Isaiah 42:6

in righteousness--rather, "for a righteous purpose" [LOWTH]. (See Isa 42:21). God "set forth" His Son "to be a propitiation (so as) to declare His (God's) righteousness, that God might be just, and (yet) the justifier of him which believeth in Jesus" (Rom 3:25-26; compare see on Isa 41:2; Isa 45:13; Isa 50:8-9).

hold . . . hand--compare as to Israel, the type of Messiah, Hos 11:3.

covenant--the medium of the covenant, originally made between God and Abraham (Isa 49:8). "The mediator of a better covenant" (Heb 8:6) than the law (see Isa 49:8; Jer 31:33; Jer 50:5). So the abstract "peace," for peace-maker (Mic 5:5; Eph 2:14).

the people--Israel; as Isa 49:8, compared with Isa 42:6, proves (Luk 2:32).

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

Isa 42:6 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;

Ver. 6. I the Lord have called thee.] To the Mediatorship.

And will hold thine hand.] Working wonders by thee, and with thee.

And will keep thee.] That thou be not crucified till thine hour be come, and that thou despair not when thou sufferest.

And give thee for a covenant of the people,] i.e., For that "angel of the covenant," {Mal 3:1} and that thou mayest reconcile all the elect in one body to me by thy cross, &c. {Eph 2:16}

For a light to the Gentiles.] See Isa 9:2.

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_42:6

I the Lord have called thee in righteousness

Gods covenant with man

We are apt to understand that there are two covenants, respectively called the covenant of works and the covenant of grace.

1. Let us define what a covenant is. In its primary sense it signifies a mutual compact or agreement between two parties. The covenant is kept on the one side by those conditions being ratified in a full and faithful observance of them; on the other side by the conferment of the benefit upon the completion of the conditions.

2. When viewing God and man as the two parties between whom a covenant has been made, we perceive that there have been two covenants entered into; in each the benefit offered by the Father has been the same, viz., eternal life, but the terms or conditions are different.

(1) In the covenant of works, the condition to be accepted and ratified by man was single, that is, obedience to the moral law of God, which law contains within its sanctions not merely an obedience to any positive commands or implied wishes, but an inward heart-observance of a complete holiness, this complete holiness being in fact itself the law, and any deviation whatever from the prescription of a complete holiness being an infraction of the law, and consequently that flaw in the covenanted obedience on mans part, which destroys the covenant altogether, and thus, annulling it, renders it nugatory.

(2) The conditions in the covenant of grace are twofold, repentance and faith, obedience to the law constituting no part of the terms on which God will confer the promised boon, though according to this, He will regulate the degrees of glory to be known and shared in and through the heavenly immortality. For the law of God has never been repealed, and never can be; neither does the covenant of grace at all make void the law, nay, as the apostle says, it establishes it.

3. An ordinary attention to the constitution of these two covenants will show us that there is between God and man, now (the now taking in the position and history of man from the fall, to the finished and ultimate recovery of redemption) but this one covenant of grace. Consider, and this partly by contrasting the two, in what this second or new covenant consists.

(1) It agrees with the first in this,

(a) that the ultimate object is the same, viz., everlasting life for man;

(b) that in Gods part of the contract the promise attached to it is the same.

(2) It differs from the other in these respects. That a third party is introduced--the Mediator Christ Jesus, the Son of God. That on mans part the conditions are different, repentance and faith being in the stead of obedience.

4. See the vital importance of understanding the truth with respect to the two covenants. There are not two covenants. There never have been two co-existing covenants. When man broke the first, it was at an end. Morally speaking, it could not be re-instituted; because, the nature of man having become sinful, and this sinfulness a necessary entailment on all his children, it was rendered impossible for man to keep a covenant of works. And a covenant broken is no longer a covenant. God, then, in His mercy and love, instituted another covenant, the same as to intent, but differing in its conditions for man, prescribing conditions which he could observe, because of the new provision made in the Mediator Christ Jesus, by whom the law should be inviolably kept, and so a justifying righteousness procured, and by whom a full, perfect, and sufficient sacrifice should be made in the offering of His own spotless body for the sins of the whole world. See how this strikes at the root of all mans pride and self-dependence, and attempts at working out a self-righteousness for his justification. See, too, the surpassing consideration of God for the pour, condemned helpless, sinner. See also the wondrous force of our text. It was to the dearly-beloved Son that God said, I, the Lord, have called Thee in righteousness, etc. Because on Him devolved the work of rescue, because He is the Mediator, because He will ensure the final victory, because in Him the new covenant was opened, in Him established, by Him maintained, Himself is called the covenant. To reject Him is to reject the covenant; to look anywhere else for salvation, to attempt any other way to Gods favour than by Him, to try any other terms than those of His Gospel, is to reject Him; and that is to reject the covenant of God and to enter into covenant with death. (R. H. Davies, B. A.)

