Sing, O ye heavens; for the LORD hath done [it]: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel.
23. The prophet in a transport of joy calls on heaven and earth to celebrate the wonders of Israel’s redemption. Cf. ch. Isa 42:10-13, Isa 45:8. The poetic outburst marks the end of the section.
the Lord hath done it] The redemption is already as good as complete; see the end of the verse.
ye lower parts of the earth ] or depths of the earth, the antithesis to “ye heavens.”
break forth into singing ] Cf. ch. Isa 14:7.
and glorified ] R.V., more correctly: and will glorify. Cf. ch. Isa 49:3, Isa 60:21, Isa 61:3.
Ch. Isa 44:24 to Isa 45:25. Jehovah’s Commission to Cyrus, His anointed, whose victories shall bring about the universal recognition of the true God
The distinctive feature of this important section of the book is the prominence given to the person and work of the Persian conqueror, Cyrus. The leading idea is no longer the relation of Israel to Jehovah, but the glorious effects that are to follow its deliverance through the agency of this divinely chosen hero. In the earlier allusions to Cyrus (ch. Isa 41:1-4; Isa 41:25-29) he is spoken of as one whose remarkable career has challenged the attention of the world and illustrated the inability of the heathen religions to deal with the great crises of history. There have been abundant intimations that he is the destined instrument of Israel’s restoration, but these have hitherto occupied a secondary place in the prophet’s thoughts. Here, however, the figure of Cyrus is brought prominently on the scene, he is addressed directly and by name, and the ultimate scope of his mission is clearly unfolded. He is to set the exiles free, to rebuild Jerusalem and the Temple; and the far-reaching moral result of his singular generosity to Israel will be the downfall of heathenism everywhere and the universal conviction that Jehovah is the only God who is a Deliverer. There are five divisions:
i. ch. Isa 44:24-28 is an introduction to the central passage, which immediately follows. Jehovah, still addressing Israel, describes Himself by a majestic series of attributes, gradually converging from the thought of His creative power to the particular point which is the subject of the present discourse, His selection of Cyrus as the instrument of His purpose.
ii. ch. Isa 45:1-8. The Divine speaker now addresses Cyrus in person, promising to him an uninterrupted career of victory (1 3); yet it is in the interest of Israel that he, a stranger to the true God, is thus called and commissioned (4); and the final issue of his achievements will be a general recognition throughout the world of the sole Godhead of Jehovah (5 7). The last verse (8) is a poetic interlude like ch. Isa 42:10 ff., Isa 44:23, &c.
iii. Isa 44:9-13. Here the prophet turns aside to rebuke the murmurs of dissent which this novel announcement calls forth amongst his fellow countrymen (9 11). It would appear that there were some of the Israelites who rebelled against the thought of a foreign prince as the Anointed of Jehovah and the Saviour of Israel. The answer to these cavillers is an assertion of the absolute sovereignty of Jehovah, who reaffirms His choice of Cyrus as the instrument of Israel’s deliverance (12, 13).
iv. Isa 44:14-17. Transporting himself to the time when the Divine purpose shall be realised, the writer depicts the procession of conquered nations who do homage to Israel as the people of the true God, and, renouncing idolatry, acknowledge the hand of Jehovah in Israel’s everlasting salvation.
v. Isa 44:18-25. This deliverance of Israel culminates in salvation to the world at large. The passage contains some of the most striking thoughts in the whole prophecy. The character of Jehovah, His goodwill to men, is to be learned from His creation of a habitable world (18) and from the manner of His revelation to Israel (19). He has shewn Himself to be the only “righteous and saving God” (21); and the heathen are now invited to share in His salvation through faith in His sole divinity (20, 22). It is His irrevocable purpose thus to secure universal homage (23 25).
Fuente: The Cambridge Bible for Schools and Colleges
Sing, O ye heavens – (see Isa 42:10). It is common in the sacred writings to call on the heavens, the earth, and all created things, to join in the praise of God on any great and glorious event (see Psa 96:1, Psa 96:11-12; Psa 148:1-14) The occasion of the joy here was the fact that God had redeemed his people – a fact, in the joy of which the heavens and earth were called to participate. An apostrophe such as the prophet here uses is common in all writings, where inanimate objects are addressed as having life, and as capable of sharing in the emotions of the speaker. Vitringa has endeavored to show that the various objects here enumerated are emblematic, and that by the heavens are meant the angels which are in heaven; by the lower parts of the earth, the more humble and obscure republics of the pagan; by the mountains, the greater and more mighty kingdoms; by the forest, and the trees, large and spacious cities, with their nobles. So Grotius also interprets the passage. But the passage is a highly-wrought expression of elevated feeling; the language of poetry, where the prophet calls on all objects to exult; – an apostrophe to the highest heavens and the lowest part of the earth – the mountains and the forests – the most sublime objects in nature – to exult in the fact that the Jewish people were delivered from their long and painful captivity, and restored again to their own land.
