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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 44:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
Two great truths are abundantly made out in these verses: -
I.That the people of God are a happy people, especially upon account of the covenant that is between them and God.
The people of Israel were so as a figure of the gospel Israel. Three things complete their happiness: -
1.The covenant-relations wherein they stand to God, Isa 44:1, Isa 44:2. Israel is here called Jeshurun - the upright one; for those only, like Nathanael, are Israelites indeed, in whom is no guile, and those only shall have the everlasting benefit of these promises. Jacob and Israel had been represented, in the close of the foregoing chapter, as very provoking and obnoxious to God's wrath, and already given to the curse and to reproaches; but, as if God's bowels yearned towards him and his repentings were kindled together, mercy steps in with a non-obstante - notwithstanding, to all these quarrels: "Yet now, hear, O Jacob my servant! thou and I will be friends again for all this." God had said (Isa 43:25), I am he that blotteth out thy transgression, which is the only thing that creates this distance; and when that is taken away the streams of mercy run again in their former channel. The pardon of sin is the inlet of all the other blessings of the covenant. So and so I will do for them, says God (Heb 8:12), for I will be merciful to their unrighteousness. Therefore hear, O Jacob! hear these comfortable words; therefore fear not, O Jacob! fear not thy troubles, for by the pardon of sin the property of them too is altered. Now the relations wherein they stand to him are very encouraging.
(1.)They are his servants; and those that serve him he will own and stand by and see that they be not wronged.
(2.)They are his chosen, and he will abide by his choice; he knows those that are his, and those whom he has chosen he takes under special protection.
(3.)They are his creatures. He made them, and brought them into being; he formed them, and cast them into shape; he began betimes with them, for he formed them from the womb; and therefore he will help them over their difficulties and help them in their services.
2.The covenant-blessings which he has secured to them and theirs, Isa 44:3, Isa 44:4.
(1.)Those that are sensible of their spiritual wants, and the insufficiency of the creature to supply them, shall have abundant satisfaction in God: I will pour water upon him that is thirsty, that thirsts after righteousness; he shall be filled. Water shall be poured out to those who truly desire spiritual blessings above all the delights of sense.
(2.)Those that are barren as the dry ground shall be watered with the grace of God, with floods of that grace, and God will himself give the increase. If the ground be ever so dry, God has floods of grace to water it with.
(3.)The water God will pour out is his Spirit (Joh 7:39), which God will pour out without measure upon the seed, that is, Christ (Gal 3:16), and by measure upon all the seed of the faithful, upon all the praying wrestling seed of Jacob, Luk 11:13. This is the great New Testament promise, that God, having sent his servant Christ, and upheld him, will send his Spirit to uphold us.
(4.)This gift of the Holy Ghost is the great blessing God had reserved the plentiful effusion of for the latter days: I will pour my Spirit, that is, my blessing; for where God gives his Spirit he will give all other blessings.
(5.)This is reserved for the seed and offspring of the church; for so the covenant of grace runs: I will be a God to thee and to thy seed. To all who are thus made to partake of the privileges of adoption God will give the spirit of adoption.
(6.)Hereby there shall be a great increase of the church. Thus it shall be spread to distant places. Thus it shall be propagated and perpetuated to after-times: They shall spring up and grow as fast as willows by the watercourses, and in every thing that is virtuous and praiseworthy shall be eminent and excel all about them, as the willows overtop the grass among which they grow, Isa 44:4. Note, It is a great happiness to the church, and a great pleasure to good men, to see the rising generation hopeful and promising. And it will be so if God pour his Spirit upon them, that blessing, that blessing of blessings.
