cf. ch. Isa 45:13.
and will keep thee ] R.V. marg. (“form thee”) derives the verb from a different root; if this sense be taken, it is necessary to read the words in close connexion with what follows: “I will form and appoint thee for a covenant &c.”
for a covenant of the people ] The expression occurs again in ch. Isa 49:8, and is one of the most difficult in this prophecy. The idea is necessarily a pregnant one, and it is nowhere developed in such a way that we can be sure of the exact meaning. The notion of a “national league” must be dismissed, because the Heb. brth, unlike the German “Bund,” nowhere means “confederation.” To take “people” in the sense of “humanity” is also unsuitable because of Isa 49:8, which clearly limits the reference to Israel. Looking at the phrase by itself two constructions are grammatically possible: ( a) We may render it, “a covenant of a people,” or “a covenant people,” after the analogy of Gen 16:12, where Ishmael is called “a wild ass of a man” (cf. “Wonder of a Counsellor” in ch. Isa 9:6). This, however, is somewhat strained. ( b) The most natural, and on the whole probably the most satisfactory rendering is, “a nation’s covenant,” i.e. the covenant upon which a nation is constituted, the conception implied being that Israel’s future national existence must be based on a new covenant between it and Jehovah (ch. Isa 55:3; Jer 31:30-32). The difficulty is thus reduced to the pregnancy of the statement that the Servant is or shall be this covenant. It is probably to be explained in accordance with such expressions as “thou shalt be a blessing” (Gen 12:2). As “blessing” there means “cause of blessing,” so here “covenant” may be equivalent to the ground or (as most commentators explain) the mediator of a national covenant. The idea at all events must be something like this: the Divine ideal represented by the Servant of the Lord becomes the basis of a new national life, inasmuch as it expresses that for the sake of which Jehovah enters into a new covenant relation with His people.
for a light of the nations ] The ultimate destiny of the Servant; see on Isa 42:1.
Fuente: The Cambridge Bible for Schools and Colleges
I the Lord have called thee in righteousness – The phrase in righteousness has been very differently understood by different expositors (see the note at Isa 41:10). The most probable meaning may be, I have done it as a righteous and just God, or in the accomplishment of my righteous purposes. I am the just moral governor of the universe, and to accomplish my purposes of justice and fidelity, I have designated thee to this work. Lowth has well rendered it, For a righteous purpose. In this work all was righteousness. God was righteous, who appointed him; it was because he was righteous, and could not save without a mediator and an atonement, that he sent him into the world; he selected one who was eminently righteous to accomplish his purpose; and he came that he might establish righteousness on the earth, and confirm the just government of God (see Isa 42:21).
And will hold thine hand – I will take thee by the hand, as one does who guides and leads another. The phrase denotes the same as to guard, or keep – as we protect a child by taking him by the hand.
And give thee for a covenant – This is evidently an abbreviated form of expression, and the meaning is, I will give or appoint thee as the medium, or means by which a covenant shall be made with the people; or a mediator of the new covenant which God is about to establish with men (see Isa 49:8). A similar expression occurs in Mic 5:5, where it is said of the Messiah, and this man shall be the peace; that is, he shall be the source of peace, or peace shall be established and maintained by him. So in Eph 2:14, it is said of him, he is our peace.
Of the people – It has been doubted whether this means the Jewish people, or the Gentiles. Grotius, Hengstenberg, Vitringa, and others understand it of the Jews; Rosenmuller and others, of the Gentiles. It is not easy to determine which is the correct interpretation. But the meaning, as I apprehend, is, not that he would confirm the ancient covenant with the descendants of Abraham, as Hengstenberg and Vitringa suppose, but that his covenant would be established with all, with both Jews and Gentiles. According to this, it will refer to the Jews, not as Jews, or as already interested in the covenant, but as constituting one portion of the world; and the whole expression will mean, that his religion will be extended to Jews and Gentiles: that is, to the whole world.
