I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.
13. for Israel my glory ] Cf. Isa 49:3. But another possible translation is “I will give my glory unto Israel” (R.V. marg.).
The two verses express a paradox which enters deeply into the thought of the prophet. While salvation is near in point of time, yet Israel is spiritually far from it. Hence the work of salvation or righteousness has two aspects; along with the providential deliverance of which the agent is Cyrus, there is an inward and spiritual salvation which consists in bringing the nation to right thoughts about itself and God. And in this spiritual transformation the instrument is the Servant of Jehovah.
Fuente: The Cambridge Bible for Schools and Colleges
I bring near my righteousness – The word righteousness here evidently denotes his truth; the fulfillment of his promises. His righteous and true character would be manifested to them so plainly and clearly that they would be able no longer to doubt. It would not be remote in time, or in place, but it would be so near that they could see it, and so plain that they could no longer doubt or misunderstand it.
And my salvation shall not tarry – The people shall be delivered from their bondage at the exact time which has been predicted.
I will place salvation in Zion – Zion or Jerusalem shall be rebuilt, and salvation shall emanate from that as from a center to the whole world.
Israel my glory – The people whom he had chosen, and who reflected his glory. Gods honor and glory on earth are seen in, and by the church, and he designs that the church shall be the means of making his glory known among people. Or it may mean I will give my glory to Israel. I will show to them my perfections, and will make their nation the place of the manifestations of my glorious attributes.
Fuente: Albert Barnes’ Notes on the Bible
Isa 46:13
I bring near My righteousness
Justifying righteousness brought near
It appears from a comparison of many texts of Scripture, that when the word righteousness is connected, as in this passage, with salvation, it does not mean the Divine attribute of justice or rectitude, but the work of righteousness wrought out by the Lord Jesus Christ, and which it is the grand design of the Gospel to reveal and make offer of to sinners of mankind for their justification–their salvation.
I. Let us inquire with reference to THE RIGHTEOUSNESS SPOKEN OF, why it is termed, in this and so many other parts of Scripture, the righteousness of God? The Lord terms the work of His Son Jesus Christ–His obedience unto death–His whole endurance of the curse, and fulfilment of the precept of the law, His own, Gods righteousness. There is no difficulty in seeing why it should be called Christs, because He wrought it out. Our question is, Why the obedience unto death of the Lord Jesus Christ is termed the righteousness of God?
1. It is so called, in marked contrast and opposition to mans own fancied righteousness (Rom 10:3).
2. Because it is that which God has, for the sinners justification, devised, provided, and stamped with the seal of His approabation and acceptance.
3. Because it was wrought out by God in the person of His eternal Son–Emmanuel, God manifest in the flesh.
II. WHERE, HOW, AND TO WHAT PARTIES OR PERSONS THE LORD BRINGS THIS RIGHTEOUSNESS NEAR?
1. Where? In the Gospel (Rom 1:16).
2. How? In the free and earnest character of the offers and invitations of the Gospel.
3. To whom? Ye stouthearted that are far from righteousness. Ye that not only have no righteousness but are living at ease,–stout-hearted, careless, and indifferent, for the present, at least, about finding one–I bring near My righteousness to you.
While ye despise it, stout-hearted, I offer it to you; while ye are far from righteousness, righteousness is brought near to you–it is pressed and urged upon you. Improvement–
1. It may occur to some as an objection, What use in bringing near, and freely offering, a salvation to men wholly indifferent about it? There can be no doubt, that so long as men are stout-hearted, and far from righteousness, they cannot, in the very nature of the thing, embrace this righteousness; and the offer of it to them is thus, in one sense, to no purpose. But only in one sense. For, not to speak of believers, who often find their hearts so hard, that till they see invitations to the stout-hearted, they cannot perceive their warrant at all to trust in Christ–the very freeness and universality of the offer, coming with overwhelming grace upon the stout-hearted sinner, may just be among the most powerful means blessed of the Holy Ghost for awakening him to deep and serious concern and thought.