The Lord hath done it – Has delivered his people from their captivity in Babylon. There is, however, no impropriety in supposing that the eye of the prophet also rested on the glorious deliverance of his people by the Messiah; and that he regarded one event as emblematic of, and introductory to the other. The language used here will certainly appropriately express the feelings which should be manifested in view of the plan of redemption under the Messiah.
Shout, ye lower parts of the earth – The foundations of the earth; the parts remote from the high heavens. Let the highest and the lowest objects shout; the highest heavens, and the depths of the earth. The Septuagint renders it, Ta Themelia tes ges – The foundations of the earth. So the Chaldee.
Ye mountains – So in Psa 148:9, Psa 148:13 : Mountains and all hills; fruitful trees and all cedars – let them praise the name of the Lord.
O forest, and every tree therein – Referring either to Lebanon, as being the most magnificent forest known to the prophet; or to any forest as a great and sublime object.
Fuente: Albert Barnes’ Notes on the Bible
Isa 44:23
Sing, O ye heavens
A song about redemption
The text is a magnificent call to heaven and earth to join in singing the glories of redemption.
I. IN WHAT PARTICULARS REDEMPTION CALLS FOR A SONG. Redemption calls for a song when we remember–
1. Its Author. The Lord hath done it. The Lord hath redeemed Jacob. Herein is indeed a marvel of grace, demanding the highest anthems ransomed lips can raise. What could man have been to Him? What shadow of an obligation was there on His part to put forth the slightest effort to save a single one? The Lord hath done it alone. With whom took He counsel in this matter? Who paid part-price with Him? Redemption is no work of the many; it is Gods own in plan and execution.
2. Its cost (1Pe 1:18-19).
3. Its completeness. Christ hath so gloriously completed the work of redemption that nothing can possibly be added to it. Unlike the atonement made by the Aaronic priesthood, it lasts for ever.
4. Its comprehensiveness. It will take eternity to reveal all. If we are Christs, then have we been redeemed from the hand of Satan. From the guilt of sin. With the guilt, away goes the power of sin. We are also redeemed from the consequences of sin. From the power of death Hos 13:14). Christ hath redeemed the bodies of His saints for the glories of the resurrection morn.
5. The chiefest cause for song is redemption being that in which God has been pleased to glorify Himself the most. The Lord hath glorified Himself in Israel. All the attributes of God are most gloriously to be seen in redemption work.
II. WHO THOSE ARE WHO SHOULD SING THE SONG.
1. Heaven! Sing, O ye heavens, and well you may, for redemption has shed a fresh lustre on your glories. The highest joy the angels can have, is that which arises from seeing their King glorified. Behold also the redeemed in heaven! Listen to their song, sweeter even than an angels, Unto Him that loved us. All heaven unites in this redemption song.
2. Let the ransomed on earth take their part. Shout, ye lower parts of the earth. Behold your serfdom gone–your bonds broken–your chains snapped–your sins forgiven–your heaven secured, and then sing.
3. Surely who that have loved ones that have been redeemed should join us in the song.
4. The trembling sinner has good cause to join his voice with ours. The Lord hath done it. If done, then there can be no necessity for any addition of thine. (A. G. Brown.)
Praise to God for redemption:
I. WHAT IS IMPORTED IN GODS REDEEMING JACOB.
1. That He pays a ransom for our souls.
2. That He rescues us from captivity.
3. That He takes vengeance on our enemies.
4. That He puts us in possession of our inheritance.
II. HOW GOD IS GLORIFIED, WHEN MAN IS REDEEMED.
1. His infinite wisdom was displayed.
2. His power was illustrated.
3. His grace was shown.
4. His truth was vindicated.
III. THE PRAISE WHICH OUGHT TO BE ASCRIBED UNTO GOD ON ACCOUNT OF REDEMPTION. The language of the text has a certain grandeur and beauty. Two things seem to be expressed in it.
1. Let every creature rejoice in the event.
2. Let all express their joy in every form.
Sing, shout, break forth into singing. Praise Him with the heart. Let all that is within you bless His holy name. Praise Him with the lips. Speak of the glory of His kingdom, and talk of His power, to make known to the sons of men His mighty acts. Praise Him with your life. Ye are bought with a price, therefore glorify God in your body and in your spirit, which are Gods Praise Him in private. Is anyone merry? Let him sing psalms. Praise Him in public. O sing unto the Lord a new song, and His praise in the congregation of the saints. (E. Brown.)
The joy of redemption
There are three redemptions which may well make all hearts rejoice.
I. REDEMPTION BY BLOOD.
II. REDEMPTION BY POWER. Conversion and regeneration. What sort of people are those whom Christ saves? Some were the very worst of the worst. Think of what these souls are saved from, and of what they are saved to. Some are saved in the teeth of ten thousand obstacles.