For a light of the Gentiles – (See Luk 2:32). Light is the emblem of knowledge, instruction, and of the true religion. The Messiah is often called light, and the light of the world (see Mat 4:16; compare the note at Isa 9:2; Joh 1:4, Joh 1:7, Joh 1:9; Joh 3:19; Joh 8:12; Joh 9:5; Joh 12:35, Joh 12:46; Rev 21:23). This is one of the numerous declarations which occur in Isaiah, that the religion of the Messiah would be extended to the pagan world; and that they, as well as the Jews, would be brought to partake of its privileges.
Fuente: Albert Barnes’ Notes on the Bible
Isa 42:6
I the Lord have called thee in righteousness
Gods covenant with man
We are apt to understand that there are two covenants, respectively called the covenant of works and the covenant of grace.
1. Let us define what a covenant is. In its primary sense it signifies a mutual compact or agreement between two parties. The covenant is kept on the one side by those conditions being ratified in a full and faithful observance of them; on the other side by the conferment of the benefit upon the completion of the conditions.
2. When viewing God and man as the two parties between whom a covenant has been made, we perceive that there have been two covenants entered into; in each the benefit offered by the Father has been the same, viz., eternal life, but the terms or conditions are different.
(1) In the covenant of works, the condition to be accepted and ratified by man was single, that is, obedience to the moral law of God, which law contains within its sanctions not merely an obedience to any positive commands or implied wishes, but an inward heart-observance of a complete holiness, this complete holiness being in fact itself the law, and any deviation whatever from the prescription of a complete holiness being an infraction of the law, and consequently that flaw in the covenanted obedience on mans part, which destroys the covenant altogether, and thus, annulling it, renders it nugatory.
(2) The conditions in the covenant of grace are twofold, repentance and faith, obedience to the law constituting no part of the terms on which God will confer the promised boon, though according to this, He will regulate the degrees of glory to be known and shared in and through the heavenly immortality. For the law of God has never been repealed, and never can be; neither does the covenant of grace at all make void the law, nay, as the apostle says, it establishes it.
3. An ordinary attention to the constitution of these two covenants will show us that there is between God and man, now (the now taking in the position and history of man from the fall, to the finished and ultimate recovery of redemption) but this one covenant of grace. Consider, and this partly by contrasting the two, in what this second or new covenant consists.
(1) It agrees with the first in this,
(a) that the ultimate object is the same, viz., everlasting life for man;
(b) that in Gods part of the contract the promise attached to it is the same.
(2) It differs from the other in these respects. That a third party is introduced–the Mediator Christ Jesus, the Son of God. That on mans part the conditions are different, repentance and faith being in the stead of obedience.
4. See the vital importance of understanding the truth with respect to the two covenants. There are not two covenants. There never have been two co-existing covenants. When man broke the first, it was at an end. Morally speaking, it could not be re-instituted; because, the nature of man having become sinful, and this sinfulness a necessary entailment on all his children, it was rendered impossible for man to keep a covenant of works. And a covenant broken is no longer a covenant. God, then, in His mercy and love, instituted another covenant, the same as to intent, but differing in its conditions for man, prescribing conditions which he could observe, because of the new provision made in the Mediator Christ Jesus, by whom the law should be inviolably kept, and so a justifying righteousness procured, and by whom a full, perfect, and sufficient sacrifice should be made in the offering of His own spotless body for the sins of the whole world. See how this strikes at the root of all mans pride and self-dependence, and attempts at working out a self-righteousness for his justification. See, too, the surpassing consideration of God for the pour, condemned helpless, sinner. See also the wondrous force of our text. It was to the dearly-beloved Son that God said, I, the Lord, have called Thee in righteousness, etc. Because on Him devolved the work of rescue, because He is the Mediator, because He will ensure the final victory, because in Him the new covenant was opened, in Him established, by Him maintained, Himself is called the covenant. To reject Him is to reject the covenant; to look anywhere else for salvation, to attempt any other way to Gods favour than by Him, to try any other terms than those of His Gospel, is to reject Him; and that is to reject the covenant of God and to enter into covenant with death. (R. H. Davies, B. A.)
