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Public-domain commentary
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
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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“Behold, the first things,” he says, “came to pass. But I proclaim new things, and before they arise, I will cause these things to be heard by you.” Just as he says “the first things” would be fulfilled through my works, as I promised Abraham concerning his “seed,” so indeed I acted. I fulfilled also those things foretold by Moses and the rest of the prophets; “now I promise to everyone what was proclaimed before” and to make them come to light through the prophecies, for “I caused these things to be heard by you.”
(Verse 5, 6 and following) Thus says the Lord God: He who creates the heavens and stretches them out, who spreads out the earth with all that springs from it, who gives breath to its people, and life to those who walk on it: I, the Lord, have called you in righteousness; I will take hold of your hand. I will keep you and will make you to be a covenant for the people and a light for the Gentiles, to open eyes that are blind, to free captives from prison and to release from the dungeon those who sit in darkness. I am the Lord, this is my name; I will not give my glory to another, nor my praise to idols. The things that were first, behold they have come, and new things I declare; before they spring forth, I tell you of them: It was uncertain who has said before: Behold my servant, I will take him: my chosen, my soul has pleased him. I have put my spirit upon him: he shall bring forth judgment to the Gentiles. After the condemnation of idols, a sudden speech had burst forth. Behold my servant, and the rest, which we have interpreted from the Father's perspective on Christ. Therefore, to not leave it ambiguous who said the previous things, he adds and says: Thus says the Lord God, creating the heavens and stretching them out. Or as the Septuagint translated: He made the heaven and fixed it. Therefore, the Creator and Lord of the universe himself promised the coming of his Christ, who not only stretched out and fixed the heavens, but also established the earth with its lofty mass, and everything that springs forth from it, so that the invisible things of him may be understood and seen from the things that are made (Rom. I); as well as his everlasting power and divinity. He who gave breath to all who dwell on earth, the first law of mortals. For God breathed into the face of Adam the breath of life, and he became a living soul (Gen. II). But the Spirit properly belongs to those who tread upon the earth; and the wisdom of the flesh subjects itself to its own power. Therefore, he to whom such great praises are sung has spoken these words to him, whose law the islands await and the nations: I am the Lord who called you in righteousness; of whom he himself speaks in the Gospel, Father, the world does not know you (John XVII, 25); so that he may be not only the God of the Jews, but also of the Gentiles. And I took hold of your hand, for whatever the Son does, the Father does also. And I saved you, who preserves all things yourself. And I gave you into a covenant with the people of Israel, to whom I had promised that you would come. And into the light of the Gentiles, who were sitting in darkness and in the shadow of death, so that you would open the eyes of the blind who had not seen God before. And you would bring out those who were bound in confinement (Prov. 2:16); for each one is bound by the cords of their own sins. And in the Gospel, which Satan had bound, the Lord set free (Matt. VIII). Those sitting in the darkness of the prison house, who were dwelling in the night of error and darkness. And He declares: I am the Lord, this is my name; I will not give my glory to another, nor does He exclude the Son, to whom He said in the Gospel: Father, glorify me with the glory which I had with You before the world was (John XVII, 5), He Himself answered; And I have glorified, and will glorify. For He did not say, 'I will not give My glory to anyone,' for if He had said this, He would have excluded the Son as well, but He said, 'I will not give My glory to another, except to You, to whom I have given it, and to whom I am going to give it.' Therefore, I greatly admire the uniqueness of the holy Scripture, that the phrase 'another' all interpreters have translated consistently, unlike the many other instances where they differ. And so that we may know that the Son is not excluded by this statement, but rather idols are, the following words testify: 'And My praise to carved images.' Pro quo LXX: nec virtutes meas simulacris. Cum enim Christus Dei virtus sit, Deique sapientia, omnes in se virtutes continet Patris. Sequitur, Quae prima fuerunt, ecce venerunt. Et est sensus: Quae locutus sum, quae per Moysen, Prophetasque pollicitus sum, universa completa sunt. Nunc autem annuntio vobis Evangelium, vocationem gentium, passionem Christi, novitatem fidei: ut quomodo priora cernitis rebus expleta, sic et ea quae nunc polliceor, credatis esse ventura.