III. REDEMPTION IN PERFECTION. (C. H. Spurgeon.)
The song of songs:
I. LET US SURVEY THE SCENE. I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins. So, going forth and returning to their God beneath that clear sky, from which the Sun of Righteousness shone down with beams of love, the forgiven people were filled with rejoicing, and by the mouth of the prophet they cried aloud, Sing, O heaven, clouds veil thee no longer; shout, ye lower parts of the earth, which have been refreshed with fertilising showers; shout, O ye forest trees, whose every bough has been hung with diamond drops; for the Lord hath redeemed Jacob, and glorified Himself in Israel. Thus the scenery of the text is helpful to the full understanding of it. Read the two verses together, and their beauty is seen. When did the joyous event take place which we are bidden to celebrate with song?
1. We may consider it as virtually accomplished in the eternal counsels of God, for our Lord is the Lamb slain from before the foundation of the world.
2. The clouds were actually removed when the atonement was presented.
3. The text also receives an actual fulfilment to each one of Gods people in the moment when the eye of faith is first turned to the crucified Saviour.
4. This also comes true not only at first, but frequently during the Christian life; for there are times when our unbelief makes new clouds, and threatens new storms.
5. The text will obtain its best fulfilment at the day of the Lords appearing,–that day around which our chief hopes must ever centre.
II. LET US CONTEMPLATE THE GLORIOUS SUBJECT FOR JOY. The great subject of joy is redemption–the redemption of Gods Israel.
1. This is a stupendous work.
2. Of redemption by price and by power we are bidden to sing, a redemption so pre-eminently desirable that we can never sufficiently value it.
3. The very centre and emphasis of the song seems to me to lie in this: The Lord hath done it. Whatever God does is the subject of joy to all pure beings.
4. It is sweet to reflect that redemption is an accomplished fact. It is not The Lord will do it, but The Lord hath done it.
5. We may lay peculiar force upon the word, the Lord hath done it, for He has finished the work.
6. A very important part of the song, however, lies in the fact that what God has done glorifies Himself.
III. LET US LISTEN TO THE SONG. The angels sing, for they have deep sympathy with the redemption of man; the redeemed in glory sing, for they have been the recipients of this mighty mercy; the material heavens themselves also ring with the sweet music, and every star takes up the refrain, and with sun and moon praise the Most High. Descending from heave, the song charms the lower earth, and the prophet calls upon materialism to share in the joy; mountains and valleys, forests and trees, are charged to join the song. Why should they not? This round earth of ours has been oershadowed by the curse through sin; she has yet to be unswathed of all the mists which iniquity has cast upon her (Rom 8:20-21).
IV. LET US JOIN IN THIS SONG. Consider how we sing this song. We sing it when by faith we see the grand truth that Jesus Christ took His peoples sin upon Him, and so redeemed them. You will be still better able to sing this if you every day realise the blessings of redemption and pardon, by drawing near to God, using the privilege of prayer, trusting the Lord for everything, enjoying sonship, and communing with your heavenly Father. (C. H.Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
By such invitations to the senseless creatures to praise God with and for his people, he signifies the transcendent greatness of this mercy and deliverance, sufficient to make even the stones, if it were possible, to break forth into Gods praises; and withal, that as the brute creatures were sufferers by mans fall, so they should receive benefit by mans redemption.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. Call to inanimate nature topraise God; for it also shall share in the coming deliverance from”the bondage of corruption” (Rom 8:20;Rom 8:21).
done iteffectedredemption for both the literal and spiritual Israel.
lower parts,c.antithetical to “heavens” “mountains,””forest,” and “tree,” are the intermediateobjects in a descending gradation (see Psa 96:11;Psa 96:12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Sing, O ye heavens, for the Lord hath done it,…. Done what he promised, the forgiveness of the sins of his people, and the redemption of them. So the Targum,
“because the Lord hath wrought redemption for his people.”
The Vulgate Latin version adds, “mercy” o; and so the Septuagint version, “because God hath had mercy on Israel” p; and therefore the heavens are called upon to sing on this occasion, as the angels of heaven did when the Redeemer was born, and who rejoice at the salvation of God’s elect, Lu 2:13:
shout, ye lower parts of the earth; the earth, which is low in comparison of the heavens; the inhabitants of it, especially the Gentiles, which dwelt in the lower parts of the world, in comparison of Judea, which lay high:
break forth into singing, ye mountains; kings and great men of the earth, like the strong and lofty mountains:
O forest, and every tree therein; the multitude of the common people; see Isa 10:18 these are called upon to express their joy, for the following reason:
for the Lord hath redeemed Jacob, and glorified himself in Israel; which is to be understood not merely of their redemption from the Babylonish captivity, but of the redemption by Christ, which the former was a type of, and in which all God’s people in all nations are concerned, and therefore have reason to rejoice; and in which all the divine perfections are glorified, not only the wisdom, power, goodness, grace, and mercy of God, but his holiness and justice; and saints not only have reason to rejoice, because they are redeemed from sin and Satan, and the law, and death and hell, and all spiritual enemies, but because the glory of God is great in their salvation.
o “Quia fecit misericordiam”, V. L. p , Sept.