2. That you may see how little weight there is in the objection to the doctrine of Christs righteousness as the ground of justification, observe that we read comparatively seldom in Scripture of the righteousness of Christ–generally of the righteousness of God.
3. We might have remarked, on the question, how the righteousness is brought near, that, besides the freeness and urgency of Gospel offers, the Lord comes specially near at particular seasons, in the events and dealings of His providence. (C. J. Brown.)
Two aspects of salvation
The two verses express a paradox which enters deeply into the thought of the prophet. While salvation is near in point of time, yet Israel is spiritually far from it. Hence the work of salvation or righteousness has two aspects; along with the providential deliverance of which the agent is Cyrus, there is an inward and spiritual salvation which consists in bringing the nation to right thoughts about itself and God. And in this spiritual transformation the instrument is the servant of Jehovah. (Prof. J. Skinner, D. D.)
Jehovahs righteousness and Israels salvation
(with Isa 51:5):–
I. What are these two things–JEHOVAHS RIGHTEOUSNESS AND ISRAELS SALVATION? How are they related to one another and connected with one another? And what in particular is the meaning of the precedence or priority assigned to the one as coming before the other–My righteousness, My salvation?
1. It is very evident that the Lords righteousness must mean, not a Divine attribute, but a Divine work, or effect or manifestation of some kind.
2. A judicial dealing with His enemies, on the part of God, precedes and prepares the way for the deliverance or salvation of His people; and when He brings near the one, the other will not tarry.
3. God must first consult for His own righteous name before He can consult for His peoples complete safety; He must first right Himself before He can consistently and conclusively deliver them. Only in the train of the righteousness of God can His salvation go forth.
II. It may be said that THE LORD BRINGS HIS RIGHTEOUSNESS NEAR, or that it is near, in three senses.
1. In the Gospel offer as a free gift, wholly of grace, not of works at all.
2. In the powerful striving and working of His Spirit.
3. In the believing appropriation of it which His Spirit enables you to make. (R. S.Candlish, D. D.)
I will place salvation in Zion, for Israel My glory
The connection between the use of means and the accomplishment of Divine purposes
I. THE DIVINE PURPOSES WHICH THE SACRED SCRIPTURES REVEAL. They have respect–
1. To the exhibition of Gods glory in the development of His perfections.
2. To the deliverance of mankind from the consequences of sin.
3. To the establishment of Messiahs kingdom in the earth.
4. To the total overthrow of the empire of darkness.
5. To the everlasting happiness of believers in the realms of glory.
II. WHAT MEANS ARE EMPLOYED FOR THE ACCOMPLISHMENT OF THESE PURPOSES.
1. The means which are primary.
(1) The mediatorial character of Christ.
(2) The agency of the Holy Spirit.
(3) The energy of Divine providence.
2. Those means which are subordinate.
(1) The revelation of Gods will in the inspired volume.
(2) The preaching of the Gospel.
(3) The constitution of the Christian Church.
III. THE CONNECTION WHICH EXISTS BETWEEN THE USE OF DIVINELY APPOINTED MEANS AND THE ACCOMPLISHMENT OF THE DIVINE PURPOSES. That such a connection exists we may argue–
1. On the principle of analogy. Through all the works of God there is an evident connection between the means and the end.
2. There is a peculiar fitness in the means to accomplish the end.
3. From Divine authority. That the means shall accomplish the end is the frequent subject of the Divine promise.
4. The evidence of fact further establishes this connection.
5. To deny this connection involves the greatest absurdity.
IV. THE PRACTICAL INFLUENCE OF THE DOCTRINE.
1. Ought we not to consider our personal interest in the subject? We are within the precincts of the Divine purposes, and the means of their accomplishment.
2. This subject strongly inculcates holiness in the disciples of Christ. Both the means and the end seem encircled with a halo of sanctity.
