Isaiah 42:10

Isa 42:10 Sing unto the LORD a new song, [and] his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof.

Ver. 10. Sing unto the Lord a new song.] The disputation being ended, and God having clearly got the better, the prophet singeth this gratulatory song, and calleth upon others to bear a part with him therein, and especially for Christ and his benefits before mentioned.

Ye that go down to the sea,] i.e., That dwell toward the west of Judea.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_42:10

Sing unto the Lord a new song

New things and a new song

The new things become the impulse and matter of a new song, such as was never yet heard in the heathen world.

(F. Delitzsch, D. D.)

Joy among the heathen

Reduced to ordinary prose style, it is a prediction that changes are to take place joyfully affecting the condition of the whole world. (J. A. Alexander.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isa 42:10; Isa 42:12. Sing unto the Lord a new song — Upon this new and great occasion, the salvation of the world by Christ. It is with peculiar propriety and elegance that the nations are here called upon and exhorted to praise and extol Jehovah, for the singular blessing conferred upon them by the gospel. And his praise from the end of the earth — All nations, from one end of the earth to another. Ye that go down to the sea — You that go by sea, carry these glad tidings from Judea, where Christ was born, and lived, and died, and published the gospel, unto the remotest parts of the earth. Let the wilderness, &c. — Those parts of the world which are now desolate and forsaken of God, and barren of all good fruits. The villages that Kedar doth inhabit — The Arabians, who were a heathen and barbarous people, and are put for all nations. Let them shout from the top of the mountains — Whose inhabitants are commonly more savage and ignorant than others. Let them declare his praise in the islands — In the remotest parts of the world, as well as in Arabia, which was near to them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

10-13. Sing… a new song — On this marvellous unseen religious development which is to fill the whole earth, God calls for jubilation. The “new things” furnish the impulse for a “new song.” This means not only fresh praise but a fresh occasion for it. The whole world of the heathen are summoned to join in it.

Standing on some Palestinian eminence, the prophet’s eye sweeps the circle of the earth — lands to the far east, and waters to the west and south.

Ye that go down to the sea — The Red Sea on the south, and the Mediterranean on the west.

The isles, and the inhabitants thereof — These take in all the populous western shores; the beautiful shephelah, or plains stretching in length from Carmel to the South Land, and in width to the foot hills of the Palestinian range.

The wilderness and the cities thereof — These are the vast steppes eastward, yet to be ideally more blooming, (Isa_35:1,) and to become hospitable tracts for towns and cities, like oases and great river valleys.

Kedar — This includes the wild Ishmaelites, and their peaceful civilization is implied.

All these are summoned to lift, with grand good will, their voices in praise of the forthcoming renovation of mankind. The strong imagery of Isa_42:10 indicates that the things predicted are the ultimate sure triumphs of the Gospel in all the earth. God, in his almightiness, pledges it. Time is never noted, but all shall come to pass in his own time. Non-infringement of the free human will is the divine principle of action, and this necessitates time on and for the human side. The promise as to extent of renovation has no limit, either in amplitude or completeness.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

42:10-11 The various geographical regions represent the extremes of human habitation. The whole earth is called to praise God for his commitment to redeem humanity. • Kedar and Sela (42:11; see also 16:1; 21:16-17) were representative desert sites.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

new song--such as has never before been sung, called for by a new manifestation of God's grace, to express which no hymn for former mercies would be appropriate. The new song shall be sung when the Lord shall reign in Jerusalem, and all "nations shall flow unto it" (Isa 2:2; Isa 26:1; Rev 5:9; Rev 14:3).

ye that go down to the sea--whose conversion will be the means of diffusing the Gospel to distant lands.

