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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 42:5–12. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is I. The covenant God made with and the commission he gave to the Messiah, Isa 42:5-7, which are an exposition of Isa 42:1, Behold my servant, whom I uphold.
1.The royal titles by which the great God here makes himself known, and distinguishes himself from all pretenders, speak very much his glory (Isa 42:5): Thus saith God the Lord. And who are thou, Lord? Why, he is the fountain of all being and therefore the fountain of all power. He is the fountain of being, 1. In the upper world; for he created the heavens and stretched them out (Isa 40:22), and keeps the vast expanse still upon the stretch. 2. In the lower world: for he spread forth the earth, and made it a capacious habitation, and that which comes out of it is produced by his power. 3. In the world of mankind: He gives breath to the people upon it, not only air to breathe in, but the breath of life itself and organs to breathe with; nay, he gives spirit, the powers and faculties of a rational soul, to those that walk therein. Now this is prefixed to God's covenant with the Messiah, and the commission given him, not only to show that he has authority to make such a covenant and give such a commission, and had power sufficient to bear him out, but that the design of the work of redemption was to maintain the honour of the Creator, and to restore man to the allegiance he owes to God as his Maker.
2.The assurances which he gives to the Messiah of his presence with him in all he did pursuant to his undertaking speak much encouragement to him, Isa 42:6.
(1.)God owns that the Messiah did not take the honour of being Mediator to himself, but was called of God, that he was no intruder, no usurper, but was fairly brought to it (Heb 5:4): I have called thee in righteousness. God not only did him no wrong in calling him to this hard service, he having voluntarily offered himself to it, but did himself right in providing for his own honour and performing the word which he had spoken.
(2.)He promises to stand by him and strengthen him in it, to hold his hand, not only to his work, but in it, to hold his hand, that it might not shake, that it might not fail, and so to keep him. When an angel was sent from heaven to strengthen him in his agonies, and the Father himself was with him, then this promise was fulfilled. Note, Those whom God calls he will own and help, and will hold their hands.
3.The great intentions of this commission speak abundance of comfort to the children of men. He was given for a covenant of the people, for a mediator, or guarantee, of the covenant of grace, which is all summed up in him. God, in giving us Christ, has with him freely given us all the blessings of the new covenant. Two glorious blessings Christ, in his gospel, brings with him to the Gentile world - light and liberty.
(1.)He is given for a light to the Gentiles, not only to reveal to them what they were concerned to know, and which otherwise they could not have known, but to open the blind eyes, that they might know it. By his Spirit in the word he presents the object; by his Spirit in the heart he prepared the organ. When the gospel came light came, a great light, to those that sat in darkness, Mat 4:16; Joh 3:19. And St. Paul was sent to the Gentiles to open their eyes, Act 26:18. Christ is the light of the world.
(2.)He is sent to proclaim liberty to the captives, as Cyrus did, to bring out the prisoners; not only to open the prison-doors, and give them leave to go out, which was all that Cyrus could do, but to bring them out, to induce and enable them to make use of their liberty, which none did but those whose spirits God stirred up. This Christ does by his grace.
II.The ratification and confirmation of this grant. That we may be assured of the validity of it consider,
1.The authority of him that makes the promise (Isa 42:8): I am the Lord, Jehovah, that is my name, and that was the name by which he made himself known when he began to perform the promise made to the patriarchs; whereas, before, he manifested himself by the name of God Almighty, Exo 6:3. If he is the Lord that gives being and birth to all things, he will give being and birth to this promise. If his name be Jehovah, which speaks him God alone, we may be sure his name is jealous, and he will not give his glory to another, whoever it is that stands in competition with him, especially not to graven images. He will send the Messiah to open men's eyes, that so he may turn them from the service of dumb idols to serve the living God, because, though he has long winked at the times of ignorance, he will now maintain his prerogative, and will not give his glory to graven images. He will perform his word because he will not lose the honour of being true to it, nor be ever charged with falsehood by the worshippers of false gods. He will deliver his people from under the power of idolaters because it looks as if he had given his praise to graven images when he gives up his own worshippers to be worshippers of images.