Gods calling
The act of calling here implies–
1. Selection.
2. Designation.
3. Providential introduction to Gods service. (J. A. Alexander.)
Called in righteousness,
Called in righteousness, in accordance with a steadfast and consistent purpose. (Prof. J. Skinner, D. D.)
And give Thee for a covenant of the people.
A covenant of the people, a negotiator between God and the people. (J. A. Alexander.)
Israel a Mediator
Not only the Messiah, but the Israel of God was sent to be a mediator or connecting link between Jehovah and the nations. (J. A. Alexander.)
The new covenant of free grace
I. WHO IT IS THAT SPEAKS THIS GRACIOUS LANGUAGE. The Lord.
II. THE PERSON TO WHOM THIS GRACIOUS LANGUAGE IS DIRECTED AND SPOKEN. CHRIST.
III. WHAT HE SPEAKS UNTO CHRIST HERE, even gracious language in respect of us. He will give Him for a covenant.
IV. UNTO WHOM THE FATHER GIVES CHRIST FOR A COVENANT. Unto the people, and unto the Gentiles; that is, to Jews and to Gentiles, to all sorts of people.
V. THE END AND PURPOSE FOR WHICH THE FATHER GIVES HIM TO BE A COVENANT UNTO THE PEOPLE. To open the blind eyes, to bring the prisoners out of prison. (T. Crisp, D. D.)
Christ a covenant to open blind eyes
I. WHAT IT IS FOR CHRIST TO BE A COVENANT, OR, THE COVENANT.
II. WHAT IT IS FOR CHRIST TO BE GIVEN TO BE A COVENANT.
III. WHAT IT IS FOR CHRIST TO BE A COVENANT TO OPEN THE BLIND EYES.
IV. TO WHOM THIS CHRIST IS GIVEN TO BE A COVENANT. (T. Crisp, D. D.)
A covenant of the people
The idea must be something like this: the Divine ideal represented by the Servant of the Lord becomes the basis of a new national life, inasmuch as it expresses that for the sake of which Jehovah enters into a new covenant relation with His people. (Prof. J. Skinner, D. D.)
A word to go home on
The saintly Miss Frances Ridley Havergal literally lived and moved in the Word of God. It was her constant solace, delight, and inspiration. It is related of her that, on the last day of her life, she asked a friend to read to her the forty-second chapter of Isaiah. When the friend read the sixth verse, I the Lord have called thee in righteousness and will hold thine hand, and will keep thee, Miss Havergal stopped her. Called–held–kept–used, she whispered. Well, I will just go home on that. And she did go home on that, as on a celestial chariot, and the home-going was a triumph, with an abundant entrance into the city of God. (Christian Budget)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. A covenant of the people – “A covenant to the people”] For am, two MSS. of Dr. Kennicott’s, and of my own, read olam, the covenant of the age to come, or the everlasting covenant; which seems to give a clearer and better sense. But I think the word berith, here, should not be translated covenant, but covenant sacrifice, which meaning it often has; and undoubtedly in this place. This gives a still stronger and clearer sense.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Have called thee in righteousness; to declare my righteousness, as is said, Rom 3:26, or my faithfulness, which is frequently called righteousness in Scripture; according to my promise long since made, and oft-renewed. As the former verse asserted Gods power, so this clause declares his will and firm purpose and obligation to effect this work, and both together evince the certainty and necessity of it.
Will hold thine hand; will give thee counsel and strength for thy high and hard work.
Will keep thee, that thou shalt not fail in, nor be hindered by, thine enemies from the accomplishment of thy work.
Give thee for a covenant; to be the Angel of the covenant, as Christ is called, Mal 3:1; or the Mediator, in and by whom my covenant of grace is made and confirmed with mankind.
Of the people; either of my people, the Jews; or, indefinitely or universally, of all people, not only Jews, but Gentiles also, as it follows.