all . . . therein--all the living creatures that fill the sea (Psa 96:11) [MAURER]. Or, all sailors and voyagers [GESENIUS]. But these were already mentioned in the previous clause: there he called on all who go upon the sea; in this clause all animals in the sea; so in Isa 42:11, he calls on the inanimate wilderness to lift up its voice. External nature shall be so renovated as to be in unison with the moral renovation.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. Ye that go down to the sea] This seems not to belong to this place; it does not well consist with what follows, "and the fulness thereof." They that go down upon the sea means navigators, sailors, traders, such as do business in great waters; an idea much too confined for the prophet, who means the sea in general, as it is used by the Hebrews, for the distant nations, the islands, the dwellers on the sea-coasts all over the world. I suspect that some transcriber had the 23d verse of Psalm cvii. Ps 107:23 running in his head, יורדי הים באניות yoredey haiyam booniyoth, and wrote in this place יורדי הים yoredey haiyam instead of ירעם הים yiram haiyam, or יריע yari, or ירן yaran; "let the sea roar, or shout, or exult." But as this is so different in appearance from the present reading, I do not take the liberty of introducing it into the translation. Conjeceram legendum יגידו yegidu, ut Isa 42:12; sed non favent Versiones. "I would propose to read יגידו yegidu, as in Isa 42:12; but this is not supported by the Versions." -Secker.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) Sing unto the Lord a new song.—The words are familiar in the Psalms (Psa_33:3; Psa_40:3; Psa_98:1) and are probably quoted from them. The only touch of definite localisation is found in the mention of Kedar. (See Note on Isa_21:16.) Starting from this, the other terms gain a more defined significance. The proclamation seems to be addressed to the nations of the Eastern, not the Western world, as if to the ships that sailed from Elath or Ezion-geber down the Elanitic Gulf. The rock, or Sela (see Isa_16:1), is the Petra of Roman Idumæa; the ships are those that trade to Ophir or the land of Sinim. The cities and the nomad tribes are all invited to join in the hymn of praise, and it is to be echoed in the far-off “islands,” or coasts, of the Indian Ocean.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10–13. The mention of “new things” in Isa_42:9 suggests this “new song,” in which the creation is called to celebrate Jehovah’s redemption of His people. The expression is common in the Psalms (Psa_33:3 Psa_40:3, Psa_96:1, Psa_98:1, Psa_144:9, Psa_149:1; cf. Rev_14:3). These Psalmists probably borrowed the term from our prophet, whose use of it bears the stamp of originality. It is a song “such as has never been heard in the heathen world” (Delitzsch). see ch. Isa_24:14-16.

from the end of the earth] means (as in Gen_19:4; Jer_51:31) “from end to end.”

ye that go down to the sea] seafarers, cf. Psa_107:23. There is some awkwardness in the following words: and all that is therein (lit. “and the fulness thereof”), which are naturally parallel to “the sea” and not to “those who go down to it.” The harshness is removed by a plausible emendation of Lowth, who reads the whole clause in accordance with Psa_96:11; Psa_98:7 let the sea roar and the fulness thereof (יִרְעם for יו̇רְדֵי).

the isles] see on ch. Isa_40:15. The mention of the sea and its coasts before the land is one indication of the prominence which the western lands have in the mind of this prophet.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Sing unto the Lord a new song,.... On account of the new things before prophesied of, and now done; on account of redemption and salvation by Christ, and the conversion of the Gentiles through the light of the Gospel brought among them; the song of redeeming love, and for the Gospel, and regenerating grace; and not the Jews only, but the Gentiles also, are called upon to sing this song, as having a special share in the blessings, the subject of it: hence it follows,

and his praise from the end of the earth; thither the Gospel being sent, and there made effectual to the conversion of many, these are exhorted to sing and show forth the praises of him who had called them out of Heathenish blindness and darkness into the marvellous light of the Gospel and grace of God:

ye that go down into the sea; in ships, that trade by sea; such as the Phoenicians, Tyrians, and Sidonians, to whom the Gospel came, and where it was preached with success, to the conversion of many of them, and therefore had reason to join in this new song; see Act 11:19 or such that went by sea to distant parts, on purpose to publish the Gospel, as Paul, Barnabas, Silas, and Timothy; and who, succeeding in their work, had reason to rejoice; see Act 13:4,

and all that is therein: or "the fulness of it" (s); meaning not the fishes in it, but the islands of it, as next explained:

the isles, and the inhabitants thereof; as Cyprus, Crete, and other isles, which heard the joyful sound of the Gospel, and embraced it, Act 13:4, and, as the sea often denotes the western part of the world from Judea, this may design the European parts of it, and the islands in it, particularly ours of Great Britain and Ireland, whither the Gospel came very early.

(s) "et plenitudo ejus", Munster, Pagainus, Montanus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Sing unto the Lord a new song - It is common, as we have seen, to celebrate the goodness of God in a hymn of praise on the manifestation of any special act of mercy (see the notes at Isa 12:1-6; Isa 25:1-12; 26) Here the prophet calls upon all people to celebrate the divine mercy in a song of praise in view of his goodness in providing a Redeemer. The sentiment is, that God’s goodness in providing a Saviour demands the thanksgiving of all the world.