2.The accomplishment of the promises he had formerly made concerning his church, which are proofs of the truth of his word and the kindness he bears to his people (Isa 42:9): "Behold, the former things have come to pass; hitherto the Lord has helped his church, has supported her under former burdens, relieved her in former staits; and this in performance of the promises made to the fathers. There has not failed one word, Kg1 8:56. And now new things do I declare. Now I will make new promises, which shall as certainly be fulfilled in their season as old ones were; now I will bestow new favours, such as have not been conferred formerly. Old Testament blessings you have had abundantly; now I declare New Testament blessings, not a fruitful country and dominion over your neighbours, but spiritual blessings in heavenly things. Before they spring forth in the preaching of the gospel I tell you of them, under the type and figure of the former things." Note, The receipt of former mercies may encourage us to hope for further mercies; for God is constant in his care for his people, and his compassions are still new.
III.The song of joy and praise which should be sung hereupon to the glory of God (Isa 42:10):
Sing unto the Lord a new song, a New Testament song. The giving of Christ for a light to the Gentiles (Isa 42:6) was a new thing, and very surprising. The apostle speaks of it as a mystery which, in other ages, was not made known, as it is now revealed, that the Gentiles should be fellow-heirs, Eph 3:5, Eph 3:6. Now, this being the new thing which God declares, the newness of the song which is to be sung on this occasion is this, that whereas, before, the songs of the Lord were very much confined to the temple at Jerusalem (David's psalms were in the language of the Jews only, and sung by them in their own country only; for, when they were in a strange land, they hung their harps on the willow-trees and could not sing the Lord's song, as we find, Psa 137:2-4), now the songs of holy joy and praise shall be sung all the world over. The Gentile nations shall share equally with the Jews in New Testament blessings, and therefore shall join in New Testament praises and acts of worship. There shall be churches set up in Gentile nations and they shall sing a new song. The conversion of the Gentiles is often foretold under this notion, as appears, Rom 15:9-11. It is here promised that the praises of God's grace shall be sung with joy and thankfulness,
1.By those that live in the end of the earth, in countries that lie most remote from Jerusalem. From the uttermost parts of the earth have we heard songs, Isa 24:16. This was fulfilled when Christianity was planted in our land.
2.By mariners and merchants, and those that go down to the sea, that do business in great waters, and suck the riches of the sea, and so make themselves masters of the fulness thereof and all that is therein, with which they shall praise God, and justly, for it is his, Psa 24:1; Psa 95:5. The Jews traded little at sea; if therefore God's praises be sung by those that go down to the sea, it must be by Gentiles. Sea-faring men are called upon to praise God, Psa 107:23.
3.By the islands and the inhabitants thereof, Isa 42:10, and again, Isa 42:12. Let them declare his praise in the islands, the isles of the Gentiles, probably referring to the islands of Greece.
4.By the wilderness and the cities thereof, and the villages of Kedar. These lay east from Jerusalem, as the islands lay west, so that the gospel songs should be sung from the rising of the sun to the going down of the same. The whole Gentile world had been like an island, cut off from communication with God's church, and like a wilderness, uncultivated and bringing forth no fruit to God; but now the islands and the wilderness shall praise God.
5.By the inhabitants of the rock, and those that dwell on the tops of the mountains, not only the Gentiles, but the poorest and meanest and most despicable, those that dwell in cottages, as well as those that inhabit cities and villages. The rude and most barbarous, as the mountaineers commonly are, shall be civilized by the gospel. Or by the inhabitants of the rock may be meant the inhabitants of that part of Arabia which is called Petraea - the rocky. Perhaps the neighbouring countries shared in the joy of the Israelites when they returned out of Babylon and some of them came and joined with them in their praises; but we find not that it was to any such degree as might fully answer this illustrious prophecy, and must conclude that it reaches further, and was fulfilled in that which many other prophecies of the joy of the nations are said in the New Testament to be fulfilled in, the conversion of the Gentiles to the faith of Christ. When they are brought into the church they are brought to give glory to the Lord; then they are to him for a name and a praise, and they make it their business to praise him. He is glorified in them and by them.