When the prophet says, “See, the former things have come to pass, and new things I now declare; before they spring forth, I tell you of them,” he does not allow for us to disbelieve the word of the Savior in any respect. In fact, he is saying that, just as what was said from the beginning about his coming has been fulfilled, so also what he calls the “new things” will be shown to be true and will be revealed before they are made manifest. And what are these things? Our Lord Jesus Christ promised life in the age to come, namely, the life of incorruption, and holiness, and righteousness, the kingdom of heaven, the glorious participation in the spiritual goods, the fruits of gentleness, the reward of piety, the crown of love for him. May it be that we, too, attain this through his grace and loving-kindness.
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Summary
Isaiah 42:9 presents a profound divine declaration, emphasizing God's unique sovereignty and unparalleled prophetic power. It asserts that the God of Israel distinguishes Himself from all other deities by His exclusive ability to perfectly foretell future events, revealing His plans long before they materialize. This verse serves as a foundational statement, highlighting God's absolute control over the entirety of history, from the undeniable fulfillment of past prophecies to the certain declaration of future realities, thereby solidifying the absolute reliability of His divine word and His active, pre-emptive orchestration of all things.
Context
Literary Context
This verse serves as the powerful conclusion to the first of Isaiah's four "Servant Songs" (Isaiah 42:1-9), which introduces the Lord's chosen Servant—a pivotal figure often understood as the Messiah. The preceding verses meticulously describe the Servant's gentle yet resolute mission: to establish justice and bring light to the nations, not through coercive power, but through truth and righteousness. Verse 9 then executes a crucial pivot, shifting the focus from the Servant's mission to God's own unparalleled prophetic authority. This declaration acts as a divine seal of authenticity on the preceding promises concerning the Servant, while simultaneously providing a stark contrast to the impotence of idols and false gods, whose inability to declare or bring about future events was explicitly challenged by God in the preceding chapter, particularly in Isaiah 41:22-23. It reinforces that the Servant's mission is not a human endeavor but a divinely ordained and guaranteed plan.
Historical & Cultural Context
The book of Isaiah addresses the nation of Israel, a people frequently susceptible to idolatry and doubt, especially during periods of national crisis, such as the looming Assyrian threat or the impending Babylonian exile. In the ancient Near East, societies were saturated with pagan deities and their purported oracles, which often relied on vague pronouncements or retrospective interpretations. God's declaration in Isaiah 42:9 directly challenges this pervasive polytheistic worldview. It emphatically underscores the unique nature of YHWH, the God of Israel, who operates beyond the limitations of human knowledge or the fabricated powers of false gods. For a people grappling with the profound uncertainty of their future, whether facing imminent conquest, enduring the hardships of exile, or anticipating a miraculous restoration, this declaration would have provided immense assurance, a renewed call to faithfulness, and an undeniable basis for trusting in God's ultimate control and redemptive purposes.
Key Themes
Isaiah 42:9 powerfully articulates several core themes central to both the book of Isaiah and broader biblical theology. Firstly, it highlights Divine Sovereignty and Foreknowledge, portraying God not merely as a reactor to historical events, but as their ultimate orchestrator. His unique ability to declare "new things" before they "spring forth" unequivocally underscores His absolute control, comprehensive plan, and meticulous execution of His will, a truth powerfully echoed in Isaiah 46:10. Secondly, the verse profoundly emphasizes the Reliability and Certainty of God's Word. The demonstrable fulfillment of "former things" serves as irrefutable evidence of the trustworthiness of His prophecies, thereby building unwavering confidence in His future declarations and promises. Lastly, it points to the Continuity and Newness of God's Redemptive Work. While the "former things" refer to past acts of salvation (such as the Exodus or the promised return from exile), the "new things" anticipate unprecedented acts of divine intervention, including the advent of the Messiah, the establishment of a new covenant, and ultimately, the glorious promise of a new creation.
Exposition and Analysis
Key Word Analysis
This term refers to events or prophecies that have already occurred, serving as historical precedents and tangible proofs of God's faithfulness and omnipotence. It encompasses past acts of salvation, judgments, and fulfilled predictions, establishing an undeniable track record for God's reliability and demonstrating His consistent engagement with human history.