A new song - A song hitherto unsung; one that shall be expressive of the goodness of God in this new manifestation of his mercy. None of the hymns of praise that had been employed to express his former acts of goodness would appropriately express this. The mercy was so great that it demanded a song expressly made for the occasion.

And his praise frown the end of the earth - From all parts of the earth. Let the most distant nations who are to be interested in this great

Ye that go down to the sea - That is, traders, navigators, merchants, seamen; such as do business in the great waters. The sense is, that they would be interested in the plan of mercy through a Redeemer; and hence, they are called on to celebrate the goodness of God (compare the notes at Isa 60:5). This is referred to by the prophet, first, because of the great multitude who thus go down to the sea; and, secondly, because their conversion will have so important an influence in diffusing the true religion to distant nations.

And all that is therein - Margin, as Hebrew, ‘The fullness thereof.’ All that fill it; that is, either in ships, or by dwelling on the islands and coasts. The meaning is, that all who were upon the sea - the completeness, the wholeness of the maritime population, being equally interested with all others in the great salvation, should join in celebrating the goodness of God.

The isles - A large portion of the inhabitants of the world are dwellers upon islands. In modern times, some of the most signal displays of the divine mercy, and some of the most remarkable conversions to Christianity, have been there. In the Sandwich Islands, and in Ceylon, God has poured out his Spirit, and their inhabitants have been among the first in the pagan world to embrace the gospel.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

All. Literally, "its fullness," (Haydock) sailors, (Calmet) and fishes. (Haydock) --- He concludes with a canticle.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Sing unto the Lord a new song, upon this new and great occasion, the calling and salvation of the world by Christ.

From the end of the earth; all nations, from one end of the earth. to another, who shall be sharers in this mercy.

Ye that go down to the sea, & c.; you that go by sea, carry these glad tidings from Judea, where Christ was born, and lived, and died, and published the gospel, unto the remotest parts of the earth, that they may join with you in singing forth God’s praises for his marvellous kindness and grace to them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Sing unto the Lord a new song. The call for a "new song" is based upon the ground that the mercy vouchsafed was a "new" one (see ver. 9). The expression is frequent in the Psalms. (Psa_33:3 Psa_96:1 Psa_98:1 Psa_144:9 Psa_149:1) His praise from the end of the earth; i.e. "let his praise be sung by all the inhabitants of the earth to its remotest bounds." The sea. Sea and land are called upon equally to proclaim God"s praise; the sea, "and its fulness" (margin) those who frequent it in ships, and those who dwell on its shores and islands. The last clause, "the isles and the inhabitants thereof," is exegetical of the preceding one all that is therein.

Vers. 10-12. The duty of sympathizing with the joys of others.

Compassion for those who suffer is a strong and powerful feeling, well developed in human nature, and widely spread among all classes and conditions of men. A real feeling of glad sympathy with those who are exceptionally prosperous is a far rarer emotion, and seldom attains any great intensity. Yet, in the nature of things, the two duties would seem to be co-ordinate and to balance each other. "Rejoice with them that do rejoice, and weep with them that weep". (Rom_12:15) In the present passage of Isaiah the whole world seems to be called upon to sympathize with Israel"s deliverance from captivity, and its consequences, which were the re-establishment of a visible Church of God upon the earth a Church which would be a perpetual witness for him, and out of which, in a certain sense, would be developed that "Church of Christ," against which the gates of hell would not prevail, and which would continue "even to the end of the world." No doubt the whole world was interested in these results, and might thus be regarded as having reason to rejoice for their own sake; but the call made upon them is not rested on any such grounds. It bases itself simply on the general duty of good will which men owe to their fellows. Here we may note two forms of the duty.

I AS INDIVIDUALS, WE SHOULD REJOICE IN THE JOY AND PROSPERITY OF OUR NEIGHBOURS. Condolence is common; congratulation is less frequent. Our neighbours" successes and triumphs too often raise in us a certain feeling of jealousy and discontent, which prevents us from offering congratulations, or makes those that we offer insincere. "Why are they so much more favoured than ourselves? What have they done to deserve their advancement?" All such thoughts ought to be put aside. "It is God that ruleth in Jacob, and unto the ends of the earth." All prosperity is from God-at the least, allowed by him. We are bound, by the love that we ought to bear to our fellow-men, to be glad when good befalls them to put ourselves and our own claims and deservings out of sight, and simply to rejoice in their joy.