3. We learn our obligation and encouragement in the use of appointed means.
4. Let us be careful that the means we employ are those only of Divine appointment.
5. How dreadful the condition, and dangerous the conduct, of those who oppose the Divine purposes, and despise Divinely appointed means! (J. R. Cooper.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
I bring near my righteousness: though you are most unrighteous persons, and have given me just cause to make you to know my breach of promise, as I threatened in the like case, Num 14:34; yet I will show myself to be a righteous and faithful God, making good my promise of delivering you out of Babylon after seventy years; and though you think the time long, and are apt to distrust the thing itself, yet it shall come, and that speedily, I will bring it near, or cause it to approach or come unto you, and, as it follows, it shall not tarry beyond the appointed time. It shall not be far off; my work of saving you from the Babylonish captivity.
I will place salvation in Zion; I will bring my people from Babylon to Zion, and there I will save them from all their enemies.
For Israel my glory; in whom I will once again glory as my people, and the illustrious monuments of my glorious wisdom, and power, and truth, and goodness; whom I will make a great and glorious people, though now they are mean and contemptible, and in whom I will once more settle my glorious presence and ordinances.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. nearantithetical to “far”(Isa 46:12; Isa 51:5;Isa 56:1; Isa 61:10;Isa 61:11; Rom 10:6-8).
righteousnessansweringto “salvation” in the parallel clause; therefore it meanshere, “my righteous deliverance”; righteous, becauseproving the truth of God’s promises, and so contrived as tonot compromise, but vindicate, His righteousness (Isa 42:21;Rom 3:26).
Zion . . . my gloryrather,”I will give salvation in Zion; to Israel (I will give) myglory” [HORSLEY].(Isa 63:11; Psa 14:7;Luk 2:32).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I bring near my righteousness, it shall not be far off,…. Meaning either the faithfulness of God, in fulfilling his promises; or the justice of God displayed, in redemption by Christ; or Christ himself, God’s righteous One, and the Lord our righteousness; or rather the righteousness of Christ itself, which Jehovah the Father may call his, because he sent his Son to work it out, approved of it, accepted it, and imputes it to his people, and justifies them by it; and which was near to be wrought out by Christ, and revealed in the Gospel; and which is brought near and applied by the Spirit of God to a sensible sinner, to a sinner convinced of the insufficiency of his own righteousness, and of the suitableness and excellency of Christ’s, and of his need of it; and which is near in Christ, and in the Gospel, for faith to come at, at any time; nor is it ever far off from the believer, to whom it is imputed, and on whom it is put:
and my salvation shall not tarry; either Christ, who is God’s salvation, provided and appointed by him, who was to come as a Saviour, and should not tarry; nor did he tarry beyond the appointed time, Hab 2:3 or the salvation itself wrought out by him; this work is done by Christ, and is published in the Gospel, and is brought nigh and applied by the Spirit of God in conversion, in due and proper time, and shortly will be fully enjoyed in heaven:
and I will place salvation in Zion for Israel my glory: the Saviour himself was to come to Zion; near to Zion was salvation wrought out; here the Gospel of salvation was first published, and out of it the word of it was sent into all the world; and in Zion, the church of God, Christ the Saviour is to be met with; and his salvation is the safety of it, it is placed about it instead of walls and bulwarks; and all this is for the Israel of God, the spiritual Israel, chosen, redeemed, and called, and who shall be saved with an everlasting salvation; and who are the glory of God, have the glory of God, the grace of God in them, and the righteousness of God upon them, by which they are glorious; who enjoy the presence of the glorious God, and who is glorified in them, and by them; whose glory, even the glory of all his perfections, wisdom, grace, mercy, justice, holiness, truth, and faithfulness, is great in their salvation. So Kimchi gives the sense of the words,
“the salvation I will give to them shall be glory to me,”
Or Israel may be called his glory, because he gives glory to them; not only grace here, but glory hereafter, when their salvation wilt be complete, that is, completely enjoyed.