For a light of the Gentiles; to enlighten them with true and saving knowledge, and to direct them in the right way to true happiness, from which they had miserably wandered. He alludes to Gods fiery pillar, which enlightened and directed the Israelites in the wilderness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. in righteousnessrather,”for a righteous purpose” [LOWTH].(See Isa 42:21). God “setforth” His Son “to be a propitiation (so as) to declare His(God’s) righteousness, that God might be just, and (yet) thejustifier of him which believeth in Jesus” (Rom 3:25;Rom 3:26; compare see on Isa41:2; Isa 45:13; Isa 50:8;Isa 50:9).
hold . . . handcompareas to Israel, the type of Messiah, Ho11:3.
covenantthe medium ofthe covenant, originally made between God and Abraham (Isa49:8). “The mediator of a better covenant” (Heb8:6) than the law (see Isa 49:8;Jer 31:33; Jer 50:5).So the abstract “peace,” for peace-maker (Mic 5:5;Eph 2:14).
the peopleIsrael; asIsa 49:8, compared with Isa42:6, proves (Lu 2:32).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I the Lord have called thee in righteousness,…. Not the Prophet Isaiah, as Jarchi and Aben Ezra interpret it; nor the people of Israel, as Kimchi; but the Messiah, whom Jehovah called to the office of Mediator, in a righteous way and manner, consistent with his own perfections; and not against the will of Christ, but with his full consent: or, “unto righteousness”, as some n; so the Arabic version; to fulfil his righteous purposes, concerning the welfare and salvation of his people; to perform his righteous promises of his coming, and of good things by him; to show his strict vindictive justice against sin, in the punishment of it; and to bring in an everlasting righteousness for his people: or it may be rendered, “I have called thee with righteousness o”; Christ came a righteous Person, holy in his nature, harmless in his life, and truly deserved the character of Jesus Christ the righteous:
and will hold thine hand: denoting his presence with him, and nearness unto him; his favour and affection for him; his counsel and direction of him; the support and assistance he gave him; and the strength he received from him as man, to go through his work:
and will keep thee; as the apple of his eye, being dear unto him; from being hurt by his enemies till the time came to be delivered into their hands; and from miscarrying in his work; and from the power of the grave, so as to be long detained in it:
and give thee for a covenant of the people; Christ is a covenantee, a party concerned in the covenant of grace; the representative of his people in it; the surety, Mediator, messenger, and ratifier of it; the great blessing in it; the sum and substance of it; all the blessings and promises of it are in him, and as such he is “given”; it is of God’s free grace that he was appointed and intrusted with all this in eternity, and was sent in time to confirm and secure it for “the people”; given him of his Father, redeemed by him and to whom the Spirit applies the blessings and promises of the covenant; even the elect of God, both among Jews and Gentiles, especially the latter, as follows:
for a light of the Gentiles; who were in the dark as to the true knowledge of God and Jesus Christ, and the way of righteousness and salvation by him, and of all divine and spiritual things; now Christ, through the ministry of the word by his Spirit, was a light unto them; by which they were enlightened into their own state and condition by nature, and into the knowledge of himself, and the mysteries of grace.
n “Ad, [sive] in justitiam”, Sanctius. o “cum justitia”, Piscator, Forerius, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
6. I Jehovah have called thee in righteousness. He again repeats the name of God, in which we ought to supply what he stated in the former verse about his power. It is generally thought that this points out the end of Christ’s calling, that he was sent by the Father to establish “justice” among men, who are destitute of it so long as they have not Christ, and, being given up to all the corruptions of crimes and vices, are held captive under the tyranny of Satan. But because the word “righteousness” has a more extensive signification, I pass by that ingenious distinction; for it is not even said that he shall be called “to righteousness,” but this phraseology ought to be viewed as equivalent to the adverbial expression, “righteously,” or “in a holy manner.” I rather suppose the meaning to be, that Christ was “called in righteousness,” because his calling is lawful, and therefore shall be firm and secure. We know that what is not done in a proper and regular manner cannot be of long duration. Or perhaps it will be thought preferable to view it thus, that God, in appointing Christ to restore the Church, seeks no reason but from himself and his own righteousness; but it is certain that this word denotes stability, as if he had said, “faithfully.”