II AS MEMBERS OF A NATION, WE SHOULD REJOICE IN THE JOY AND PROSPERITY OF NEIGHBOURING NATIONS. The indifferent Beni-Kedar, the hostile Idumaeans, are required by God to sing a song of praise for Israel"s restoration to their own country. The isles and maritime tracts of the West are to do the same. Nations are, all of them, members of the one human family, intimately connected one with another, and bound to have friendly feelings one towards another. Petty quarrels and differences, such as crop up between near relations, and still more between neighbouring peoples, should not be allowed to overpower the general sentiment of good will, or to prevent the exhibition of sympathy when occasion arises. National enmities would be greatly softened if nations generally would show satisfaction in each other"s successes and prosperity, even if such an exhibition of satisfaction were limited to cases where the success gained by the one in no way interfered with the interests of the other.

Vers. 10-25. A new song to Jehovah.

Caught up in his ecstasy to a high place of vision, the prophet sees all the nations of mankind deriving blessing from the ministry of Israel, and calls upon them to join in a song of praise. God"s goodness in providing a Redeemer demands the thanksgiving of all the world.

I THE SONG AND THE SINGERS. The new song is named in the Psalter, (Psa_96:1 Psa_98:1) meaning a song inspired by the sense of new mercies. All parts of the earth are to join in the chorus: the sailors, and even all the finny inhabitants of the deep; (Psa_34:1) the nomads and the dwellers in cities and among the rocks, shall join to swell the volume of his mighty song.