3.The consent they cheerfully give to their part of the covenant, Isa 44:5. When the Jews returned out of captivity they renewed their covenant with God (Jer 50:5), particularly that they would have no more to do with idols, Hos 14:2, Hos 14:3, Hos 14:8. Backsliders must thus repent and do their first works. Many of those that were without did at that time join themselves to them, invited by that glorious appearance of God for them, Zac 8:23; Est 8:17. And they say, We are the Lord's and call themselves by the name of Jacob; for there was one law, one covenant, for the stranger and for those that were born in the land. And doubtless it looks further yet, to the conversion of the Gentiles, and the multitudes of them who, upon the effusion of the Spirit, after Christ's ascension, should be joined to the Lord and added to the church. These converts are one and another, very many, of different ranks and nations, and all welcome to God, Col 3:11. When one does it another shall by his example be invited to do it, and then another; thus the zeal of one may provoke many. (1.) They shall resign themselves to God: not one in the name of the rest, but every one for himself shall say, "I am the Lord's; he has an incontestable right to rule me, and I submit to him, to all his commands, to all his disposal. I am, and will be, his only, his wholly, his for ever, will be for his interests, will be for his praise; living and dying I will be his." (2.) They shall incorporate themselves with the people of God, call themselves by the name of Jacob, forgetting their own people and their fathers' house, and desirous to wear the character and livery of God's family. They shall love all God's people, shall associate with them, give them the right hand of fellowship, espouse their cause, seek the good of the church in general and of all the particular members of it, and be willing to take their lot with them in all conditions. (3.) They shall do this very solemnly. Some of them shall subscribe with their hand unto the Lord, as, for the confirming of a bargain, a man sets his hand to it, and delivers it as his act and deed. The more express we are in our covenanting with God the better, Exo 24:7; Jos 24:26, Jos 24:27; Neh 9:38. Fast bind, fast find.
II.That, as the Israel of God are a happy people, so the God of Israel is a great God, and he is God alone.
This also, as the former, speaks abundant satisfaction to all that trust in him, Isa 44:6-8. Observe here, to God's glory and our comfort,
1.That the God we trust in is a God of incontestable sovereignty and irresistible power. He is the Lord, Jehovah, self-existent and self-sufficient; and he is the Lord of hosts, of all the hosts of heaven and earth, of angels and men.
2.That he stands in relation to, and has a particular concern for, his church. He is the King of Israel and his Redeemer; therefore his Redeemer because his King; and those that take God for their King shall have him for their Redeemer. When God would assert himself God alone he proclaims himself Israel's God, that his people may be encouraged both to adhere to him and to triumph in him.
3.That he is eternal - the first and the last. He is God from everlasting, before the worlds were, and will be so to everlasting, when the world shall be no more. If there were not a God to create, nothing would ever have been; and, if there were not a God to uphold, all would soon come to nothing again. He is all in all, is the first cause, from whom are all things, and the last end, to and for whom are all things (Rom 11:36), the Alpha and the Omega, Rev 1:11.
4.That he is God alone (Isa 44:6): Besides me there is no God. Is there a God besides me? Isa 44:8. We will appeal to the greatest scholars. Did they ever in all their reading meet with any other? To those that have had the largest acquaintance with the world. Did they ever meet with any other? There are gods many (Co1 8:5, Co1 8:6), called gods, and counterfeit gods: but is there any besides our God that is infinite and eternal, any besides him that is the creator of the world and the protector and benefactor of the whole creation, any besides him that can do that for their worshippers which he can and will do for his? "You are my witnesses. I have been a nonsuch to you. You have tried other gods; have you found any of them all-sufficient to you, or any of them like me? Yea, there is no god," no rock (so the word is), none besides Jehovah that can be a rock for a foundation to build on, a rock for shelter to flee to. God is the rock, and their rock is not as ours, Deu 32:4, Deu 32:31. I know not any; as if he had said, "I never met with any that offered to stand in competition with me, or that durst bring their pretensions to a fair trial; if I did know of any that could befriend you better than I can, I would recommend you to them; but I know not any." There is no God besides Jehovah. He is infinite, and therefore there can be no other; he is all-sufficient, and therefore there needs no other. This is designed for the confirming of the hopes of God's people in the promise of their deliverance out of Babylon, and, in order to that, for the curing of them of their idolatry; when the affliction had done its work it should be removed. They are reminded of the first and great article of their creed, that the Lord their God is one Lord, Deu 6:4. And therefore,
(1.)They needed not to hope in any other god. Those on whom the sun shines need neither moon nor stars, nor the light of their own fire.