Gods calling

The act of calling here implies--

1. Selection.

2. Designation.

3. Providential introduction to Gods service. (J. A. Alexander.)

Called in righteousness,

Called in righteousness, in accordance with a steadfast and consistent purpose. (Prof. J. Skinner, D. D.)

And give Thee for a covenant of the people.

A covenant of the people, a negotiator between God and the people. (J. A. Alexander.)

Israel a Mediator

Not only the Messiah, but the Israel of God was sent to be a mediator or connecting link between Jehovah and the nations. (J. A. Alexander.)

The new covenant of free grace

I. WHO IT IS THAT SPEAKS THIS GRACIOUS LANGUAGE. The Lord.

II. THE PERSON TO WHOM THIS GRACIOUS LANGUAGE IS DIRECTED AND SPOKEN. CHRIST.

III. WHAT HE SPEAKS UNTO CHRIST HERE, even gracious language in respect of us. He will give Him for a covenant.

IV. UNTO WHOM THE FATHER GIVES CHRIST FOR A COVENANT. Unto the people, and unto the Gentiles; that is, to Jews and to Gentiles, to all sorts of people.

V. THE END AND PURPOSE FOR WHICH THE FATHER GIVES HIM TO BE A COVENANT UNTO THE PEOPLE. To open the blind eyes, to bring the prisoners out of prison. (T. Crisp, D. D.)

Christ a covenant to open blind eyes

I. WHAT IT IS FOR CHRIST TO BE A COVENANT, OR, THE COVENANT.

II. WHAT IT IS FOR CHRIST TO BE GIVEN TO BE A COVENANT.

III. WHAT IT IS FOR CHRIST TO BE A COVENANT TO OPEN THE BLIND EYES.

IV. TO WHOM THIS CHRIST IS GIVEN TO BE A COVENANT. (T. Crisp, D. D.)

A covenant of the people

The idea must be something like this: the Divine ideal represented by the Servant of the Lord becomes the basis of a new national life, inasmuch as it expresses that for the sake of which Jehovah enters into a new covenant relation with His people. (Prof. J. Skinner, D. D.)

A word to go home on

The saintly Miss Frances Ridley Havergal literally lived and moved in the Word of God. It was her constant solace, delight, and inspiration. It is related of her that, on the last day of her life, she asked a friend to read to her the forty-second chapter of Isaiah. When the friend read the sixth verse, I the Lord have called thee in righteousness and will hold thine hand, and will keep thee, Miss Havergal stopped her. Called--held--kept--used, she whispered. Well, I will just go home on that. And she did go home on that, as on a celestial chariot, and the home-going was a triumph, with an abundant entrance into the city of God. (Christian Budget)

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

42:6 my people, Israel . . . my covenant with them (literally a covenant for the people): It is also possible that “the people” referred to all the peoples/nations of the earth (see 49:6). • light to guide the nations: See also 51:4; Acts 13:47.

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

To assist and guide thee.

Meaning, unto a lawful and just vocation.

As him, by whom the promise made to all nations in Abraham shall be fulfilled.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 6. A covenant of the people - "A covenant to the people"] For עם am, two MSS. of Dr. Kennicott's, and of my own, read עולם olam, the covenant of the age to come, or the everlasting covenant; which seems to give a clearer and better sense. But I think the word ברית berith, here, should not be translated covenant, but covenant sacrifice, which meaning it often has; and undoubtedly in this place. This gives a still stronger and clearer sense.

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

(6) Have called thee in righteousness . . .—The words apply to the personal servant. His call was in accordance with the absolute righteousness of God, manifesting itself in love.