This signifies something fresh, unprecedented, and distinct from what has come before. In this context, it points to future, innovative acts of God that transcend previous experiences, highlighting His dynamic and ongoing work in redemptive history. These "new things" are not mere repetitions but groundbreaking divine initiatives, particularly pointing to the coming of the Messiah and the new era He inaugurates.
This primitive root implies standing boldly out opposite, and by implication, to manifest or announce by word of mouth to one present. It conveys a clear, open, authoritative, and often predictive proclamation. It is not a mere suggestion or guess, but a definitive, public pronouncement from a position of ultimate authority and knowledge, emphasizing God's active role in bringing His spoken word to pass.
Verse Breakdown
"Behold, the former things are come to pass"
This opening clause functions as a divine affirmation and an urgent call to attention. The interjection "Behold" (הִנֵּה, hinnēh) draws the listener's focus to an undeniable and observable truth. The "former things" refer to God's past prophecies and promises, which have demonstrably been fulfilled in history. This serves as irrefutable evidence of God's faithfulness, His sovereign control over historical events, and His unwavering commitment to His word, laying a solid foundation for the credibility of His subsequent declarations.
"and new things do I declare"
Following the affirmation of past fulfillment, God immediately pivots to His unique ability to reveal the future. The "new things" are unprecedented events that God, and only God, can announce before they occur. This highlights His exclusive divine prerogative and distinguishes Him sharply from all false gods and human prognosticators, who utterly lack such foreknowledge and the power to bring their words to fruition. It underscores His active, declarative role in shaping destiny.
"before they spring forth I tell you of them."
This concluding phrase emphasizes the precision, certainty, and timeliness of God's prophetic declarations. The imagery of something "springing forth" (like a plant emerging from the ground) conveys the organic, inevitable, and unstoppable unfolding of God's meticulously planned purposes. God tells His people of these future events not as they are happening, but before they even begin to emerge, underscoring His complete mastery over time, destiny, and the very fabric of existence.
Literary Devices
Isaiah 42:9 is rich in literary artistry that profoundly enhances its theological impact. The most prominent device is Contrast, specifically between "the former things" and "new things." This stark juxtaposition highlights God's continuous, dynamic work throughout history, demonstrating His unwavering faithfulness in fulfilling past promises while simultaneously revealing His boundless capacity for unprecedented future acts. The verse also functions as a Divine Pronouncement or Oracle, delivered directly by God Himself ("I declare," "I tell you"). This authoritative first-person voice underscores the absolute infallibility and certainty of the message, leaving no room for doubt. Furthermore, the verse employs Foreshadowing, as the "new things" implicitly point towards the coming of the Servant (Messiah) and the radical, transformative redemptive work He will accomplish, which will be unlike anything seen before. The imagery of things "springing forth" is a subtle yet powerful Metaphor, comparing the unfolding of God's plan to the natural, inevitable growth of a plant, emphasizing the organic, unstoppable, and divinely ordained nature of His purposes.
Theological and Thematic Connections
Isaiah 42:9 stands as a cornerstone declaration of God's unique identity as the sovereign Lord of history, whose word is utterly reliable and efficacious. It establishes a profound theological truth: God's foreknowledge is not merely predictive but inherently declarative, meaning He does not simply know what will happen, but by His very word, He brings it to pass. This verse assures believers that God is actively working out His purposes, both in the grand sweep of history and in the intricate details of individual lives, and that His promises are steadfast and unbreakable. The demonstrable fulfillment of "former things" serves as an irrefutable divine guarantee for the "new things" He declares, fostering deep trust and unwavering confidence in His ongoing redemptive plan. It challenges any notion of a passive, reactive, or limited deity, presenting instead an omniscient and omnipotent God who orchestrates all events according to His perfect, pre-ordained will.