II THE GREAT DEEDS OF THE ALMIGHTY. It is a great and terrible day of Jehovah. He, breaking his long silence and reserve, will march forth like a mighty hero, with a loud battle-shout, and put forth all his prowess. (For similar pictures of the God of war, see Isa_28:21 Isa_31:4 Isa_59:16 Zec_9:13, 14 14:3) The whole imagery bespeaks the most intense emotion. God may be silent, may seem to disregard the prayers of his people; but he is not dead, nor is he sleeping, like a Baal. He is waiting; he is ripening his purposes. He is looking for his opportunity. When he comes forth his progress will be marked by judgment and by redemption. These are the two sides, the dark and the bright, of his work. As Judge and Avenger. he will devastate the mountains and hills the high places of heathendom; and the fertile vineyards on their slopes, and all the temples, fanes, and altars, will be demolished. Under the figures is expressed the coming of a great spiritual revolution. The old corrupt order and custom of the world must first give way before the new and holy can come in. And then, amidst the dismay of the false worshippers, light will at the same time appear to the righteous. "I will lead the blind by a way which they knew not; through paths they have not known I will make them to go: I will turn darkness into light before them, and rough places into a table-land. Those things I will surely do, and I will not let them slip." By the "blind" appears to be meant, not so much the spiritually ignorant as the perplexed, distressed, desponding those who "walk in obscurity". (Isa_59:9, Isa_59:10) It is the language of tenderness, and the language of strong assurance, founded on superior knowledge. What more common than the experience of the Christian, "Darkness is about me; my way is hedged in; there is no outlook, no prospect"? Yet suddenly it may be while he is on his knees, it may be in some moment of refreshing sleep a change comes. The clouds lift; the hosts of the enemy fall back; the: "large place" is reached. Then he sees how blind, how "faint-hearted, incredulous, and undiscerning" he has been. Let us tread the path of duty, which is the path of faith; it will surely lead, before our journey closes, out to those "shining table-lands to which our God himself is Sun and Moon." And let us lay the reproach of the "blind and deaf servant" to heart. We are among the fainthearted and the incredulous despite all our experience of God"s goodness whom he here addresses. We are like "the man of mature years and experience, by which he has failed to profit." And thus we are reduced to that mood of humility in which there is every hope. Why this contrast between the design of God to exalt his law of righteousness by means of Israel, and Israel"s despoiled and captive estate? Clearly it is because of Israel"s sins because, though chosen of God, they would not walk in God"s ways. So let every argument end between ourselves and God "that thou mightest be justified when thou speakest, and be clear when thou judgest." Let us return unto him and be saved. J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Sing - Upon this new and great occasion, the salvation of the world by Christ. From the end - All nations from one end of the earth to another. Ye - You that go by sea carry these glad tidings from Judea, where Christ was born, and lived, and died, and published the gospel, unto the remotest parts of the earth.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The prediction of these "new things," which now follows, looks away from all human mediation. They are manifestly the work of Jehovah Himself, and consist primarily in the subjugation of His enemies, who are holding His people in captivity. "Sing ye to Jehovah a new song, His praise from the end of the earth, ye navigators of the sea, and its fulness; ye islands, and their inhabitants. Let the desert and the cities thereof strike up, the villages that Kedar doth inhabit; the inhabitants of the rock-city may rejoice, shout from the summits of the mountains. Let them give glory to Jehovah, and proclaim His praise in the islands. Jehovah, like a hero will He go forth, kindle jealousy like a man of war; He will breath forth into a war-cry, a yelling war-cry, prove Himself a hero upon His enemies." The "new things" furnish the impulse and materials of "a new song," such as had never been heard in the heathen world before. This whole group of vv. is like a variation of Isa 24:14-15. The standing-place, whence the summons is uttered, is apparently Ezion-geber, at the head of the Elanitic Gulf, that seaport town from which in the time of the kings the news of the nations reached the Holy Land through the extensive commerce of Israel. From this point the eye stretches to the utmost circle of the earth, and then returns from the point where it meets with those who "go down to the sea," i.e., who navigate the ocean which lies lower than the solid ground. These are to sing, and everything that lives and moves in the sea is to join in the sailors' song. The islands and coast lands, that are washed by the sea, are likewise to sing together with their inhabitants. After the summons has drawn these into the net of the song of praise, it moves into the heart of the land. The desert and its cities are to lift up (viz., "their voice"), the villages which Kedar inhabits. The reference to Sela', the rock-city of Edomitish Nabataea, which is also mentioned in Isa 16:1 (the Wadi Musa, which is still celebrated for its splendid ruins), shows by way of example what cities are intended. Their inhabitants are to ascend the steep mountains by which the city is surrounded, and to raise a joyful cry (yitsvâchū, to cry out with a loud noise; cf., Isa 24:11). Along with the inhabitants of cities, the stationary Arabs, who are still called Hadariye in distinction from Wabariye, the Arabs of the tents, are also summoned; hadar (châtsēr) is a fixed abode, in contrast to bedû, the steppe, where the tents are pitched for a short time, now in one place and now in another. In Isa 42:12 the summons becomes more general. The subject is the heathen universally and in every place; they are to give Jehovah the glory (Psa 56:2), and declare His praise upon the islands, i.e., to the remotest ends of the whole world of nations. In Isa 42:13 there follows the reason for this summons, and the theme of the new song in honour of the God of Israel, viz., His victory over His enemies, the enemies of His people. The description is anthropomorphically dazzling and bold, such as the self-assurance and vividness of the Israelitish idea of God permitted, without any danger of misunderstanding. Jehovah goes out into the conflict like a hero; and like a "man of war," i.e., like one who has already fought many battles, and is therefore ready for war, and well versed in warfare, He stirs up jealousy (see at Isa 9:6). His jealousy has slumbered as it were for a long time, as if smouldering under the ashes; but now He stirs it up, i.e., makes it burn up into a bright flame. Going forward to the attack, יריע, "He breaks out into a cry," אף־יצריח, "yea, a yelling cry" (kal Zep 1:14, to cry with a yell; hiphil, to utter a yelling cry). In the words, "He will show Himself as a hero upon His enemies," we see Him already engaged in the battle itself, in which He proves Himself to possess the strength and boldness of a hero (hithgabbar only occurs again in the book of Job). The overthrow which heathenism here suffers at the hand of Jehovah is, according to our prophet's view, the final and decisive one. The redemption of Israel, which is thus about to appear, is redemption from the punishment of captivity, and at the same time from all the troubles that arise from sin. The period following the captivity and the New Testament times here flow into one.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

“Sing to Jehovah a new song, His praise from the end of the earth, (ye) going down to the sea and its fullness, isles and their inhabitants!” To sing a new song, according to Old Testament usage, is to praise God for some new manifestation of His power and goodness. It implies, therefore, not only fresh praise, but a fresh occasion for it. Reduced to ordinary prose style, it is a prediction that changes are to take place, joyfully affecting the condition of the whole world. That this is a hyperbole, relating to the restoration of the Jews from Babylon, is too gratuitous and forced a supposition. Its fullness may either be connected with the sea, and both made dependent on go down (to the sea and its fullness), or regarded as a distinct object of address. In the latter case, the marine animals would seem to be intended; in the former, the whole mass of water with its contents; the last is more poetical and natural. The antithesis is then between the sea with its frequenters on the one hand and the isles with their inhabitants on the other.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