Fuente: John Gill’s Exposition of the Entire Bible
There is already good ground, therefore, for exuberant rejoicing; and the reply of the church to these words of divine consolation is as follows: “Exult, O heavens; for Jehovah hath accomplished it: shout, ye depths of the earth; break out, ye mountains, into exulting; thou forest, and all the wood therein: for Jehovah hath redeemed Jacob, and He showeth Himself glorious upon Israel.” All creation is to rejoice in the fact that Jehovah has completed what He purposed, that He has redeemed His people, and henceforth will show Himself glorious in them. The heavens on high are to exult; also the depths of the earth, i.e., not Hades, which would be opposed to the prevailing view of the Old Testament (Ps 66, cf., Psa 88:13), but the interior of the earth, with its caves, its pits, and its deep abysses (see Psa 139:15); and the mountains and woods which rise up from the earth towards heaven – all are to unite in the exultation of the redeemed: for the redemption that is being accomplished in man will extend its effects in all directions, even to the utmost limits of the natural world.
This exulting finale is a safe boundary-stone of this fifth prophecy. It opened with “Thus saith the Lord,” and the sixth opens with the same.
Fuente: Keil & Delitzsch Commentary on the Old Testament
23. Praise, O ye heavens. He now exhorts the Jews to render thanksgiving, not only that they may testify their gratitude, but that their own expectation of deliverance may be strengthened; and, therefore, he enjoins believers to look upon it as an event already accomplished, as if the Lord had already delivered them. Such modes of address make a deeper impression on our hearts than if the promises had been presented in a naked form. Since, therefore, believers might doubt of their salvation, because they still languished amidst their miseries and were almost dead, the Prophet arouses them, and not only dictates to them a song, that they may fulfill their vows, but shews that the word of God will be so great and uncommon that it shall move heaven and earth and the dumb creatures.
Burst into praise, ye mountains. We might simply have interpreted it, “Heaven above and earth below;” but as he mentions the “mountains,” he gives the appellation of the lower parts of the earth to places which are level, such as plains and valleys, that all countries, wherever they are situated, may be excited to praise and celebrate the name of God.
For Jehovah hath redeemed Jacob. He now adds, that that work which he had aroused all to admire is the redemption of the Church, and declares that the glory of God shall shine forth in it illustriously. Besides, it is proper to remember what I formerly remarked, that here not only does he celebrate the return of the people to their native country, but the end is also included; for they would be “redeemed” from the captivity in Babylon on this condition, that God should at length collect under one head a Church taken out of the whole world. (188)
(188) “ Son Eglise composee de toutes les nations de la terre.” “His Church composed of all the nations in the world.”
Fuente: Calvin’s Complete Commentary
A CALL FOR UNIVERSAL PRAISE
Isa. 44:23. Sing, O ye heavens, for the LORD hath done it, &c.
The prophet, beholding Israels redemption achieved and the people restored to their land and privileges, exulted in the blessed change, and burst forth in this impassioned address to all nature above and around him, and lest it should be supposed that his transport was premature, and that he had anticipated more than could reasonably be expected, Jehovah resumes the discourse and names the man whom He had destined to be His peoples deliverer (Isa. 44:28). It is natural to ask, Was the deliverance of the Jews so great, so blissful, so universally interesting as to justify the prophets rapturous call? In reply, we observe that the Jews exclusively were the Church of the living God, and their restoration was necessary to the accomplishment of the predictions concerning the Messiah. It was a shadow and pledge of the spiritual and eternal redemption which He was to obtain. The primary subject is the liberation of the captive Jews, but that speedily merges in a more glorious theme.
I. The work which it is here said God hath performed. This work, though then future and still only in progress, is spoken of as already effected. The purpose of God renders its completion absolutely certain.
1. The nature and extent of that deliverance with which the Israel of God are blessed. It is not only redemption from evil but redemption to God, and includes the restoration of His image to our souls. We are only yet beginning to enjoy these high privileges. Where is the man who can sufficiently appreciate the magnitude and blessedness of that change which takes place in the relations, character, and prospects of a sinner when he passes from darkness to light,from life to death,from bondage to freedom? Every scene around him seems now to smile upon him,to speak to him of the goodness and greatness of his divine Benefactor, and animates his gratitude and praise. The names Jacob and Israel designate all who prove themselves Israelites indeed. What a multitude of all ages, countries, characters, and conditions this name embraces!