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 10, 11 and following) Sing to God a new song: his praise from the ends of the earth: you who descend into the sea, and its fullness; islands and their inhabitants. Let the desert and its cities lift up: in the houses shall Cedar dwell, praise you inhabitants of Petra, they shall shout from the top of the mountains. They shall give glory to the Lord, and his praise in the islands they shall declare. The Lord shall go forth as a mighty man, as a warrior he shall stir up zeal: he shall shout and cry out: he shall strengthen himself against his enemies. I have always kept silent, I have been quiet, I have been patient: like a woman in labor, I will speak. I will scatter and devour together. I will make mountains and hills desolate, and I will dry up all their vegetation, and I will turn rivers into islands, and I will dry up ponds. And I will lead the blind on a path they do not know, and I will make them walk on paths they have not known. I will turn darkness into light in front of them, and I will make crooked paths straight. These are the things I will do for them, and I will not abandon them. They have turned back: let them be confounded with confusion, that trust in idols, that say to molten things: You are our gods. Sing ye to the Lord a new canticle: his praise is in the church of the saints. Let Israel rejoice in him that made him: and let the children of Sion be joyful in their king. Let them praise his name in choir: let them sing to him with the timbrel and the psaltery. For the Lord is well pleased with his people: and he will exalt the meek unto salvation. The saints shall rejoice in glory: they shall be joyful in their beds. The high praises of God shall be in their mouth: and two-edged swords in their hands. To execute vengeance upon the nations, chastisements among the people. To bind their kings with fetters, and their nobles with manacles of iron. To execute upon them the judgment that is written: this glory is to all his saints. Alleluia. They will give glory to God, his virtues will be proclaimed in the islands. The Lord God of hosts will go forth and crush the battle, he will stir up zeal, and he will cry out against his enemies with strength. Have I been silent from the beginning, will I always be silent and endure? As one in labor, I have acted with patience; I will burst forth and dry up together, I will lay waste the mountains and hills, and I will dry up all their grass. And I will turn rivers into islands, and I will dry up marshes. And I will lead the blind along a way they do not know, and I will make their paths uneven; I will turn darkness into light for them, and crooked things into straight paths. I will speak these words to them, and I will not abandon them, but they have turned backward; you will be confused with confusion, you who trust in idols, who say that they are gods. He who had said: what was first, behold, it has come; I also announce new things: before they arise, I will make them heard to you; and he had promised that he would say what they did not know: what are those new things, he states in the following discourse, commanding the Apostles and the Apostolic men to sing a new song, not in the antiquity of the letter; but in the novelty of the spirit. Not only in the old Instrument, but also in the new; and His praise reaches to the ends of the earth. For He has come forth from the highest heaven and His circuit is to the highest point of it (Psalm XIX). The sound of the Apostles has gone out into all the earth, and their words to the ends of the world. Or according to the Septuagint: Glorify His name in the ends of the earth, that the name of Christ may be announced to the nations in the whole world. But who are those who should sing a new song, the following words declare: You who go down to the sea and sail upon it, or the fullness of the sea. For seeing the apostles, Jesus by the sea of Galilee, mending their nets, called and sent them into the great sea (Luke 5); to make fishermen of fish, who preached the Gospel from Jerusalem to Illyria and Spain: taking the power of the Roman city itself in a short time. Or certainly they descended into the sea and sailed it; enduring the storms and persecutions of this age. Also the islands and their inhabitants, whether understanding the diversity of nations or the multitude of churches. Let the desert and its cities raise their voices, as we mentioned earlier. Whether the desert and its villages rejoice, and Cedar, which was once an uninhabitable region beyond Arabia of the Saracens. And the inhabitants of Petra, which is also a city of Palestine. But this signifies that the deserted people of the nations, previously bound by the ignorance of God and the errors of idolatry, should be converted to the praises of the Lord. Whether because Cedar is interpreted as darkness, and according to the Apostle (I Cor. X) Christ is the rock, it is commanded to all believers, that those who were previously in darkness, and now believe in the Lord Savior, shout from the top of the mountains, and openly proclaim Christ, to whom it is also said above (Ad cap. XL, 9): Ascend to the high mountain, you who proclaim the good news to Zion. Lift up your voice with strength, you who proclaim good news to Jerusalem. And I will set his glory among the islands, of which we have spoken before. And the prophetic discourse describes the glorious advent of the Savior, about which even