A covenant of the people.—The context limits the “people” to Israel. The “servant of the Lord” is to be in Himself not only the mediator of the covenant, but the covenant, the meeting-point between God and man, just as He is the “peace” as well as the peacemaker (Mic_5:5; Eph_2:14). The words may well have furnished a starting-point for the “new covenant” of Jer_31:31, and the whole series of thoughts that have grown out of it.

A light of the Gentiles.—Re-echoed in Luk_2:32.

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

6. called thee in righteousness] i.e. in accordance with a stedfast and consistent purpose. See Appendix, Note II, and cf. ch. Isa_45:13.

and will keep thee] R.V. marg. (“form thee”) derives the verb from a different root; if this sense be taken, it is necessary to read the words in close connexion with what follows: “I will form and appoint thee for a covenant &c.”

for a covenant of the people] The expression occurs again in ch. Isa_49:8, and is one of the most difficult in this prophecy. The idea is necessarily a pregnant one, and it is nowhere developed in such a way that we can be sure of the exact meaning. The notion of a “national league” must be dismissed, because the Heb. bìrîth, unlike the German “Bund,” nowhere means “confederation.” To take “people” in the sense of “humanity” is also unsuitable because of Isa_49:8, which clearly limits the reference to Israel. Looking at the phrase by itself two constructions are grammatically possible: (a) We may render it, “a covenant of a people,” or “a covenant people,” after the analogy of Gen_16:12, where Ishmael is called “a wild ass of a man” (cf. “Wonder of a Counsellor” in ch. Isa_9:6). This, however, is somewhat strained. (b) The most natural, and on the whole probably the most satisfactory rendering is, “a nation’s covenant,” i.e. the covenant upon which a nation is constituted, the conception implied being that Israel’s future national existence must be based on a new covenant between it and Jehovah (ch. Isa_55:3; Jer_31:30-32). The difficulty is thus reduced to the pregnancy of the statement that the Servant is or shall be this covenant. It is probably to be explained in accordance with such expressions as “thou shalt be a blessing” (Gen_12:2). As “blessing” there means “cause of blessing,” so here “covenant” may be equivalent to the ground or (as most commentators explain) the mediator of a national covenant. The idea at all events must be something like this: the Divine ideal represented by the Servant of the Lord becomes the basis of a new national life, inasmuch as it expresses that for the sake of which Jehovah enters into a new covenant relation with His people.

for a light of the nations] The ultimate destiny of the Servant; see on Isa_42:1.

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.

I the Lord have called thee in righteousness,.... Not the Prophet Isaiah, as Jarchi and Aben Ezra interpret it; nor the people of Israel, as Kimchi; but the Messiah, whom Jehovah called to the office of Mediator, in a righteous way and manner, consistent with his own perfections; and not against the will of Christ, but with his full consent: or, "unto righteousness", as some (n); so the Arabic version; to fulfil his righteous purposes, concerning the welfare and salvation of his people; to perform his righteous promises of his coming, and of good things by him; to show his strict vindictive justice against sin, in the punishment of it; and to bring in an everlasting righteousness for his people: or it may be rendered, "I have called thee with righteousness (o)"; Christ came a righteous Person, holy in his nature, harmless in his life, and truly deserved the character of Jesus Christ the righteous:

and will hold thine hand: denoting his presence with him, and nearness unto him; his favour and affection for him; his counsel and direction of him; the support and assistance he gave him; and the strength he received from him as man, to go through his work:

and will keep thee; as the apple of his eye, being dear unto him; from being hurt by his enemies till the time came to be delivered into their hands; and from miscarrying in his work; and from the power of the grave, so as to be long detained in it:

and give thee for a covenant of the people; Christ is a covenantee, a party concerned in the covenant of grace; the representative of his people in it; the surety, Mediator, messenger, and ratifier of it; the great blessing in it; the sum and substance of it; all the blessings and promises of it are in him, and as such he is "given"; it is of God's free grace that he was appointed and intrusted with all this in eternity, and was sent in time to confirm and secure it for "the people"; given him of his Father, redeemed by him and to whom the Spirit applies the blessings and promises of the covenant; even the elect of God, both among Jews and Gentiles, especially the latter, as follows:

for a light of the Gentiles; who were in the dark as to the true knowledge of God and Jesus Christ, and the way of righteousness and salvation by him, and of all divine and spiritual things; now Christ, through the ministry of the word by his Spirit, was a light unto them; by which they were enlightened into their own state and condition by nature, and into the knowledge of himself, and the mysteries of grace.