(2.)They needed not to fear any other god. Their own God was more able to do them good than all the false and counterfeit gods of their enemies were to do them hurt.
5.That none besides could foretel these things to come, which God now by his prophet gave notice of to the world, above 200 years before they came to pass (Isa 44:7): "Who, as I, shall call, shall call Cyrus to Babylon? Is there any but God that can call effectually, and has every creature, every heart, at his beck? Who shall declare it, how it shall be, and by whom, as I do?" Nay, God goes further; he not only sees it in order, as having the foreknowledge of it, but sets it in order, as having the sole management and direction of it. Can any other pretend to this? He has always set things in order according to the counsel of his own will, ever since he appointed the ancient people, the people of Israel, who could give a truer and fuller account of the antiquities of their own nation than any other kingdom in the world could give of theirs. Ever since he appointed that people to be his peculiar people his providence was particularly conversant about them, and he told them beforehand the events that should occur respecting them - their bondage in Egypt, their deliverance from it, and their settlement in Canaan. All was set in order in the divine predictions as well as in the divine purposes. Could any other have done so? Would any other have been so far concerned for them? He challenges the pretenders to show the things that shall come hereafter: "Let them, if they can, tell us the name of the man that shall destroy Babylon ad deliver Israel? Nay, if they cannot pretend to tell us the things that shall come hereafter, let them tell us the things that are coming, that are nigh at hand and at the door. Let them tell us what shall come to pass tomorrow; but they cannot do that; fear them not therefore, nor be afraid of them. What harm can they do you? What hindrance can they give to your deliverance, when I have told thee it shall be accomplished in its season, and I have solemnly declared it?" Note, Those who have the word of God's promise to depend upon need not be afraid of any adverse powers or policies whatsoever.
Historical interpretation
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For everywhere the divine writings take the willow as the type of chastity, because when its flower is steeped in water, if it is drunk, it extinguishes whatever kindles sensual desires and passions within us, until it renders completely barren and makes every inclination to the begetting of children without effect, as also Homer indicated, for this reason calling the willows destructive of fruit.… For as it is the nature of this tree to bud and grow to maturity when enriched by words, so it is the nature of virginity to blossom and grow to maturity when enriched by words, so that one can hang one's body on it.If, then, the rivers of Babylon are the streams of voluptuousness, as wise people say, which confuse and disturb the soul, then the willows must be chastity, to which we may suspend and draw up the organs of lust that overbalance and weigh down the mind, so that they may not be borne down by the torrents of incontinence and be drawn like worms to impurity and corruption.
(Chapter 44, verse 1 and following) Now listen, my servant Jacob, and Israel, whom I have chosen. Thus says the Lord, your maker and shaper from the womb, your helper. Do not fear, my servant Jacob, and you, whom I have chosen. For I will pour water on the thirsty land and streams on the dry ground; I will pour out my spirit on your offspring, and my blessing on your descendants. They will sprout among the grass, like willows by flowing streams. He will say, 'I am the Lord's,' and another will name himself by the name of Jacob, and another will write on his hand, 'The Lord's,' and adopt the name of Israel. LXX: But now hear, Jacob my servant, and Israel whom I have chosen. I am the Lord your God, who created you and formed you from the womb; you will still have my help. Do not fear, my servant Jacob, and beloved Israel whom I have chosen. I will pour water on the thirsty land and streams on the dry ground; I will pour out my Spirit on your offspring, and my blessings on your descendants.' And they shall spring up as among the grass, and as willows by the water courses. One shall say, I am the Lord's: and another shall call himself by the name of Jacob: and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel. When the people of Judah are accused of unbelief and blasphemy, they are called by simple names without any dignity: You have not called upon me, O Jacob, neither have you labored about me, O Israel; and again: I have given Jacob to utter destruction, and Israel to reproaches. But when he speaks to the choir of the Apostles, who are from the Jews, the