the Apostle Paul speaks: According to the illumination of the glory of the great God and our Savior Jesus Christ (2 Corinthians 4; 2 Timothy 1:10); and he compares him to a mighty man who will fight against his adversaries, arousing zeal. Of whom it is also prophesied in the Song of Deuteronomy: They have made me jealous with what is not a god; they have provoked me with their idols. So I will make them jealous with those who are not a nation; I will provoke them with a foolish nation (Deuteronomy 32:21). He will also shout and cry out against his enemies, openly condemning their faithlessness, and with loud voice proclaiming: I have been silent, I have always kept silent, I have been patient, or as the Septuagint translated: I have been silent, will I always be silent? (Ecclesiastes 3:7) That which is said through Solomon may be fulfilled: A time to keep silent, and a time to speak. And the meaning is: I have often borne with you as you have transgressed for a long time; but because I remained silent before, I will by no means keep silent any longer. And just as a woman giving birth brings forth a child into the light and makes what was previously hidden in the depths of her womb open and visible, so too I will reveal my pain and the deceit that I have always harbored regarding your crimes, and I will expose your plans. And at once I will devour the entire nation and all the pride of your mountains and the swelling of your hills. And the grass, of which it was said: Truly the grass is the people, that is, both the leaders and the common people, I will reduce to a desert. What is added in the edition of Theodotion of the Septuagint, who had omitted these words (See above, Chapter IV, 7). And when I have dried you up from head to toe and wiped you out, then I will make the rivers of my teaching flow in the islands of the nations, and I will turn your lakes or marshes into dry land, so that there may be knowledge of the Scriptures among the nations and dryness of teaching among you. And I will lead the blind along a path they did not know, of whom we have also read above: I have made you a covenant of the people, a light of the nations, to open the eyes of the blind. They will be led along the way by which Christ speaks. I am the way, that is, the way of the knowledge of God, and I will make them walk on the prophetical paths. Then their darkness will be changed into light, and their faults will be turned into righteousness, so that they may understand what they read and with the eyes of their hearts may gaze upon the clear light of Christ in the Old Testament. At the same time, he adds: These words that I have spoken or will speak to them do not promise anything further in the future, but fulfill what I promised before. But when this was said, the Jewish people turned backward so as not to believe the promise, and in their errors they were confused and neglected the pledge of God, whom they had believed in before idols. Or when the fullness of the Gentiles has come in, then also the people of Israel will be converted (Rom. II), and they will repent of their error, by which they had served idols before. Or certainly after the calling of the Gentiles, they will return to the beginning: so that it may be said, all the Gentiles who did not want to believe in the Gospel will be confounded in their idols.
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Summary
Isaiah 42:12 issues a powerful, prophetic call for universal worship, urging all peoples, particularly those in distant lands, to acknowledge the supreme majesty and redemptive work of the God of Israel. Positioned within the first of Isaiah's "Servant Songs," this verse anticipates a global outpouring of adoration in response to the Lord's unfolding plan of salvation and the mission of His chosen Servant, who will bring justice and light to the nations. It profoundly underscores God's inherent glory and His expansive purpose to be glorified by all creation, extending His sovereign reach beyond the covenant people of Israel to the uttermost parts of the earth.
Context
Literary Context
Isaiah 42:12 is strategically placed within the opening section of the second major division of Isaiah (chapters 40-55), often referred to as "Deutero-Isaiah," which primarily offers comfort, hope, and a renewed vision to the exilic and post-exilic community. Chapter 42 introduces the first of four pivotal "Servant Songs" (Isaiah 42:1-4, 49:1-6, 50:4-9, 52:13-53:12), presenting the Lord's chosen Servant, endowed with God's Spirit, whose mission is to bring forth justice and light to the Gentiles. The preceding verses emphasize God's unique power as the sovereign Creator who stretches out the heavens and lays the foundation of the earth, as powerfully articulated in Isaiah 42:5. The Servant's gentle yet unwavering approach to establishing justice is detailed in Isaiah 42:2-3, contrasting sharply with the destructive methods of earthly conquerors. Therefore, verse 12 serves as a direct, prophetic response to God's glorious acts of creation and His unfolding redemptive plan through the Servant, calling for a global outpouring of praise that acknowledges His unique sovereignty and saving work among all nations.
