TRV
- English
- King James KJV
- Complete Jewish CJB
- World English WEBM
- Berean Standard BSB
- American Standard ASV
- Geneva GNV
- Young's Literal YLT
- Douay-Rheims DRC
- International
- Shqip ALB
- العربية SVD
- বাংলা BN-IRV
- မြန်မာ Judson
- 简体文 CUV-S
- 繁體中文 CUV-T
- Čeština BKR
- Nederlands STVE
- Français LSG
- Deutsch SCH
- Ελληνικά Vamvas
- ગુજરાતી GU-IRV
- Hausa HCB
- עברית Hebrew
- हिन्दी HCV
- Magyar KAROLI
- Bahasa Indonesia INDO-TB
- Italiano Diodati
- 日本語 Kougo
- 한국어 Korean
- മലയാളം MAL
- मराठी MRCV
- Norsk DNB
- فارسی OPV
- Polski BG
- Português Almeida
- Română Cornilescu
- Русский Synodal
- Español RVG
- Kiswahili Neno
- Svenska SV1917
- Tagalog TAG-ADB
- தமிழ் TCV
- తెలుగు TSA
- ภาษาไทย THAI-KJV
- Українська Ohienko
- Tiếng Việt CADMAN
- Yorùbá YCB
See on the biblical-era map
Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 42:13–17. His two-level outline is real structure in the source text, so it is rendered as structure.
It comes all to one whether we make these verses (as some do) the song itself that is to be sung by the Gentile world or a prophecy of what God will do to make way for the singing of that song, that evangelical new song.
I.He will appear in his power and glory more than ever.
So he did in the preaching of his gospel, in the divine power and energy which went along with it, and in the wonderful success it had in the pulling down of Satan's stronghold, Isa 42:13, Isa 42:14. He had long held his peace, and been still, and refrained himself, while he winked at the times of the ignorance of the Gentile world (Act 17:30), and suffered all nations to walk in their own ways (Act 14:16); but now he shall go forth as a mighty man, as a man of war, to attack the devil's kingdom and give it a fatal blow. The going forth of the gospel is thus represented, Rev 6:2. Christ, in it, went forth conquering and to conquer. The ministry of the apostles is called their warfare; and they were the soldiers of Jesus Christ. He shall stir up jealousy, shall appear more jealous than ever for the glory of his own name and against idolatry.
1.He shall cry, in the preaching of his word, cry like a travailing woman; for the ministers of Christ preached as men in earnest, and that travailed in birth again till they saw Christ formed in the souls of the people, Gal 4:19. He shall cry, yea, roar, in the gospel woes, which are more terrible than the roaring of a lion, and which must be preached along with gospel blessings to awaken a sleeping world.
2.He shall conquer by the power of his Spirit: He shall prevail against his enemies, shall prevail to make them friends, Col 1:21. Those that contradict and blaspheme his gospel, he shall prevail to put them to silence and shame. He will destroy and devour at once all the oppositions of the powers of darkness. Satan shall fall as lightning from heaven, and he that had the power of death shall be destroyed. As a type and figure of this, to make way for the redemption of the Jews out of Babylon, God will humble the pride, and break the power, of their oppressors, and will at once destroy and devour the Babylonian monarchy. In accomplishing this destruction of Babylon by the Persian army under the command of Cyrus, he will make waste mountains and hills, level the country, and dry up all their herbs. The army, as usual, shall either carry off the forage or destroy it, and by laying bridges of boats over rivers shall turn them into islands, and so drain the fens and low grounds, to make way for the march of their army, that the pools shall be dried up. Thus, when the gospel shall be preached, it shall have a free course, and that which hinders the progress of it shall be taken out of the way.
II.He will manifest his favour and grace towards those whose spirits he had stirred up to follow him, as Ezr 1:5.
Those who ask the way to Zion he will show the way, and lead in it, Isa 42:16. Those who by nature were blind, and those who, being under convictions of sin and wrath are quite at a loss and know not what to do with themselves, God will lead by a way that they knew not, will show them the way to life and happiness by Jesus Christ, who is the way, and will conduct and carry them on in that way, which before they were strangers to. Thus, in the conversion of Paul, he was struck blind first, and then God revealed his Son in him, and made the scales to fall from his eyes. They are weak in knowledge, and the truths of God at first seem unintelligible; but God will make darkness light before them, and knowledge shall be easy to them. They are weak in duty, the commands of God seem impracticable, and insuperable difficulties are in the way of their obedience; but God will make crooked things straight; their way shall be plain, and the yoke easy. Those whom God brings into the right way he will guide in it. As a type of this, he will lead the Jews, when they return out of captivity, in a ready road to their own land again, and nothing shall occur to perplex or embarrass them in their journey. These are great things, and kind things, very great and very kind; but lest any should say, "They are too great, too kind, to be expected from God by such an undeserving people as that of the Jews, such an undeserving world as that of the Gentiles," he adds, These things will I do unto them, take my word for it I will, and I will not forsake them; he that begins to show this great mercy will go on to do them good.