And will hold thee by thy hand. By “the holding of the hand” he means the immediate assistance of God; as if he had said, “I will direct and establish thee in the calling to which I have appointed thee. In a word, as thy calling is righteous, so I will defend and uphold thee, as if by taking hold of thy hand I were thy leader.”
I will keep thee. This word “keep” plainly shews what is the meaning of holding by the hand, namely, that Christ will be directed by the Father in such a manner that he shall have him as his protector and guardian, shall enjoy his assistance, and, in short, shall feel his presence in all things.
And will place thee for a covenant. He now states the reason why God promises that he will be a guardian to Christ. Besides, the Prophet spoke of the Jews and the Gentiles separately; not that they differ by nature, or that the one is more excellent than the other, (for all need the grace of God, (Rom 3:23,) and Christ has brought salvation to all indiscriminately,) but because the Lord assigned the first rank to the Jews, (Mat 10:6,) it was therefore proper that they should be distinguished from the others. Accordingly, before “the partition-wall” (Eph 2:14) was thrown down, they excelled, not by their merit, but by the favor of God, because with them in the first instance the covenant of grace was made.
It may be objected, “Why is Christ appointed to a covenant which was ratified long before? for, more than two thousand years before, God had adopted Abraham, and thus the origin of the distinction was long previous to the coming of Christ.” I reply, the covenant which was made with Abraham and his posterity had its foundation in Christ; for the words of the covenant are these, “In thy seed shall all nations be blessed.” (Gen 22:18.) And the covenant was ratified in no other manner than in the seed of Abraham, that is, in Christ, by whose coming, though it had been previously made, it was confirmed and actually sanctioned. Hence also Paul says, “that the promises of God are yea and amen in Christ,” (2Co 1:20,) and in another passage calls Christ “the minister of circumcision, to fulfill the promises which were given to the fathers.” (Rom 15:8.) Still more clearly does he declare that Christ is “the peace” of all, so that they who were formerly separated are united in him, and both they who were far off and they who were near are thus reconciled to God. (Eph 2:17.) Hence also it is evident that Christ was promised, not only to the Jews, but to the whole world.
For a light of the Gentiles. We have here another clear proof of the calling of the Gentiles, since he expressly states that Christ was appointed to be “a light” to them. He calls him a light, because the Gentiles were plunged in the deepest and thickest darkness, at the time when the Lord illuminated none but the Jews. Now, then, the blame lies solely with ourselves, if we do not become partakers of this salvation; for he calls all men to himself, without a single exception, and gives Christ to all, that we may be illuminated by him. Let us only open our eyes, he alone will dispel the darkness, and illuminate our minds by the “light” of truth.
Fuente: Calvin’s Complete Commentary
(6) Have called thee in righteousness . . .The words apply to the personal servant. His call was in accordance with the absolute righteousness of God, manifesting itself in love.
A covenant of the people.The context limits the people to Israel. The servant of the Lord is to be in Himself not only the mediator of the covenant, but the covenant, the meeting-point between God and man, just as He is the peace as well as the peacemaker (Mic. 5:5; Eph. 2:14). The words may well have furnished a starting-point for the new covenant of Jer. 31:31, and the whole series of thoughts that have grown out of it.
A light of the Gentiles.Re-echoed in Luk. 2:32.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. I the Lord have called thee in righteousness “Thee,” Messiah. Faithful to my word of promise with Abraham; faithful also to my own intrinsic righteousness. Both are involved in the covenant.
Covenant light These are terms equivalent to universal gospel blessings.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 42:6 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;
Ver. 6. I the Lord have called thee. ] To the Mediatorship.
And will hold thine hand.
And will keep thee.