Historical & Cultural Context
The book of Isaiah, particularly chapters 40-66, speaks to a people experiencing or anticipating exile in Babylon, a period during which Israel's understanding of God's universal sovereignty was profoundly challenged by the apparent triumph of pagan deities and empires. In ancient Near Eastern thought, the "islands" or "coastlands" (ʼîy, H339) represented the distant, often unknown, regions beyond the immediate landmass, typically referring to Gentile nations far from Israel. This imagery served to dramatically broaden the scope of God's dominion beyond Israel's borders, emphasizing that His authority and redemptive plan encompassed all peoples, not just His chosen covenant nation. The call for "them" (the nations/islands) to give glory to the LORD was a radical departure from the prevailing ethnocentric religious views of the time, asserting that the God of Israel was not merely a tribal deity but the one true God, the Creator and Redeemer of all, worthy of universal worship. This message was strategically designed to instill hope and foster a renewed missionary vision within a dispirited nation.
Key Themes
This verse powerfully contributes to several overarching themes foundational to Isaiah and broader biblical theology. Firstly, it highlights Universal Worship and Praise, asserting God's profound desire for all humanity to recognize His greatness and respond in adoration, extending far beyond the covenant people of Israel. This is a foundational aspect of God's global mission, foreshadowing the inclusion of Gentiles into His people, as vividly seen in passages like Isaiah 49:6. Secondly, it underscores God's Sovereignty and Redemptive Plan, emphasizing His ultimate authority over all creation and His expansive purpose to bring salvation and justice to the ends of the earth. The global praise envisioned is a direct result of His powerful actions and the mission of His Servant, who is explicitly called a "covenant for the people and a light for the Gentiles" in Isaiah 42:6. Thirdly, the verse emphasizes the Proclamation of God's Character, indicating that worship is not merely an internal feeling but an active, public declaration of God's attributes and deeds. To "declare His praise" means to openly proclaim His power, faithfulness, and love, a theme powerfully echoed in the prophetic call to "proclaim good tidings to Jerusalem" in Isaiah 40:9.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "weight," this term primarily conveys the idea of splendor, honor, dignity, and majesty. To "give glory" to the LORD means to acknowledge and ascribe to Him His inherent worth, weighty presence, and magnificent attributes. It is an act of recognizing His supreme authority, incomparable splendor, and the profound impact of His being.
This is the sacred, covenantal name of God, often transliterated as "Jehovah" or rendered as "Yahweh." It signifies "the self-Existent or Eternal One," emphasizing God's unchanging, sovereign, and relational nature. The call to give glory to "the LORD" is a call to recognize the unique, personal God of Israel as the universal sovereign, distinct from all other deities and worthy of exclusive worship.
This primitive root means "to front," or "to stand boldly out opposite," implying a public, overt, and often authoritative announcement. It means "to manifest" or "to announce by word of mouth to one present." In this context, it signifies a clear, open, and unreserved proclamation of God's praise, moving beyond internal reverence to outward testimony and public acknowledgment of His deeds.
Properly meaning "a habitable spot (as desirable)," this word refers to dry land, a coast, or an island. In prophetic literature, "islands" or "coastlands" frequently serve as a metonymy for distant Gentile nations or the far reaches of the earth. Their inclusion signifies the universal scope of God's redemptive plan and the global reach of His desired worship, extending to all humanity.
Verse Breakdown
"Let them give glory unto the LORD"
This clause functions as a divine imperative or strong exhortation, directing "them"—referring to the distant nations or "islands" mentioned in the latter part of the verse—to render honor, weight, and splendor to Yahweh, the covenant God of Israel. It is a profound call for these Gentile peoples, who traditionally worshipped other deities, to recognize and acknowledge the incomparable majesty and inherent worth of the one true God, moving from ignorance or idolatry to true and exclusive worship.
"and declare his praise in the islands"
This second clause runs in parallel with the first, specifying both the manner and the location of the universal worship. To "declare His praise" means to publicly and vocally proclaim His laudation, His praiseworthy acts, and His character. The phrase "in the islands" reiterates that this worship is not to be confined to Israel but is to emanate from the most distant parts of the earth, signifying a global, expansive, and inclusive chorus of adoration for God's redemptive work and sovereign rule.
