Exegetical and Hermeneutical Commentary of Isaiah 44:2

Thus saith the LORD that made thee, and formed thee from the womb, [which] will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.

2. formed thee from the womb ] See Isa 44:24, ch. Isa 49:5.

Jeshurun occurs again only in Deu 32:15; Deu 33:5; Deu 33:26; always as a synonym for Israel and a title of honour (hardly a diminutive, as the termination might suggest). It means the “Upright One,” being formed from an adj. yshr, which is applied to Israel in Num 23:10, and perhaps also in the phrase “book of Jashar” (see Jos 10:13, R.V.). The history of the name is, however, altogether obscure. The opinion that it was coined in opposition to Jacob (“the supplanter”) has little to recommend it; although that antithesis may have led to its selection by this prophet.

Should the recent supposed discovery of the name Israel on an Egyptian monument of the reign of Merenptah be confirmed, it is possible that fresh light may be thrown on the relation of the two names Israel and Jeshurun. The form in which the word there appears is said to be Yishir’il, the sibilant agreeing with Jeshurun but differing from the traditional pronunciation of Yisr’el. Yishir’il and Yeshrn might be derivations from a common root, yshar. (Brandt, Theologisch Tijdschrift, 1896, p. 511; cf. Renan, Hist. du peuple d’Isral, Vol. i., p. 106).

Fuente: The Cambridge Bible for Schools and Colleges

Thus saith the Lord that made thee – (See the note at Isa 43:1).

And formed thee from the womb – This is equivalent to the declaration that he was their Maker, or Creator. It means, that from the very beginning of their history as a people, he had formed and moulded all their institutions, and directed all things in regard to them – as much as he is the former of the body from the commencement of its existence. It may be observed that the words, from the womb, are joined by some interpreters with the phrase, that formed thee, meaning, that he had been the originator of all their customs, privileges, and laws, from the beginning of their history; and by others with the phrase, will help thee, meaning, that from the commencement of their existence as a nation, he had been their helper. According to the Masoretic marks of distinction, the former is the true sense. So the Septuagint, Aben Ezra, Kimchi, Lowth, etc.; but Jerome, Luther, and some others, prefer the latter mode.

Fear not – (See the note at Isa 41:10). Though you have sinned as a people Isa 43:23-24, Isa 43:27, and though all these heavy judgments have come upon you Isa 43:28, yet you have no reason to fear that God will finally abandon and destroy you.

And thou Jeshurun – ( vay^eshurun). This word occurs but four times in the Bible, as a poetical name for the people of Israel, apparently expressing affection and tenderness (Deu 32:15; Deu 33:5, Deu 33:26; and in this place). It is, says Gesenius (Commentary in loc.), a flattering appellation (schmeichelwort) for Israel, and is probably a diminutive from yashur = yashar, the passive form in an intransitive verb with an active signification. The ending on, he adds, is terminatio charitiva – a termination indicating affection, or kindness. In his Lexicon, he observes, however (as translated by Robinson), that it seems not improbable that it was a diminutive form of the name ys’ra’el, which was current in common life for the fuller form ys’ra’elun, title of affection for Israel, but, like other common words of this sort, contracted, and more freely inflected, so as at the same time to imply an allusion to the signification of right or uprightness, contained in the root yashar. Jerome renders it, Rectissime – Most upright. The Septuagint renders it, Egapemenos Israel – Beloved Israel. The Syriac renders it, Israel. So also the Chaldee. It is, doubtless, a title of affection, and probably includes the notion of uprightness, or integrity.

Fuente: Albert Barnes’ Notes on the Bible

Verse 2. Jesurun] Jeshurun means Israel. This name was given to that people by Moses, De 32:15; De 33:5, De 33:26. The most probable account of it seems to be that in which the Jewish commentators agree; namely, that it is derived from yashar, and signifies upright. In the same manner, Israel, as a people, is called meshullam, perfect, Isa 42:19, They were taught of God, and abundantly furnished with the means of rectitude and perfection in his service and worship. Grotius thinks that yeshurun is a diminutive of yishrael, Israel; expressing peculiar fondness and affection; , O little Israel.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

From the womb; from the time of thy birth, or coming out of the womb. From that time that I first took thee to be my people, I have been forming and fashioning thee, by giving thee laws, and ordinances, and teachers, by threatenings and corrections, and many other ways. He seems to allude to the practice of midwives, who use to compose all the parts of the new-born infant into a right frame.

Jesurun; another name of Jacob or Israel, given to him Deu 32:15; 33:5,26.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. (Isa 43:1;Isa 43:7).

formed . . . from . . .womb(So Isa 44:24; Isa 49:1;Isa 49:5). The sense is similarto that in Isa 1:2, “I havenourished and brought up children.”

JesurunA diminutiveterm of endearment applied to Israel. The full title of affection wasIsraelun; contracted it became Jeshurun, with an allusion tothe Hebrew root, jashar, “upright,” “perfect”(see on Isa 42:19, note on “Hethat is perfect”) [GESENIUS],(De 32:15).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Thus saith the Lord that made thee, and formed thee from the womb,…. Which is not to be understood of the forming of the people of Israel into a commonwealth or church state, for this is not said of the body of them; nor of the natural creation and formation of these individuals, but of their new creation, regeneration, and spiritual formation; which, as it was owing to the grace and power of God, by which the Lord describes himself, who is speaking to them, the consideration of it might serve to encourage their faith and confidence in the performance of the promises about to be made to them; see