III.He will particularly put those to confusion who adhere to idols notwithstanding the attempts made by the preaching of the gospel to turn them from idols (Isa 42:17): They shall be turned back, and greatly ashamed, that trust in graven images. The Babylonians shall when they see how the Jews, who despise their images, are owned and delivered by the God they worship without images, and the Gentiles when they see how idolatry falls before the preaching of the gospel, is scattered like darkness before the light of the sun, and melts like snow before its heat. They shall be ashamed that ever they said to these molten images, You are our gods; for how can those help their worshippers who cannot help themselves, nor save themselves from falling into contempt? In times of reformation, when many turn from iniquity, and sin, being generally deserted, becomes unfashionable, it may be hoped that those who will not otherwise be reclaimed will be wrought upon by that consideration to be ashamed of it.
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.
Continue studying Isaiah 42:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Isaiah 42:15 is a profound divine declaration, powerfully portraying God's absolute sovereignty and transformative power over the natural world. Through vivid, almost cataclysmic imagery, the Lord proclaims His intention to drastically alter landscapes, turning fertile regions into barren wastes and flowing rivers into dry ground. This verse underscores God's immense might and His active willingness to enact radical, often disruptive, change to achieve His ultimate redemptive purposes, signaling a profound shift or preparation for a new divine work.
Context
Literary Context
This verse is situated within the first of Isaiah's "Servant Songs" (Isaiah 42:1-9), which introduces the chosen Servant of the Lord, a figure often interpreted as a prophetic foreshadowing of Jesus Christ. While the preceding verses highlight the Servant's gentle, just, and non-violent mission to bring justice to the nations, verse 15 marks a dramatic shift in tone and focus back to the Lord Himself. It emphasizes God's own formidable power and resolve to clear all obstacles and prepare the way for the establishment of this promised justice and deliverance. The imagery of desolation serves not as an end in itself, but as a precursor to a new work, a radical transformation that God will bring about for His people, particularly concerning their return from exile and the spiritual renewal of the world. This divine action underscores that God is not passive but actively involved in history, capable of overturning the status quo to fulfill His promises, as seen in the subsequent promise of a new song and the Lord's determination to act decisively in Isaiah 42:10-13.
Historical & Cultural Context
Isaiah prophesied during a tumultuous period in Judah's history (8th century BCE), marked by the rise of Assyrian power and the looming threat of exile. The imagery of desolation and drying up of water sources would have resonated deeply with an ancient Near Eastern audience, where water was synonymous with life, fertility, and prosperity. The destruction of natural landscapes, particularly mountains (often symbols of stability and strength) and rivers (sources of life), would signify a complete and utter disruption of the established order, a divine judgment or a profound act of re-creation. This imagery is consistent with the broader prophetic tradition of God's judgment on nations and His power to reshape the world according to His will, often in preparation for a new covenant or a return from captivity, as detailed in the prophecies concerning the return from Babylon in Isaiah 43.
Key Themes
The verse powerfully contributes to several major theological and narrative themes within Isaiah. Firstly, it highlights Divine Sovereignty and Power, vividly portraying God's unparalleled control over the natural world. He is not merely an observer but an active agent who can fundamentally alter landscapes, demonstrating His omnipotence. This power is exercised to bring about His will, often in ways that defy human expectation or natural order. Secondly, it speaks to Judgment and Transformation. The act of making mountains waste and drying up rivers signifies a profound judgment and a radical transformation. This is not destruction for its own sake, but often a necessary clearing away of existing structures or hindrances to pave the way for God's new creation or a new era of His activity. It speaks to God's ability to dismantle the old order to establish something new. Finally, this desolation is part of Preparation for a New Work. The destructive imagery is not the end goal but a means to an end. It suggests that God is preparing the stage for His next great act of deliverance and justice, as promised in the surrounding chapters of Isaiah. This radical transformation often precedes God's promise to make a new way in the wilderness, providing water and paths where none existed before, symbolizing spiritual renewal and a new exodus.
Exposition and Analysis
Key Word Analysis
This primitive root means "to parch (through drought) i.e. (by analogy,) to desolate, destroy, kill." It conveys a sense of utter ruin, decay, and complete desolation, often resulting from a lack of moisture or life-sustaining elements. In Isaiah 42:15, it emphasizes the thoroughness of God's destructive power, transforming stable geographical features into barren emptiness.
This primitive root means "to be ashamed, confused or disappointed; also (as failing) to dry up (as water) or wither (as herbage)." While it can carry a sense of shame, in this context, its primary meaning is the complete cessation of moisture, leading to withering and barrenness. Its repetition in the verse underscores the comprehensive nature of God's action against the life-giving elements of the earth.
This word properly refers to "a habitable spot (as desirable); dry land, a coast, an island." The imagery of rivers becoming "islands" (or dry lands/coastlands) is striking, implying that the very channels of flowing water will become parched, elevated landmasses, utterly devoid of their life-sustaining flow. This signifies a reversal of nature, where what was once fluid and life-giving becomes rigid and barren.