2. The display of the divine glory in this redemption. Who but a Being of boundless benevolence, wisdom, and power could have conceived and accomplished it? It delights Him to be known and acknowledged as its Author. How did He effect this redemption? It is the result of His Sons sacrifice in our nature (Heb. 9:11-12). It is finished; the work is done (Psa. 22:31), and in it God has glorified Himself (Psa. 85:10).Consider, further, that God Himself is the source and sum of all the good which this redemption comprises. What must be the fulness of His knowledge and wisdom who irradiates so many minds; of His love who feeds this celestial flame in so many hearts; and of His blessedness who gladdens and delights so many immortal creatures?Further, think of the means He employs for putting His people in possession of this redemption. Among these, the word and the ministry of reconciliation occupy the chief place,means which in the estimation of the world are weak and foolish (2Co. 4:7). Think, too, of the opposition offered to the execution of His gracious designs,opposition from ignorance and depravity, from the world, and from the hosts of hell; yet it is ineffectual to frustrate the counsels of His wisdom and love.
II. This work of redemption supplies, not to the redeemed only, but to the creation of God, a fit theme of the highest exultation and praise. The prophet calls on all orders of creatures. The redeemed are not themselves addressed. Could they need any excitement to joy and praise? There are beings, indeed, who will not sing. They rather look on with malignity and howl for vexation; for this deliverance frustrates their designs, abolishes the evil they labour to extend, and exalts the name they dishonour (1Jn. 3:8). What must be the mortification of that proud and wicked spirit! What fills others with joy will be to him a source of bitter disappointment. It does not surprise us that the fallen angels should raise no song of praise. But what shall we say when we recollect that there are human beings for whose redemption Christ died, to whom the glad news are proclaimed, but who yet reject salvation? This is impiety, folly, and madness, of which even devils cannot be accused.
With these exceptions of fallen spirits and impenitent men, the whole creation of God obeys the joyous call.
1. The holy angels delight to behold sin condemned, its works abolished, and its slaves disenthralled (Luk. 2:14; Luk. 15:10).
2. Even the inanimate and irrational parts of creation have an interest in Israels redemption. As this work advances, creation is freed from the vanity to which it is subject (Rom. 8:20-21). Not only has earth, as smitten with the curse, been comparatively unfruitful, but its various productions have been desecrated to the vilest purposes,have been compelled to minister to the sensuality, avarice, and other passions of mankind. The prevalence of purity, justice, sobriety, and mercy will deliver the inferior creatures from a load of misery, and restore all things to their right uses. No sooner is a sinner born of God than he contemplates the works of God with a new eye. He hears them proclaiming the goodness of his heavenly Father, and praising Him by fulfilling His word. Meditating on these results, it is no wonder that the prophet should represent nature in the happy coming age as inspired with new life, clothed with new beauty, and delighting to open her treasures and pour forth from them abundance of good (Psa. 96:11-13; Psa. 98:7-9).
If, then, we would see Gods glory, we must study His chief work. There is enough in redemption to awaken our joy.James Stark, D.D., of Dennyloanhead: Posthumous Discourses, pp. 5999.
This is the response of the prophets soul to the redemption announced in the preceding verses. His joy is as reasonable as it is excellent; the demand he makes is as just as it is poetic. There is instruction here as well as eloquence.
I. Redemption is peculiarly Gods work. The Lord hath done it; the Lord hath redeemed Jacob.
1. This is the teaching of Scripture throughout.
2. On enlightened and careful consideration, reason pronounces that it could have been accomplished by God only.
II. Redemption is the work in which the glory of God is most conspicuously manifested. The Lord hath redeemed Jacob, and glorified Himself in Israel. In His material works we see His wisdom, power, and goodness, and they should be devoutly studied by us as revelations of what He is: but in this work we have a disclosure of His patience, His forbearance, His love, His self-sacrificing pitythose moral attributes which are most worthy of our admiration.
III. The redemption that God has wrought is a work that demands universal praise. The heavens and the earth may well be called upon to unite with us in thanksgiving, for they also shall share in the blessings of this wonderful redemption (Rom. 8:19-21; P. D. 975, 2465).J. Alwin Flide.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(23) The Lord hath done it.The pronoun supplied in the Authorised Version refers to the redemption of Isa. 44:22; but the word may be taken absolutely in the sense hath done mightily.
Ye lower parts of the earth.These, as in Eph. 4:9, are equivalent to Sheol, or Hades. Even they, commonly thought of as echoing no song of praise (Psa. 6:5; Psa. 88:12; Isa. 38:18), are invited to join in the great doxology.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Sing shout the Lord hath redeemed Gospel hope is herein so full and assured, and Messianic prospect so grandly cheering, that a chorus of rejoicing is called for from the universe, the heavens, the earth’s depths, mountains, and forests. Such signs of victory and superiority infinitely exceptional as to devils and created beings, and nothingnesses of the idol worship are worthy of shouts through the universe in behalf of the Lord God Almighty and the Redeemer of Israel.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 44:23. Sing, O ye heavens The prophet here, by an elegant apostrophe, calls upon all creatures to glorify God for his singular blessing to his people, in delivering them from their captivity in Babylon; which also has a further respect to the great and spiritual deliverance of mankind by the Messiah.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 938
REDEMPTION A GROUND OF JOY
Isa 44:23. Sing, O ye heavens; for the Lord hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified himself in Israel.