Ps 100:3: which “will help thee”; in the exercise of grace, in the performance of duty, in suffering for his name’s sake in every time of trouble, and out of all trouble, and that right early, and when none else can:

fear not, O Jacob, my servant, and thou Jesurun, whom I have chosen; the titles are as before, only instead of “Israel” is “Jesurun”, which is a name of the people of Israel, De 32:15 and here the Targum instead of it puts Israel; and so the Syriac and Arabic versions. The Septuagint version renders it, “beloved Israel”; the word signifies upright; and so the Vulgate Latin version translates it, “O thou most upright one” w; and well agrees with this little remnant of Israelites indeed, in whom there was no guile. Some derive the word from one that signifies to “see”, “behold”, “contemplate” x; and so it may be rendered, “the seeing ones whom I have chosen”, such whose eyes the Lord opened to see their own vileness and sinfulness, and the glory of Christ and salvation by him: these are bid not to fear: not any of their enemies, though they themselves were but worms; and though their number was small, and they weak and feeble, and their enemies numerous, strong, and mighty; and though their countrymen would reproach, revile, and persecute them for Christ’s sake, and they should be obliged to turn to the Gentiles, and carry the Gospel among them, when those of their nation would reject it, which would issue in the ruin of it, as before predicted; see Isa 41:10.

w “et rectissime”, V. L. a “rectum fuit, Forerius”; so Ben Melech says, that Israel is called Jeshurun, because he is upright among the people. x A “contemplari, respicere”.

Fuente: John Gill’s Exposition of the Entire Bible

2. Thus saith Jehovah thy Maker. Though he treated the Jews harshly, that they might be stripped of all false confidence, and might humbly betake themselves to the grace of God, he now caresses them pleasantly by a mild and gentle discourse, that they may know that by self-denial they shall sustain no loss. We must therefore supply here the following contrasts. “Thou, Jacob, art indeed nothing in thyself, but God thy Maker will not despise his work; no nobleness of birth would secure thee against perdition, but the adoption which the Heavenly Father has been pleased to bestow upon thee will be abundantly sufficient for redeeming thee.” Besides, we should keep in mind what I have often said already, that the Prophet does not speak of the first creation by which we are born to be human beings, but of the regeneration which belongs and is peculiar to the elect, that they may obtain a place in the Church of God.

He that formed thee from the womb. This is added, that men may not claim anything for themselves, as if they had moved him to shew kindness to them. By these words he also exhibits to them a hereditary covenant, by which God separated them to be his inheritance “before they were born.” (Rom 9:11.) Some think that this refers to the person of Jacob, because, by taking hold of his brother’s foot, (Gen 25:26,) he gave a remarkable proof of his election; but this is a forced interpretation, and therefore I give a wider signification to these words, namely, that the Lord was kind and bountiful to his people from the commencement, and cut off all merits; because by free grace he “formed him,” and then freely bestowed on him all blessings.

He will help thee. Some supply the relative, “Who will help thee;” as if he had said, “Thy Helper;” but it is better to read the clause separately. (173) It would be still more clear in the first person, “I will help thee;” but as to the substance of the meaning it makes no difference. The statemen t amounts to this, that he who is the Creator of the people will be ready to give his assistance when the proper time shall arrive. Let every person therefore adopt that reading which he thinks proper; but I have preferred to follow the simple and natural meaning, without supplying any word.

O beloved! The word ישרון (yeshurun) is explained in various ways. Some think that it is derived from ישר, (yashar,) which means “to be upright,” or “to please;” others from שור, (shur,) and others from אשר, (ashar.) But I rather agree with those who translate it Beloved, and derive it from the root ישר, (yashar.) This designation is also bestowed on that nation by Moses in his song; for, although some render it in that passage Upright, and in this passage also, the old rendering is more suitable, “My beloved is grown fat.” (Deu 32:15.) The Prophet adorns his nation with these titles, that the Jews may be led by past benefits to entertain hope for the future. This rule ought to be held by all believers as perpetually binding, that, after having experienced the kindness of God toward them, they should likewise expect it for the future; for otherwise they will be excessively ungrateful, and will shew that they do not rely on the promises of God, which, when they are impressed on our hearts, undoubtedly bring peace and safety; not that we should be utterly devoid of fear, but that we should strive against all dread and distrust; and therefore he again repeats, —

Fear thou not, Jacob. Such is also the import of the consolation given by Christ,

“

Fear not, little flock, for my Father hath good will towards thee.” (Luk 12:32.)

And, indeed, among the dangers which threaten death on all sides, no remedy is better adapted to allay terrors than that God has been pleased to bestow his favor upon us, so that he will save us for ever. By the word “Beloved,” therefore, he again repeats that this depends on the favor and protection of God, who ascribes to himself, and entirely claims, all the good that existed among the people.

(173) “Even on the common supposition, that the words of God begin with the second clause, it is better to take ‘He will help thee’ as a short independent clause, parenthetically thrown in to complete the description, or to connect it with what follows.” — Alexander.

Fuente: Calvin’s Complete Commentary

(2) Thou, Jesurun . . .The ideal name of Israel as the upright one; so the Book of Jasher is the book of the upright, of the heroes of Israel. (See Note on Deu. 32:15.) The name is substituted for the Israel of the preceding verse, as pointing to the purpose of God in their election.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Fear not Notwithstanding so many backslidings, God has intense love for his chosen, and to signify this he applies to them the name Jeshurun, which means, “people of my deepest affection.” Gesenius. This name, with same meaning, is found in Deu 32:14; Deu 33:5; Deu 33:26. The name implies all that belongs to the designation elect people.

Fuente: Whedon’s Commentary on the Old and New Testaments