Verse Breakdown
"I will make waste mountains and hills,"
This clause declares God's intention to desolate prominent, stable natural features. Mountains and hills, typically symbols of strength, permanence, and even idolatrous high places, will be rendered barren and empty, signifying a radical overturning of established order and a judgment on anything that stands against God's purposes.
"and dry up all their herbs;"
Following the desolation of the terrain, God states He will remove all vegetation. "Herbs" represent the life and fertility of the land. Drying them up signifies a complete cessation of life and productivity, reinforcing the imagery of utter barrenness and the removal of all sustenance.
"and I will make the rivers islands,"
This clause presents a dramatic transformation of flowing water. Rivers, vital sources of life and commerce, will be turned into dry land or elevated, isolated patches (islands), implying that their channels will no longer carry water. This is a powerful image of divine intervention that reverses the natural order and removes life-sustaining flow.
"and I will dry up the pools."
The final clause reiterates the theme of desiccation, focusing on stagnant bodies of water. Pools, often gathering places for life and sustenance in arid regions, will also be completely dried up. This reinforces the comprehensive nature of God's action, leaving no water source untouched, emphasizing a total environmental upheaval.
Literary Devices
Isaiah 42:15 employs several potent literary devices to convey God's immense power and the magnitude of His intended actions. Imagery is central, painting a vivid picture of a landscape utterly transformed from fertile to barren. The specific images of "waste mountains and hills," "dried up herbs," "rivers islands," and "dried up pools" create a sense of profound desolation and divine intervention. This is amplified by Hyperbole, as the description of widespread environmental destruction goes beyond typical natural phenomena, emphasizing the extraordinary scale of God's power. The repeated phrase "I will dry up" also demonstrates Parallelism, specifically Synonymous Parallelism in its intent, reinforcing the idea of complete desiccation through varied but related targets (herbs, pools). Furthermore, the verse uses Anthropomorphism, attributing direct, physical actions ("make waste," "dry up," "make") to God, emphasizing His active and personal involvement in shaping creation to fulfill His will.
Theological and Thematic Connections
Isaiah 42:15 profoundly articulates God's absolute sovereignty over creation and history. It reveals a God who is not merely transcendent but immanently active, capable of dismantling the very foundations of the natural world to achieve His redemptive purposes. This radical intervention, though seemingly destructive, is often presented in Isaiah as a necessary prelude to a new work, a clearing of the way for justice, deliverance, and a new covenant. It speaks to a divine logic where the old order, whether physical or spiritual, must sometimes be undone to make way for the new, ultimately for the glory of God and the salvation of His people. This theme of divine power over nature and the preparation for a new way resonates throughout Scripture.
Reflection and Application
Isaiah 42:15 offers both a challenging and comforting truth for believers today. It reminds us that God is fully capable of overcoming any obstacle, no matter how insurmountable it may seem, and that His methods may involve radical, even unsettling, transformations. When faced with "mountains and hills" in our lives—whether they be spiritual strongholds, emotional barrenness, or practical challenges—this verse assures us of God's power to "make them waste" and clear the path. It encourages us to trust in His sovereignty, knowing that even when His actions seem disruptive or lead to a period of desolation, they are ultimately part of His larger, loving plan to bring about restoration, justice, and a new beginning. We can have confidence that the Lord is actively working, often in unseen or surprising ways, to fulfill His purposes in our lives and in the world, preparing us for something new and better.
Questions for Reflection
FAQ
Does this verse imply God is destructive?
While the imagery in Isaiah 42:15 describes God's power to "make waste" and "dry up," it's crucial to understand this within the broader context of Isaiah's prophecy. This is not destruction for destruction's sake, but often a necessary act of divine judgment or a preparatory clearing of the way for a new, redemptive work. In the immediate context of the Servant Songs, this radical transformation of the landscape foreshadows the removal of obstacles for the establishment of justice and the deliverance of God's people from exile. It signifies God's absolute control and His willingness to dismantle the old order to bring about His ultimate good purposes, much like a surgeon might cut to heal. The subsequent chapters of Isaiah often speak of restoration and new creation, such as in Isaiah 43:19, where God promises to make a way in the wilderness and rivers in the desert.
Christ-Centered Fulfillment
Isaiah 42:15, with its dramatic imagery of God clearing the way through radical transformation, finds profound Christ-centered fulfillment in the person and work of Jesus. The "mountains and hills" that God makes waste and the "rivers" He dries up can be understood as symbolic of the spiritual and systemic obstacles that stood between humanity and God. Jesus, as the ultimate Servant of the Lord introduced in this very chapter, came not to merely reform, but to utterly transform. He is the one who, through His life, death, and resurrection, "made waste" the power of sin and death, drying up the pools of human futility and self-righteousness. His coming inaugurated a new creation, where the old order of condemnation and separation was dismantled. Just as God prepared the way in the wilderness for Israel's return, Jesus is the ultimate "way" (as declared in John 14:6), clearing the path for humanity to return to God. Through Him, believers become "new creations" (2 Corinthians 5:17), experiencing a spiritual landscape transformed from barrenness to life, foreshadowing the ultimate new heavens and new earth where all things are made new by the Lamb (Revelation 21:5).