IF the word of God produced its full effect upon the hearts of men, this world would be very much assimilated to heaven: there would be the same views, the same dispositions, the same exercises and employments amongst our fallen race, as are found amongst the angels, in the presence of their God. Let us only conceive that the subjects in the text universally occupied the minds of men; and that they were celebrated by all ranks of people with the ardour and affection suited to their importance; surely we should have a very heaven upon earth! Permit me then to remind you, that,
I.
The Lord hath redeemed his people
The redemption of the Jews from Babylon was a great and joyful event. The person who was to effect it was foretold by name. The manner in which he should take the city of Babylon (by turning the course of the Euphrates, and passing through the gates of brass), and the use which he should make of his triumph (by liberating the captive Jews, and ordering them to rebuild their city and temple), was all distinctly specified, above two hundred years before such a person as Cyrus existed in the world [Note: ver. 2628 and ch. 45:14.]. But, extraordinary as this event was, it was only a shadow of one infinitely more important,the redemption of the world by our Lord Jesus Christ. He has redeemed his people,
1.
By price
[In a figurative sense, God may be said to have given Egypt and Ethiopia as the ransom of Israel [Note: Isa 43:3.]. But what is the ransom that he has found for us [Note: Job 33:24.]? What is the price with which he has bought us [Note: 1Co 6:20.] out of the hands of sin and Satan? Kingdoms and worlds were insufficient for the purpose. We could not be redeemed with corruptible things, as silver and gold, but only with the precious blood of Gods co-equal Son [Note: 1Pe 1:18-19.]. Great as the price was, God did not hesitate to lay it down: he purchased the Church with his own blood [Note: Act 20:28.]. No longer can we now be detained in bondage, if we claim our liberty in the name of Christ. The law cannot condemn us [Note: Gal 3:13.]; Satan cannot lead us captive [Note: Luk 11:22.]; sin cannot have dominion over us [Note: Rom 6:14.]. If we avail ourselves of the redemption that is in Christ Jesus, we shall be delivered from every kind of bondage, and be brought into the glorious liberty of the children of God [Note: Rom 8:21.]. Being made free by Christ, we shall be free indeed [Note: Joh 8:36.].]
2.
By power
[The deliverances vouchsafed to the Jews of old were effected by a mighty hand, and a stretched-out arm. And it is only in the day of Gods power that any are made willing [Note: Psa 110:3.] to embrace the salvation offered them in Christ Jesus. The report of the Gospel is believed by those only, to whom the arm of the Lord is revealed [Note: Isa 53:1.]. To rescue a soul from the tyranny of sin and Satan, is a work of omnipotence. Easy as it may seem to persuade a person to believe in Christ, it far surpasses the ability of any created being. God himself must bring us to this self-same thing [Note: 2Co 5:5.]: and we are told, that, in the accomplishment of this work, he exerts no less power than he did when he raised Jesus Christ from the dead, and set him at his own right hand, above all the principalities and powers, whether of heaven or hell [Note: Eph 1:19-21. The original in ver. 19. shews that the Apostle laboured to the utmost to express his ideas, which were too big for utterance. might have sufficed; but to that he adds ; and to that . Because all this was inadequate to convey his mind fully, he accumulates other terms; . . . Having thus multiplied his terms to the uttermost, and pressed into his service the strongest word that the Greek language could afford him, he repeats it; . What light does this cast upon the subject before us!]. Redemption is prepared for us before we come into the world: but, in order to enjoy its benefits, we must, each in his own person, experience the mighty working of Gods power: He who spoiled principalities and powers upon the cross, must triumph over them in our hearts; and incline us, by the effectual operation of his Spirit, to embrace the salvation which he purchased with his blood.]
God has not only thus consulted our happiness, but,
II.
Herein he has also glorified himself
Every work of Gods hands bespeaks his wisdom, his power, and his goodness: but the work of redemption glorifies all his perfections. We might easily shew how his justice and his holiness are illustrated by it, and how they are made to harmonize with truth and mercy: but we shall content ourselves with shewing, that herein he has glorified,
1.
His grace and mercy
[Consider only the state in which we were, when God sent his only dear Son to redeem us; and the state in which we are found, when he sends his Holy Spirit to apply that redemption to us; we were fallen after the example of the apostate angels; yet God passed by them, and delivered up his own Son for us; we are still enemies to God in our minds by wicked works, and are actually fighting against God with all our might; and yet does he subdue us by the rod of his strength, and make his Gospel to be the power of God to the salvation of our souls. And must we not stand amazed at this difference which is put between us and the fallen angels? must we not adore that sovereignty which chose us in Christ Jesus before the foundation of the world [Note: Eph 1:4.], and in due season exalts us to thrones of glory; yea, which in many instances favours the vilest of publicans and harlots in preference to learned Scribes and self-applauding Pharisees [Note: Mat 21:31.]: We are told indeed, that God designed by his Gospel to display the exceeding riches of his grace [Note: Eph 1:6-7; Eph 2:7.]: and this end is thoroughly accomplished: for wherever the Gospel is received, it invariably magnifies his grace in the eyes of men: Why didst thou choose me, Lord? Why was I made to comply with thine invitations, while so many were suffered to decline them, and to perish in their sins? Scarcely the gift of Christ himself will furnish matter for more admiration and gratitude in heaven than this: or rather, I should say, the greatness of the gift, and the sovereignty with which it is bestowed, will be interwoven with each other in everlasting hallelujahs.]