Literary Devices
Isaiah 42:12 employs several potent literary devices to convey its universal message. Parallelism is prominently evident in the symmetrical structure of the two clauses: "Let them give glory unto the LORD" and "and declare his praise in the islands." The concepts of "glory" and "praise" are deeply synonymous, as are the implied recipients of this worship ("the LORD" and "His"). This parallel structure serves to reinforce the singular, emphatic message of universal adoration and public proclamation. Symbolism is powerfully utilized through the term "islands" (or "coastlands"). While literally referring to geographical locations, "islands" here functions as a symbol for the distant Gentile nations, representing the uttermost parts of the earth. This broadens the scope of God's redemptive plan and the reach of His desired worship beyond Israel to all humanity. The Imperative Mood, though not explicitly stated with a command verb in English ("Let them"), carries the strong force of a divine decree or fervent exhortation, indicating God's active will and sovereign purpose for this global worship to occur.
Theological and Thematic Connections
Isaiah 42:12 articulates a profound theological truth: God's redemptive plan is not limited to one nation but encompasses all peoples, culminating in universal worship. This verse serves as a prophetic blueprint for the global mission of God, revealing His ultimate desire to be known, honored, and praised by every tribe, tongue, and nation. It underscores that the glory of God is meant to fill the earth, and His praise is to be declared from its farthest reaches, demonstrating His sovereignty over all creation and His gracious invitation to all humanity to participate in His kingdom. This vision of an inclusive, global worship community is a cornerstone of biblical theology, bridging the Old Testament's prophetic anticipation with the New Testament's fulfillment in the person and work of Jesus Christ.
Reflection and Application
Isaiah 42:12 offers a powerful and enduring call to action for believers today. It reminds us that our worship of God is not meant to be a private, insular affair, but a vibrant, public declaration that extends to the ends of the earth. This verse compels us to live lives that consistently bring glory to God, reflecting His character and truth in all we do, so that others may see our good works and praise our Father in heaven. Furthermore, it ignites a passion for global missions and evangelism, challenging us to actively participate in the fulfillment of God's universal plan by sharing the good news of His redemptive work with those who have not yet heard, whether in our local communities or in distant lands. Embracing the spirit of this verse means recognizing the inherent worth of every person, regardless of their background or location, and striving to see God's praise declared among all peoples, fostering a diverse and unified global body of worshippers who reflect the multi-faceted glory of God.
Questions for Reflection
FAQ
Who are 'them' and the 'islands' in this verse?
In this prophetic context, "them" and "the islands" refer to the distant Gentile nations or "coastlands" beyond Israel. While literally signifying geographical islands or coastal regions, in biblical prophecy, these terms often symbolize the far reaches of the earth and the diverse peoples inhabiting them. This highlights God's expansive plan to include all humanity in His redemptive work and to receive praise from every corner of the globe, not just from the nation of Israel. It foreshadows the universal scope of the Gospel's reach, as later seen in the New Testament's emphasis on taking the message to "all nations" (Matthew 28:19).
How does this verse relate to Christian missions today?
Isaiah 42:12 is a foundational verse for Christian missions. It reveals God's heart for all peoples to know Him and declare His praise. This prophetic vision directly undergirds the New Testament's Great Commission, where Jesus commands His disciples to "go into all the world and proclaim the gospel to the whole creation" (Mark 16:15). The "islands" represent the unreached peoples and places that still need to hear about God's glory and redemptive work. Thus, the verse serves as a divine mandate and a powerful motivator for believers to participate in spreading the Gospel globally, ensuring that God's praise is indeed declared "in the islands" and to the uttermost parts of the earth, fulfilling God's ancient promise.
Christ-Centered Fulfillment
Isaiah 42:12 finds its ultimate and glorious fulfillment in Jesus Christ, the Servant of the Lord introduced in this very chapter. The call for the "islands" to give glory and declare praise to the LORD is a profound prophetic anticipation of the global worship that would be ushered in through the person and redemptive work of Jesus. He is the true "light for the Gentiles" (Isaiah 42:6), whose life, atoning death, and triumphant resurrection broke down the dividing wall of hostility between Jew and Gentile, creating one new humanity in Himself (Ephesians 2:14). Through His sacrifice, Jesus made it possible for people from "every tribe and language and people and nation" to be redeemed and to offer worship to God (Revelation 5:9). The "praise" declared in the "islands" is now the praise of a redeemed people, drawn from every corner of the earth, who confess that "every knee should bow... and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). Thus, Isaiah 42:12 is not merely a historical command but a vibrant prophecy fulfilled in the universal reign and worship of our Lord Jesus Christ, who gathers all nations to Himself.