Reflection and Application
In a world characterized by constant change, pervasive uncertainty, and often, a profound sense of human powerlessness, Isaiah 42:9 offers immense solace and a compelling call to unwavering trust. It serves as a powerful reminder that our God is never surprised by current events, nor is He merely reacting to human choices, geopolitical shifts, or global crises. Instead, He is the one who declares the end from the beginning, possessing a perfect, comprehensive plan that He is actively and infallibly bringing to fruition. This profound truth should inspire us to release our anxieties, surrender our need for control, and place our full, confident trust in His proven faithfulness. Just as He meticulously fulfilled the "former things," we can rest assured that He will certainly bring about the "new things" He has promised, both for His church universally and for our individual lives personally. This verse encourages us to look beyond immediate circumstances, to prayerfully discern God's ongoing work, and to anticipate with eager hope the fresh, unprecedented ways He will reveal His glory and accomplish His eternal purposes. It calls us to live with an expectant, active faith, knowing that the God who speaks is also the God who acts with perfect power and precision.
Questions for Reflection
FAQ
What are the "former things" and "new things" God refers to in this verse?
The "former things" generally refer to God's past acts of salvation and judgment, particularly prophecies that have already been fulfilled. This would include momentous events like the Exodus from Egypt, the establishment of Israel as a nation, and previous divine interventions or judgments against nations that demonstrated His power and faithfulness. They serve as a tangible testament to God's consistent character and His power to bring His word to pass. The "new things," in contrast, refer to future, unprecedented acts of God that are yet to unfold. While these would have had immediate prophetic significance for Isaiah's original audience (e.g., the miraculous return from Babylonian exile, the coming of the Servant-Messiah), they also carry broader eschatological implications, pointing to the ultimate redemptive work of the Messiah and the establishment of His kingdom, which surpasses all previous acts in its scope, glory, and transformative power.
How does this verse relate to the "Servant Songs" in Isaiah?
Isaiah 42:9 serves as the powerful conclusion to the first of the four "Servant Songs" (Isaiah 42:1-9), which introduce the Lord's chosen Servant, a figure widely understood to be the Messiah. The preceding verses of this song meticulously describe the Servant's gentle yet resolute mission to bring justice and light to the Gentiles. Verse 9 then acts as God's authoritative endorsement and authentication of this very mission. By declaring His unique ability to foretell and bring about "new things," God underscores the divine origin and absolute certainty of the Servant's work. It essentially proclaims, "I am the God who fulfills all My words, both those of the past and those yet to come. Therefore, you can place your complete trust in the mission I have given to My Servant, for it is an integral part of My infallible, sovereign plan."
How does God's declaration of "new things" challenge other deities or worldviews?
In the ancient Near East, many cultures heavily relied on diviners, soothsayers, and oracles from various gods to predict the future, often with ambiguous or self-serving results. Isaiah 42:9, especially when read in its broader context within Isaiah 41, directly challenges the impotence and falsehood of these pagan deities. God asserts that unlike idols, which are deaf, dumb, and utterly unable to declare or effect anything, He alone possesses true foreknowledge and the omnipotent power to bring His declarations to pass. This verse unequivocally establishes YHWH as the singular, sovereign God, whose word is not a mere guess or a possibility, but a certain, authoritative decree that actively shapes and directs history. It powerfully refutes any worldview that denies God's active, pre-emptive, and absolute involvement in the unfolding of time and destiny.
Christ-Centered Fulfillment
Isaiah 42:9 finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. He is the preeminent "new thing" that God declared long ago, the very embodiment of God's unprecedented redemptive work. While the "former things" were fulfilled in the Old Covenant, Christ inaugurated a new covenant that infinitely surpasses all previous dispensations in its grace, power, and eternal scope. Jesus Himself demonstrated this divine prerogative, declaring things "before they come to pass" (e.g., His betrayal in John 13:19, His suffering, death, and resurrection in Matthew 16:21), thereby exhibiting the same divine foreknowledge and sovereign authority as the Father. Through His perfect life, atoning death, and glorious resurrection, Christ brought about the ultimate "new thing"—the possibility of a new creation in Him, where old things pass away and all things become gloriously new. He is the "Amen, the faithful and true witness, the beginning of the creation of God" (Revelation 3:14), the one through whom God is making "all things new" (Revelation 21:5). Thus, Isaiah 42:9 is not merely a statement about God's prophetic power, but a profound pointer to the Christ event as the pinnacle of His redemptive declarations, revealing His ultimate plan to reconcile all things to Himself through His Son.