2.
His truth and faithfulness
[The redemption given us in Christ was a subject of prophecy, as well as that which was vouchsafed to the Jews through the instrumentality of Cyrus. And when Christ was sent into the world, the truth and faithfulness of God were most conspicuously displayed. Of these, the aged and inspired priest more particularly expressed his admiration; repeatedly blessing and praising God for performing the promises made by the mouth of his holy Prophets, and remembering the oath which he had sworn to our father Abraham [Note: Luk 1:68; Luk 1:70; Luk 1:72-73.]. Nor is the truth of God to be noticed only in sending us a Redeemer: it is equally visible in applying redemption to our souls. There is not one that ever partakes of this redemption, but in consequence of his having been given to Christ before the foundation of the world [Note: Joh 17:6. 2Ti 1:9.]: nor is one brought finally to the complete enjoyment of it in heaven, but his continued preservation through all his perils and conflicts is an accomplishment of that promise, I will never leave thee nor forsake thee [Note: Heb 13:5.]. Surely at the end of our journey we shall take the same review its Joshua did in his last moments; we shall adore the faithfulness of God and say, Of all the good things which God hath promised me, not one thing hath failed [Note: Jos 23:14.].
Is the glory of God so blended with the happiness of man? Surely,
III.
This is a ground of most exalted joy to the whole creation
All, both in heaven and earth, are required to rejoice in it
[Even the angels who never fell have reason to rejoice in this great event, because by means of it they have brighter discoveries of Gods character, and more enlarged views of his perfections. Indeed they no sooner beheld its accomplishment in the incarnation of Christ, than they sang, Glory to God in the highest! and from the moment that Christ had completed his work, and was seated at the right hand of God, they commenced a new song, ascribing glory to the Lamb, as well as unto Him who sitteth upon the throne [Note: Rev 5:12-13.].
But it is to men more especially that the Gospel is tidings of great joy [Note: Luk 2:10.]. They are the persons more immediately interested in it; nor is there a tree in the whole forest of the universe, from the cedar to the hyssop, that ought not to break forth into singing, and shout for joy. Let those who are most elevated in rank and dignity consider, what source of joy the whole world affords them in comparison of this. Do they admire wisdom? In this are hid all the treasures of wisdom and knowledge [Note: Col 2:3.]. Do they find gratifications in wealth and honour? What can ever enrich or ennoble them like the Gospel of Christ, by which they become children of God, and heirs of his kingdom? Let the poor also, who merely vegetate, as it were, in obscurity, let thorn remember, that they are plants of the Lords planting [Note: Isa 61:3.], and that they are as much interested in redeeming love as any people upon earth. Methinks, the less they have of carnal joy, the more they should seek to rejoice in God. Indeed they are as much distinguished above the rich in respect of spiritual privileges, as the rich are above them in the vanities of this world [Note: Jam 2:5.]. What God therefore has chosen for them, let them choose also for themselves.]
Moreover their joy should be proportioned to the occasion for it
[A cold or languid expression of gratitude would be utterly unsuited to the mercy vouchsafed unto us. It calls for all the powers of our souls; yea, all that is within us should bless Gods holy name [Note: Psa 103:1.]. If we would form a just idea of the state in which we should be, let us imagine ourselves, not merely condemned, but already suffering the vengeance of eternal fire: How should we then hear the tidings of redemption? How would the fallen angels rejoice to see the gates of hell opened to them, and to have an offer of immediate restoration to the felicity of heaven! How would every one break forth into singing! What shouts of joy would echo through the vast expanse of hell! Precisely thus ought we to be affected with the deliverance that is proclaimed to us. We are told that when Titus Flaminius, the Roman general and proconsul, caused liberty to be proclaimed in the theatre to the States of Greece, the people with one consent rent the air with their acclamations, extolling him as their greatest benefactor, and crying, A saviour! a saviour! How much more reason have we to exalt our adorable Benefactor, who has redeemed us to God by his blood, and made us kings and priests unto God and his Father [Note: Rev 1:5-6; Rev 5:9.]! Let us then sing, and shout for joy. Let the mercy and truth which God has manifested in this redemption, be the especial subjects of our praise [Note: Psa 98:3. This whole psalm is exactly suited to the occasion.]. Thus shall we be prepared to join the heavenly choir, and to sing hallelujahs to God and to the Lamb for ever and ever.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
How beautiful and lovely comes in this hymn of praise, after the review of what went before of redemption by Christ. And how beautiful and lovely is it to observe, that the Lord takes the whole glory and praise of it to himself. He is the Author and Finisher; the Orderer, the Contriver; for in his wisdom, and love, and counsel, and purpose, the whole originated. And observe, it is Jehovah himself that here calls upon all creation, both animate and inanimate, to join in the song of redemption. Oh! Reader! what a song will redemption be, in that day, when the Lord Jesus shall come to gather up his jewels!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 44:23 Sing, O ye heavens; for the LORD hath done [it]: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel.