Fuente: John Gill’s Exposition of the Entire Bible
13. I will bring near my righteousness. If that interpretation which I mentioned a little before be preferred, that those persons are called “far from righteousness” who are incapable of receiving the grace of God, the meaning will remain unaltered; but if we hold that the Jews were “far from righteousness,” because, like desperate men, they were wholly abandoned to crimes, there will be a beautiful contrast between the righteousness of men and the righteousness of God. Although therefore the Jews revolted and were estranged from all practice of godliness, yet God assures them that “his righteousness is near;” as if he had said that unbelief is indeed a very great obstacle, but yet that it is such an obstacle as cannot hinder God from at length manifesting the power of his truth. “For the unbelief of men,” as Paul says, “cannot make void the truth of God; and, though men are liars, God will always be true.” (Rom 3:3.) And indeed, if he did not exceed the malice of men by his goodness, we should all perish without exception, for who is there that receives God, and makes use of his grace as he ought?
Accordingly, the only reason why he does not continue to bestow benefits upon us is, that we are estranged from “his righteousness;” and yet, though we are reluctant and make resistance, he approaches to us in order to display “his righteousness,” though we do not deserve it. Now, he does this in such a manner that unbelievers obtain no advantage at all from it; for the Prophet did not include wicked apostates, as if they should be partakers of the salvation which he promises, but he only says that God has at hand a method by which “his righteousness” shall be made manifest. But here we must consider what was the condition of the people to whom those things were spoken; for everything had been corrupted by unbelief, and there were very few who relied on the promises of God; and they who belonged to the number of the elect sometimes shewed that they were obstinate, so that they appeared to be infected by the same plague of impiety as the others. He therefore rebukes the whole nation, both to convict the reprobate and, at the same time, to chastise the elect and bring them back into the right path; but especially, as I have said, he attacks unbelievers, who professedly, as it were, rejected all hope of grace.
And my salvation shall not tarry. This makes still more plain what he meant by the word “righteousness,” that is, the assistance which the Lord promised to his people. Consequently, he means the same thing by the word “salvation” and the word “righteousness;” for the most remarkable instance of the “righteousness” of God is, when he preserves, guards, and delivers his people. It is not superfluous to say that it is not “retarded” or “delayed;” for he describes the greatness of his mercy by saying, that the Lord opens up a course for his justice, notwithstanding the reluctance and opposition of the people.
And I will place. The copulative ו (vau) is here used in order to express the cause, “For I will place.” This is an additional confirmation of the preceding statement, that, since the Lord has once determined to save Jerusalem, she cannot be deprived of that benefit.
And my glory in Jerusalem. He connects his “glory” with the “salvation” of believers, as Paul also uses the word “glory” to denote “mercy.” (Eph 1:6.) The glory of God is most illustriously displayed, when he rescues his people from destruction and restores them to liberty; for he wished that an indissoluble bond should connect the salvation of the Church with his righteousness.
Fuente: Calvin’s Complete Commentary
REFLECTIONS
READER! I find it good to see the Lord’s hand, in every word of the Lord’s scripture. While in this chapter we trace the gracious purposes of God to his people, in setting forth the folly and weakness, as well as the wickedness of idolatry, we discover also his grace, and mercy, and love. Oh! how condescending is the Lord, in thus appealing, for the testimonies of his own truth and faithfulness, to the plainest evidences around them.
While this short, but interesting chapter, makes a general appeal to the Church at large, how blessedly doth it more immediately address the ancient believer! Methinks I would have our aged fathers in the Church very frequently peruse this precious portion, by way of forming one of their songs in the house of their pilgrimage: and as they read the gracious promises of a gracious God in Christ, compare what the Lord saith with their own experiences; until, like Joshua’s appeal to Israel, they can, and do say, Not one thing hath failed of all the good things which the Lord their God hath here spoken concerning them; but all are come to pass as it is this day.