(n) "Ad, sive in justitiam", Sanctius. (o) "cum justitia", Piscator, Forerius, Cocceius.

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

I the Lord have called thee in righteousness - The phrase ‘in righteousness’ has been very differently understood by different expositors (see the note at Isa 41:10). The most probable meaning may be, ‘I have done it as a righteous and just God, or in the accomplishment of my righteous purposes. I am the just moral governor of the universe, and to accomplish my purposes of justice and fidelity, I have designated thee to this work.’ Lowth has well rendered it, ‘For a righteous purpose.’ In this work all was righteousness. God was righteous, who appointed him; it was because he was righteous, and could not save without a mediator and an atonement, that he sent him into the world; he selected one who was eminently righteous to accomplish his purpose; and he came that he might establish righteousness on the earth, and confirm the just government of God (see Isa 42:21).

And will hold thine hand - I will take thee by the hand, as one does who guides and leads another. The phrase denotes the same as to guard, or keep - as we protect a child by taking him by the hand.

And give thee for a covenant - This is evidently an abbreviated form of expression, and the meaning is, ‘I will give or appoint thee as the medium, or means by which a covenant shall be made with the people; or a mediator of the new covenant which God is about to establish with men’ (see Isa 49:8). A similar expression occurs in Mic 5:5, where it is said of the Messiah, ‘and this man shall be the peace;’ that is, he shall be the source of peace, or peace shall be established and maintained by him. So in Eph 2:14, it is said of him, ‘he is our peace.’

Of the people - It has been doubted whether this means the Jewish people, or the Gentiles. Grotius, Hengstenberg, Vitringa, and others understand it of the Jews; Rosenmuller and others, of the Gentiles. It is not easy to determine which is the correct interpretation. But the meaning, as I apprehend, is, not that he would confirm the ancient covenant with the descendants of Abraham, as Hengstenberg and Vitringa suppose, but that his covenant would be established with all, with both Jews and Gentiles. According to this, it will refer to the Jews, not as Jews, or as already interested in the covenant, but as constituting one portion of the world; and the whole expression will mean, that his religion will be extended to Jews and Gentiles: that is, to the whole world.

For a light of the Gentiles - (See Luk 2:32). ‘Light’ is the emblem of knowledge, instruction, and of the true religion. The Messiah is often called ‘light,’ and the ‘light of the world’ (see Mat 4:16; compare the note at Isa 9:2; Joh 1:4, Joh 1:7, Joh 1:9; Joh 3:19; Joh 8:12; Joh 9:5; Joh 12:35, Joh 12:46; Rev 21:23). This is one of the numerous declarations which occur in Isaiah, that the religion of the Messiah would be extended to the pagan world; and that they, as well as the Jews, would be brought to partake of its privileges.

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

Gentiles. This was literally verified in Christ. Cyrus is also styled the just, (chap. xli. 26.) and gave liberty to many nations.

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).

Have called thee in righteousness; to declare my righteousness, as is said, Rom 3:26, or my faithfulness, which is frequently called righteousness in Scripture; according to my promise long since made, and oft-renewed. As the former verse asserted God’s power, so this clause declares his will and firm purpose and obligation to effect this work, and both together evince the certainty and necessity of it.

Will hold thine hand; will give thee counsel and strength for thy high and hard work.

Will keep thee, that thou shalt not fail in, nor be hindered by, thine enemies from the accomplishment of thy work.

Give thee for a covenant; to be the Angel of the covenant, as Christ is called, Mal 3:1; or the Mediator, in and by whom my covenant of grace is made and confirmed with mankind.

Of the people; either of my people, the Jews; or, indefinitely or universally, of all people, not only Jews, but Gentiles also, as it follows.

For a light of the Gentiles; to enlighten them with true and saving knowledge, and to direct them in the right way to true happiness, from which they had miserably wandered. He alludes to God’s fiery pillar, which enlightened and directed the Israelites in the wilderness.

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

6. I the Lord have called thee in righteousness — “Thee,” Messiah. Faithful to my word of promise with Abraham; faithful also to my own intrinsic righteousness. Both are involved in the covenant.

Covenant… light — These are terms equivalent to universal gospel blessings.