privileges of their names are also joined. Listen, Jacob my servant, and Israel whom I have chosen: that servitude be first, election second. Thus says the Lord, your maker and your creator, who aided you in the womb (Gen. XXV): that even in the womb of your mother you would grasp the heel of your brother. Or who, at the beginning of the nascent Church, preserved you from persecutors. Do not fear their cruelty, my servant Jacob, whom I have chosen. He is also called Israel; Isurun in Hebrew, and the others, the most upright or the straightest. Only the LXX called him the most beloved, combining it with their own, Israel. Specifically, according to the Hebrews and the faith of the scriptures, Israel is called the upright one of God. But a man who sees God is not in the elements, but in the sound of his voice. And the book of Genesis is called εὐθεῖς, that is, the book of the righteous: Abraham, Isaac, and Israel. Therefore, do not be afraid, Jacob and Israel, for I will pour out water on the thirsty and the dry land, of which it has often been said: 'I will pour out, or I will put my spirit upon your offspring, and my blessing upon your descendants, who will be born again in water and the Holy Spirit in baptism. This promise was also made by the Savior in the Gospel, when he said: 'Let anyone who is thirsty come to me and drink.' And immediately he brings in: Now he said this about the Holy Spirit, whom those who believed in him were to receive (John 7). He also compares those who are reborn in baptism to evergreen herbs and willows that grow by flowing waters, and he brings forth fruits against nature, which was previously barren, or whose seed, when consumed as food, renders them barren. This is indeed read in the first psalm: And he shall be like a tree planted beside the running waters, which shall yield its fruit in due season, and its leaf shall not fall. Others among the herbs and the growing willows understand a twofold calling: that the people of the nations be in the herbs; in the willows, those who believed from Israel. And at the same time it describes the variety of believers: One will say, 'I am of the Lord', who trusts in the works of righteousness within himself; another will call, it is understood, 'sinners to repentance in the name of Jacob', so that they themselves may uproot vices and sins. Another will write with his own hand, 'I belong to God'. Or as they translated it in the Septuagint, he will write in his hand: I am of God, so that he may boast in the new apprenticeship of the service of Christ. And he will be assimilated in the name of Israel. For not all from Israel, but a great part from the multitude of the Gentiles, will be assimilated in the name of Israel, so that he may receive the Law and the Prophets, and all the graces of the Holy Spirit that were promised to the Israelite people.
The willow is a type of saintly and faithful persons. As Isaiah puts it, “There shall spring up, as it were, grass in the midst of water, and the willow in ever-flowing water.” So it is on people like these that we hang our instruments, when we bestow them by sharing the grace from reading from the divine Scriptures. Our instruments are the means of bestowing the grace of psalmody and the cause of our joy when it is bestowed on us in turn.
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Summary
Isaiah 44:4 paints a vibrant picture of flourishing and abundant growth, symbolizing the profound blessing and spiritual vitality bestowed upon God's chosen people. Following the promise of divine outpouring, this verse illustrates the rapid, widespread, and deeply rooted prosperity that results from the Holy Spirit's life-giving presence, akin to lush vegetation thriving in ideal, water-rich environments. It serves as a powerful assurance of restoration and sustained fruitfulness for those who belong to the Lord, demonstrating the transformative power of divine grace.
Context
Literary Context
Isaiah 44:4 is situated within the "Book of Comfort" (Isaiah 40-55), a pivotal section of Isaiah's prophecy primarily addressed to the exilic community. This segment offers profound hope and assurance of God's unwavering faithfulness and ultimate deliverance from Babylonian captivity. Specifically, the verse is embedded within a passage (Isaiah 44:1-5) that reaffirms God's enduring covenant relationship with Jacob/Israel, identifying them as His chosen servant. Verse 3 is particularly crucial as it declares God's intention to "pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring". Isaiah 44:4 immediately follows, serving as a vivid, natural illustration of the consequences of this divine outpouring—a rapid, widespread, and deeply nourished spiritual flourishing. This imagery stands in stark contrast to the barrenness and futility of idol worship, a major theme developed later in Isaiah 44.