My venerable father! (if peradventure these lines should fall under The eye of one of God’s ancient believers) think, I beseech you, what a rich volume of promises is here brought into one view, for you; and how sure, if you know God’s Christ, the whole is yea and amen in Jesus. He that first called you from the womb of his grace, hath borne you to the present hour; and amidst all your growing infirmities, Jesus is your Jesus still. Friends may forsake you; your dearest and nearest relations you may be a burden to; yea, you may be a burden to yourself; but hear what Jesus saith, Even to your old age I am He; and even to hoary hairs will I carry you. The same that Jesus was when he called you, the same is he now to you, and for you; and the same will he be forever. Oh! the preciousness, amidst all the changes in us, and by us, to live upon an unchangeable God in Christ! May the Lord give grace and faith in lively exercise to every believer, to give God the credit of God, and to gather up the feet in the bed of death, as good old Jacob did when dying, that he may cry out, with him, I have waited for thy salvation, O Lord!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 46:13 I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.
Ver. 13. I will bring near my righteousness. ] I will suddenly right my wronged people, by Cyrus my servant, but especially by Christ my Son. Therefore it followeth,
I will place salvation in Zion for Israel, my glory.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
shall not tarry = will not be too late.
Fuente: Companion Bible Notes, Appendices and Graphics
bring: Isa 51:5, Isa 61:11, Rom 1:17, Rom 3:21-26, Rom 10:3-15
shall not tarry: Psa 14:7, Psa 46:1, Psa 46:5, Hab 2:3, Heb 10:37
salvation: Isa 12:2, Isa 28:16, Isa 61:3, Isa 62:11, Joe 3:17, 1Pe 2:6
Israel: Isa 43:7, Isa 44:23, Isa 60:21, Isa 61:3, Jer 33:9, Hag 1:8, Joh 17:10, Eph 1:6, 2Th 1:10, 2Th 1:12
Reciprocal: 1Ki 8:1 – out of the city Psa 22:1 – helping Psa 24:5 – righteousness Psa 69:35 – God Psa 84:7 – in Zion Psa 85:9 – Surely Psa 89:16 – righteousness Psa 98:2 – righteousness Psa 103:17 – his righteousness Isa 4:5 – all the glory Isa 10:24 – O my people Isa 18:4 – consider in my dwelling place Isa 30:19 – dwell Isa 42:21 – well Isa 45:15 – O God Isa 49:6 – that thou mayest Isa 51:8 – my righteousness Isa 55:6 – while he is near Isa 56:1 – for Jer 29:11 – thoughts Jer 30:10 – I Joe 2:32 – for Oba 1:17 – upon Joh 4:22 – for Act 13:26 – to you 2Co 3:9 – the ministration of righteousness Phi 3:9 – the righteousness 2Pe 3:9 – is not
Fuente: The Treasury of Scripture Knowledge
46:13 I bring {m} near my righteousness; it shall not be far off, and my salvation shall not delay: and I will place salvation in Zion for Israel my glory.
(m) He shows that man’s incredulity cannot abolish the promise of God, Rom 3:3 .
Fuente: Geneva Bible Notes
God would be faithful to His covenant promises and bring salvation to Zion (cf. Isa 44:26-28; Rom 3:21-25; Rom 5:8; 1Co 1:30). He would soon bring the righteousness that His people lacked. This deliverance would glorify His name. Some have interpreted the "stubborn-minded" in Isa 46:12-13 as the Babylonians, rather than the Israelites, but this is a minority view. [Note: E.g., J. Martin, p. 1101.]
"This proves to be Isaiah’s final appeal to Israel to accept the Lord’s will, to believe what he says and trust what he does, though even as he make [sic] his appeal he senses that it is falling on deaf ears (12)." [Note: Motyer, p. 370.]