Ver. 23. Sing, O ye heavens; for the Lord hath done it. ] It is usual both with the prophets and the apostles, when they mention the great work of man’s redemption, typified by that famous deliverance from Babylon, to break forth into praise and thanksgiving to God, the sole author thereof. See Psa 68:1 ; Psa 89:1 ; Psa 93:1 ; Psa 95:1 ; Psa 96:1 ; Psa 97:1 ; Psa 98:1 ; Psa 99:1 ; Psa 100:1 ; Isa 12:5-6; Rom 7:24-25 ; 1Co 15:56-57 ; 1Ti 1:17 ; Rev 5:11-12 Here is hinted, that so very great is the benefit of our redemption, that it might well affect heaven and earth, and all things high and low.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Sing . . . shout. Figure of speech Poeanismos.
break forth into singing. See note on Isa 14:7.
Fuente: Companion Bible Notes, Appendices and Graphics
redeemed
Heb. goel, Redemp. (Kinsman type). (See Scofield “Isa 59:20”)
Fuente: Scofield Reference Bible Notes
Sing: Isa 42:10-12, Isa 49:13, Isa 55:12, Isa 55:13, Psa 69:34, Psa 96:11, Psa 96:12, Psa 98:7, Psa 98:8, Jer 51:48, Luk 2:10-14, Rev 5:8-14, Rev 12:12, Rev 18:20, Rev 19:1-6
glorified: Isa 26:15, Isa 49:3, Isa 60:21, Eze 36:1, Eze 36:8, Eze 39:13, Eph 1:6, Eph 1:7, Eph 3:21, 2Th 1:10-12, 1Pe 4:11
Reciprocal: Exo 18:9 – General Deu 9:26 – which thou hast brought forth 1Ch 16:32 – fields Ezr 3:11 – shouted Psa 33:10 – The Lord Psa 89:5 – heavens Psa 98:4 – General Psa 103:22 – all his works Psa 145:10 – All thy Psa 148:9 – Mountains Son 2:8 – the mountains Isa 24:14 – General Isa 41:20 – General Isa 46:13 – Israel Isa 51:11 – the redeemed Isa 52:9 – Break Isa 54:1 – break Isa 65:18 – General Isa 66:10 – Rejoice ye Jer 31:7 – Sing Jer 31:11 – redeemed Jer 50:34 – Redeemer Eze 15:2 – among Joe 2:21 – be glad Luk 2:14 – Glory Rev 11:15 – and there Rev 14:7 – with
Fuente: The Treasury of Scripture Knowledge
44:23 {b} Sing, O ye heavens; for the LORD hath done [it]: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree in it: for the LORD hath redeemed Jacob, and glorified himself in Israel.
(b) He shows that the work of the Lord toward his people will be so great, that the insensible creatures will be moved with it.
Fuente: Geneva Bible Notes
The announcement of redemption 44:23-28
The section begins with an announcement of the salvation that God would provide for His chosen people.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
This verse concludes the thought expressed in the preceding one, thus many translations and commentators regard it as the end of the preceding section. However, it is a hymnic call to praise similar to the one in Isa 42:10-13, and it seems to introduce what follows, as that earlier call to praise did. The content of the praise also points ahead to what follows, rather then backward to what has preceded. It provides a very smooth transition.
Isaiah again called on all the elements of the created universe to witness something. Earlier they witnessed Israel’s rebellion (cf. Isa 1:2), but now they witness Israel’s salvation. As in the previous verse (Isa 44:22), redemption is spoken of as already complete. This is the translation of the Hebrew prophetic perfect tense verb that speaks of things in the future as though they had already happened in the past-because they are certain to occur. A future redemption is in view that will manifest Yahweh’s glory. This becomes clear in the verses that follow.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
3. The Lord’s redemption of His servant 44:23-47:15
Isaiah began this section of the book dealing with God’s grace to Israel (chs. 40-48) by glorifying God as the incomparable Lord of His servant Israel (ch. 40). Then he explained God’s promises to (Isa 41:1 to Isa 42:9) and His purposes for (Isa 42:10 to Isa 44:22) His servants. This leads into a more particular revelation of the redemption that God had in store for Israel (Isa 44:23 to Isa 47:15).