Historical & Cultural Context
The prophecies in Isaiah 40-55 are set against the harrowing backdrop of the Babylonian exile, a period of immense hardship, displacement, and spiritual desolation for the people of Judah. In this context, promises of restoration and flourishing would have been incredibly comforting and vital for maintaining hope. The imagery of water is profoundly significant in the arid ancient Near East, where access to water meant life, fertility, and prosperity. Crops and trees withered without it, making the promise of "water courses" a potent symbol of abundant, life-sustaining provision. Willows (Hebrew: 'aravim) are particularly apt, as they are known for their rapid growth and absolute dependence on plentiful water, typically found along riverbanks or streams. This natural phenomenon would have been a common and powerful observation for the original audience, making the metaphor immediately understandable and impactful, connecting divine blessing to tangible, life-giving resources.
Key Themes
This verse powerfully contributes to several overarching themes in Isaiah. Foremost is the theme of Divine Sovereignty and Provision, emphasizing that God alone is the source of life and blessing, in stark contrast to the lifelessness and impotence of idols (a theme pervasive from Isaiah 40 through Isaiah 48). It highlights Restoration and Renewal, promising a vibrant future for Israel after their period of judgment and exile, a theme echoed in passages like Isaiah 43:19, where God declares His intention to do a "new thing." Furthermore, the imagery speaks to Spiritual Fertility and Growth, directly linking the outpouring of God's Spirit to the flourishing of His people, a concept that finds its ultimate expression in the New Covenant. The promise of God's Spirit enabling such growth underscores the Covenant Faithfulness of God to His chosen people, even in their brokenness and disobedience, affirming His enduring commitment to His promises.
Exposition and Analysis
Key Word Analysis
This primitive root signifies to sprout, grow, or spring forth, whether transitively or intransitively, literally or figuratively. It conveys the idea of emergence, development, and increase, often used for vegetation rapidly appearing or flourishing. In this context, it denotes a sudden, natural, and vigorous burst of life, indicating a spontaneous and unhindered proliferation.
This term refers to grass, hay, or herb, often used collectively. It suggests widespread, common vegetation that can grow rapidly and abundantly, especially after rain, covering large areas. The comparison to "grass" implies a multitude, a pervasive and unhindered growth among the people, indicating that the blessing will be broadly experienced.
Derived from a root related to weaving or intertwining (referencing the use of osiers as wattles), this word specifically denotes trees of the willow family. Willows are renowned for their preference for water-rich environments and their remarkably fast and robust growth. They symbolize strong, sustained, and deeply nourished life, distinct from the more ephemeral nature of grass, suggesting a more enduring and substantial flourishing.
Verse Breakdown
"And they shall spring up [as] among the grass"
This clause describes the initial, rapid, and widespread emergence of God's people as a result of divine blessing. The comparison to "grass" suggests a multitude, indicating that the blessing will not be confined to a select few but will be broadly experienced by the community, covering the landscape like abundant vegetation. The verb "spring up" (tsâmach) conveys a sense of natural, unhindered, and vigorous growth, implying that the divine blessing will cause a spontaneous and abundant flourishing, a sudden burst of life.
"as willows by the water courses"
This second clause refines and intensifies the imagery of flourishing, providing a deeper dimension to the growth. The "willows" (ʻârâb), known for their deep roots and absolute dependence on abundant water, symbolize a more robust, sustained, and deeply nourished growth than mere grass. "By the water courses" (yâbâl, mayim) explicitly identifies the source of this vitality, emphasizing that the flourishing is not self-generated but is entirely dependent on a constant, rich supply of life-giving water—a direct metaphor for God's Spirit and blessing promised in the preceding verse. This image conveys stability, resilience, and continuous fruitfulness, highlighting the enduring nature of God's provision.
Literary Devices
Isaiah 44:4 employs several potent Literary Devices to convey its message of divine blessing and flourishing. The most prominent is Simile, explicitly using "as" to draw comparisons: "as among the grass" and "as willows by the water courses." These comparisons are not merely decorative but serve to vividly illustrate the nature of the promised growth, making the abstract concept of spiritual flourishing tangible and relatable. Secondly, rich Imagery is central, painting a picture of a verdant, well-watered landscape. The specific details of "grass" and "willows by the water courses" evoke a sense of life, vitality, and abundance, appealing directly to the reader's visual and experiential understanding of growth in a dry land. Finally, profound Symbolism underpins the verse. "Grass" symbolizes widespread, numerous growth, while "willows" symbolize robust, deeply rooted, and sustained life. Crucially, the "water courses" symbolize the divine blessing, the Holy Spirit, and the life-giving presence of God promised in Isaiah 44:3, which is the ultimate source of this spiritual flourishing and renewal.