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

I the Lord have called thee in righteousness. The "Servant of Jehovah" is addressed. God has "called" him; i.e. appointed him to his mediatorial office in righteousness," in accordance with the righteous purpose which he has entertained towards his fallen creatures from the beginning of the world. And will give thee for a Covenant of the people. (Isa_49:8) The covenant between God and his people being in Christ, it is quite consistent with Hebrew usage to transfer the term to Christ himself, in whom the covenant was, as it were, embodied. So Christ is called our Salvation" and "our Peace," and again, "our Redemption" and "our Life." This is the ordinary tone of Hebrew poetry, which rejoices in personification and embodiment. A prose writer would have said that the Servant of the Lord would be given as the Mediator of a covenant between Jehovah and his people. For a light of the Gentiles. (comp. Isa_49:6 Isa_51:4)

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

Called thee - To declare my righteousness, or faithfulness. With-hold - Will give thee counsel and strength for the work. Give thee - To be the mediator in whom my covenant of grace is confirmed with mankind. The people - Of all people, not only of Jews but Gentiles. A light - To enlighten them with true and saving knowledge.

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

“I Jehovah have called thee in righteousness, and will lay hold of thee (or hold thee fast), and will keep thee, and will give thee for a covenant of the people, for a light of the Gentiles.” The act of calling here implies selection, designation, and providential introduction to God’s service. In righteousness, (i.e., in the exercise of righteousness on God’s part, including the fulfillment of His promises as well as of His threatenings). I will hold thee fast, and thereby hold thee up, sustain thee. (See above, v. 1.) We may understand by a covenant of the people a negotiator between God and the people. This use of covenant, although unusual, is in itself not more unnatural or forced than that of light in the next phrase. As ‘light of the nations’ must mean a source or dispenser of light to them, so covenant of people, in the very same sentence, may naturally mean the dispenser or mediator of a covenant with them. The only reason why the one appears less natural and simple than the other, is that light is habitually used in various languages both for the element of light and for its source or a luminous body, whereas no such twofold usage of the other word exists, although analogies might easily be traced in the usage of such words as justice for judge, counsel for counselor, in both which cases the functionary takes the name of that which he dispenses or administers. But supposing this to be the true construction of the phrase, the question still arises, who are the contracting parties, or in other words, what are we to understand by people? The great majority of writers make it mean the Jews, the chosen people of Jehovah, and the covenant the mediator or negotiator of a new covenant between them and Jehovah, according to the representation in Jer 31:31-33. But it is better to understand it as a description of the servant of Jehovah in the character, not only of a light (or an enlightener) to the nations, but of a mediator or negotiator between God and the people, (i.e., men in general). These are epithets applicable in their highest sense to Christ alone, to whom they are in fact applied by Simeon (Luk 2:32) and Paul (Act 13:47). That neither of these quotes the phrase ‘a covenant of the people’, does not prove that it has no relation to the Gentiles, but only that it does not relate to them exclusively, but to the whole human race; whereas the other phrase, as applying specifically to the Gentiles, and as being less ambiguous, was exactly suited to Paul’s purpose.

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

for a light of the Gentiles

The prophets connect the Gentiles with Christ in a threefold way"

(1) as the Light He brings salvation to the Gentiles Luk 2:32; Act 13:47; Act 13:48

(2) as the "Root of Jesse" He is to reign over the Gentiles in His kingdom. Isa 11:10; Rom 15:12. He saves the Gentiles, which is the distinctive feature of this present age.; Rom 11:17-24; Eph 2:11; Eph 2:12 He reigns over the Gentiles in the kingdom-age, to follow this. See "Kingdom (O.T.),"; Gen 1:26-28; Zec 12:8.

(3) Believing Gentiles in the present age, together with believing Jews, constitute "the church which is His body." (See Scofield "Eph 3:6")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

I called you To Isaiah He says.

and I formed you Heb. וְאֶצָּרְךָ. When I formed you (כְּשֶׁיְצַרְתִּיךָ), this was My thought, that you return My people to My covenant and to enlighten them.

for a light to nations Every tribe is called a nation by itself, as the matter is stated (Gen. 35:11): “A nation and a congregation of nations.”

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.

I, the Lord, have called thee, etc. The Lord in these words addresses the prophet upon his own concerns.

And I will keep thee, that no evil shall befall thee.

For a covenant of a people. To establish the covenant of a people; comp. 49:8

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.