And give thee for a covenant of the people,
For a light to the Gentiles.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
a light of the Gentiles. Quoted in Luk 2:32. Compare Isa 49:6.
Fuente: Companion Bible Notes, Appendices and Graphics
for a light of the Gentiles
The prophets connect the Gentiles with Christ in a threefold way”
(1) as the Light He brings salvation to the Gentiles Luk 2:32; Act 13:47; Act 13:48
(2) as the “Root of Jesse” He is to reign over the Gentiles in His kingdom. Isa 11:10; Rom 15:12. He saves the Gentiles, which is the distinctive feature of this present age.; Rom 11:17-24; Eph 2:11; Eph 2:12 He reigns over the Gentiles in the kingdom-age, to follow this. See “Kingdom (O.T.),”; Gen 1:26-28; Zec 12:8.
(3) Believing Gentiles in the present age, together with believing Jews, constitute “the church which is His body.” (See Scofield “Eph 3:6”)
Fuente: Scofield Reference Bible Notes
called: Isa 32:1, Isa 43:1, Isa 45:13, Isa 49:1-3, Psa 45:6, Psa 45:7, Jer 23:5, Jer 23:6, Jer 33:15, Jer 33:16, Rom 3:25, Rom 3:26, Heb 1:8, Heb 1:9, Heb 7:2, Heb 7:26
and will hold: Isa 42:1, Isa 41:13
and give: Isa 49:8, Mat 26:28, Luk 1:69-72, Rom 15:8, Rom 15:9, 2Co 1:20, Gal 3:15-17, Heb 8:6, Heb 9:15, Heb 12:24, Heb 13:20
a light: Isa 49:6, Isa 51:4, Isa 51:5, Isa 60:1-3, Luk 2:32, Joh 8:12, Act 13:47, Act 26:23, 1Pe 2:9
Reciprocal: Gen 18:32 – Oh Num 6:24 – keep thee Isa 35:5 – the eyes Isa 60:4 – they come Dan 9:27 – confirm Mat 4:16 – which sat in darkness Mat 11:5 – blind Luk 7:22 – how Joh 1:4 – the life Joh 4:10 – If Joh 8:29 – he that sent Joh 9:5 – long Joh 12:35 – Walk Act 11:1 – the Gentiles Eph 5:8 – but 2Ti 2:26 – who are
Fuente: The Treasury of Scripture Knowledge
42:6 I the LORD have called thee in {l} righteousness, and will hold {m} thy hand, and will keep thee, and give thee for a {n} covenant of the people, for a light of the Gentiles;
(l) Meaning, to a lawful and just calling.
(m) To assist and guide you.
(n) As him, by whom the promise made to all nations in Abraham will be fulfilled.
Fuente: Geneva Bible Notes
Yahweh not only called an invader in harmony with His righteous purposes for humankind (Isa 41:2), but He alone also called this Servant at the right time, in the right place, and for the right purpose.
"The righteousness of God is the stringency with which He acts, in accordance with the will of His holiness." [Note: Delitzsch, 2:178.]
Cyrus would destroy, but Messiah would build. The Lord promised again to uphold His Servant (cf. Isa 42:1). The Servant would fulfill the covenant requirements and promises that God had given His people, becoming a covenant to them in that sense, and so bring them into intimate fellowship with Himself (cf. Isa 49:6-8). Thus this Servant cannot be all of Israel or even saved Israel or the prophets. Some commentators view this covenant as the New Covenant (Jer 31:31-34), which Christ would ratify with His blood. [Note: See Ibid., 179-80; Grogan, p. 255; and Chisholm, Handbook on . . ., p. 100-101.] Still others view it as the "covenant of grace" that Christ made available to people by dying on the Cross. [Note: See Young, 3:120-21.] The coming conqueror would drive the nations further into idolatry (Isa 41:5-7), but the Servant would lead them to God by serving as a light to the nations who sit in darkness (cf. Luk 2:32; Joh 14:6). The Lord Himself would do all this through His Servant (cf. Exo 3:15; Exo 6:3).