The Joy Over the Judgment of Condemnation upon the Ungodly

v. 10. Sing unto the Lord a new song, Psa 33:3; Psa 40:3, a hymn of praise in honor of the new things promised, a psalm lauding His mercy in the Savior, and His praise from the end of the earth, so that the whole earth resounds with it, ye that go down to the sea, the seafaring inhabitants of the isles and coasts of the Mediterranean Sea, and all that is therein, all the marine animals being called upon to join in this praise of the Lord; the isles and the inhabitants thereof, that is, all the people of the earth.

v. 11. Let the wilderness and the cities thereof, the great Arabian Desert with its commercial centers, lift up their voice, the villages, the fortified camps, that Kedar doth inhabit, the second son of Ishmael, Gen 25:13, being named as representative of the nomad tribes of the East; let the inhabitants of the rock, of mountainous Idumea, sing; let them shout from the top of the mountains, with a voice which carries far and wide.

v. 12. Let them give glory unto the Lord and declare His praise in the islands, the entire exhortation being summarized here.

v. 13. The Lord, in carrying out His counsel of salvation, shall go forth as a mighty man, like a hero; He shall stir up jealousy, the indignation and fury in His own heart, like a man of war, an invincible warrior; He shall cry, yea, roar, with a fearful battle-cry; He shall prevail against His enemies, boasting of His victory over all His enemies. The entire section is built up so that there can he no question of Jehovah’s final triumph. The Lord now takes up His proclamation in person once more.

v. 14. I have long time holden My peace, not interfering with the ways of men; I have been still and refrained Myself, purposely holding Himself back; now, when patience and forbearance could no longer be practiced, will I cry like a travailing woman, I will destroy and devour at once, groan, pant, and gasp.

v. 15. I will make waste mountains and hills, thereby destroying the enemies, and dry up all their herbs, as a preliminary act of the final annihilation; and I will make the rivers islands, and I will dry up the pools, thereby making their land uninhabitable. The final Judgment of the world is always included in prophecies like that here given, where one act of the preliminary punishment is sketched. But while the enemies feel the wrath of the Lord, the believers feel the riches of His blessing.

v. 16. And I will bring the blind, those who realize the condition of blindness with which they are suffering, by a way that they knew not, which they never would and could find on account of the natural perverseness of their hearts, Joh 9:39-41; I will lead them in paths that they have not known, Psa 32:8; I will make darkness light before them, so that they will not stumble and fall, and crooked things straight, removing all obstructions and making level paths everywhere, all this proclaiming the sure deliverance of the children of God. These things will I do unto them and not forsake them, for the Lord is ever by the side of those who believe in Him. By way of contrast He now refers to the unhappy condition of the idolaters, of the ungodly.

v. 17. They shall be turned back, reeling in a stupor of disappointment, they shall be greatly ashamed, heaped with disgrace, that trust in graven images, that say to the molten images, Ye are our gods. That is ever the lot of the idolaters, no matter whether their idolatry is openly practiced or held in secret only. The religion of Jesus Christ is the only true, the absolute religion.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

General Information:

Yahweh continues speaking.

the sea, and all that is in it, the coastlands, and those who live there

"and all the creatures that live in the sea, and all those who live on the coastlands"

Let the desert and the cities cry out

This refers to the people who live in the desert and the cities. (See: Metonymy)

Kedar

This is a city north of Arabia. See how this was translated in Isaiah 21:16

Sela

a city in Edom (See: How to Translate Names)

translationWords

Yahweh

praise

earth

desert

joy

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

His praise from the end of the earth Perforce, when they see My mighty deeds for Israel, all the heathens (nations [Parshandatha, K’li Paz]) will admit that I am God.

those who go down to the sea Those who embark in ships.

and those therein Those whose permanent residence is in the sea and not in the islands, but in the midst of the water, they spill earth, each one of them, enough for a house, and go from house to house by boat, like the city of Venice. [As in Warsaw ed. and Parshandatha.]

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Sing unto the Lord, etc. The prophet addresses the people in these words. They that go down to the sea, etc. For all the people of the earth will praise God at the return of Israel from the Babylonian exile (Kedar is therefore mentioned together with the inhabitants of the isles, and those that go down to the sea ), when they hear of this extraordinary event.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.