Theological and Thematic Connections
Isaiah 44:4 profoundly connects to the biblical narrative of God's desire for His people to flourish under His divine care. It underscores the truth that true spiritual vitality and growth are not self-generated but are a direct result of God's sovereign initiative and the outpouring of His life-giving Spirit. This verse foreshadows the New Covenant promise of the Holy Spirit's indwelling, transforming believers into vibrant, fruitful expressions of God's grace. It speaks to the consistent biblical theme that those who are rooted in God's provision will thrive, even in challenging environments, bearing witness to His faithfulness and power. This flourishing is a testament to God's covenant loyalty and His ability to bring life out of desolation.
Reflection and Application
Isaiah 44:4 offers a deeply encouraging and challenging metaphor for the Christian life. Just as grass springs up abundantly and willows thrive by constant water, so too are believers meant to flourish when continually nourished by the Holy Spirit and rooted in God's Word. This verse reminds us that our spiritual vitality is not dependent on our own strength or circumstances, but on our connection to the divine source of life. It calls us to actively seek and remain in the presence of God, allowing His Spirit to cultivate deep roots of faith, resilience, and fruitfulness within us. In a world often characterized by spiritual drought and barrenness, this promise assures us that God provides all we need to grow, bear witness, and live vibrant, impactful lives for His glory, reflecting His abundant grace and demonstrating the transformative power of His Spirit within us.
Questions for Reflection
FAQ
Who are "they" in Isaiah 44:4?
"They" refers to God's chosen people, Israel, specifically the "seed" and "offspring" mentioned in the preceding verse (Isaiah 44:3). In the broader context of Isaiah's prophecy, particularly the "Book of Comfort" (Isaiah 40-55), this promise is directed towards the exiles in Babylon, assuring them of restoration, renewal, and abundant blessing from God. The flourishing described is a spiritual and communal revitalization, a sign of God's faithfulness to His covenant people, indicating a widespread and vigorous return to spiritual vitality.
What is the significance of "grass" and "willows" in this verse?
Both "grass" and "willows" are powerful symbols of growth and life, but they convey slightly different nuances, together forming a comprehensive picture of flourishing. "Grass" (Hebrew: châtsîyr) suggests widespread, numerous, and rapid growth, symbolizing a multitude of people experiencing God's blessing. It implies a spontaneous and pervasive flourishing, covering the land. "Willows" (Hebrew: ʻârâb) are known for their dependence on abundant water and their robust, sustained growth, often forming deep root systems along riverbanks. They symbolize a deeper, more enduring, and resilient form of flourishing, rooted firmly in the constant supply of water. Together, they paint a comprehensive picture of abundant, vigorous, and sustained life that is entirely dependent on divine provision, specifically the "water courses" which represent God's Spirit and blessing.
Christ-Centered Fulfillment
Isaiah 44:4, with its promise of abundant spiritual flourishing through divine outpouring, finds its ultimate and most profound fulfillment in Jesus Christ and the New Covenant. The "water courses" that nourish the willows find their ultimate reality in Christ, who declared, "If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water!'" John's Gospel clarifies that Jesus spoke "of the Spirit, whom those who believed in him were to receive" (John 7:39). The outpouring of God's Spirit, which Isaiah longed for, became a reality at Pentecost, when the Holy Spirit was poured out upon believers, enabling them to "spring up" in spiritual life and fruitfulness, just as promised (Acts 2:1-4). Through Christ, believers are grafted into Him as the true vine, drawing life and nourishment directly from Him, enabling them to bear much fruit (John 15:5). Thus, the flourishing envisioned in Isaiah 44:4 is not merely a physical restoration but a spiritual transformation, fully realized in the new creation in Christ, where the river of the water of life flows from the throne of God and of the Lamb to nourish His people eternally, ensuring their perpetual growth and vitality.