Isaiah 44:2

Isa 44:2 Thus saith the LORD that made thee, and formed thee from the womb, [which] will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.

Ver. 2. Thus saith the Lord that made thee.] See on Isa 43:1; Isa 43:7; Isa 43:21, and observe how this chapter runneth parallel with the former; yea, how the prophet, from Isa 40:1-31 to Isa 66:1-24, doth one and the same thing almost, labouring to comfort his people against the Babylonian captivity, and to arm them against the sin of idolatry, whereunto, as of themselves they were overly prone, so they should be sure to be strongly tempted among those idolaters.

And thou, Jeshurun.] Thou who art upright or righteous, with a twofold righteousness, viz., imputed and imparted. The Septuagint renders it Dilecte or Dilectule, my dearly beloved.

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.

He treated and chose thee from the beginning of his own mercy, and before thou couldest merit anything.

Whom God accepteth as righteous: or which haddest occasion thereunto because of the Law, and of thine holy vocation.

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

(Isa 43:1, Isa 43:7).

formed . . . from . . . womb--(So Isa 44:24; Isa 49:1, Isa 49:5). The sense is similar to that in Isa 1:2, "I have nourished and brought up children."

Jesurun--A diminutive term of endearment applied to Israel. The full title of affection was Israelun; contracted it became Jeshurun, with an allusion to the Hebrew root, jashar, "upright," "perfect" (see on Isa 42:19, note on "He that is perfect") [GESENIUS], (Deu 32:15).

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 2. Jesurun] Jeshurun means Israel. This name was given to that people by Moses, De 32:15; De 33:5, De 33:26. The most probable account of it seems to be that in which the Jewish commentators agree; namely, that it is derived from ישר yashar, and signifies upright. In the same manner, Israel, as a people, is called משלם meshullam, perfect, Isa 42:19, They were taught of God, and abundantly furnished with the means of rectitude and perfection in his service and worship. Grotius thinks that ישרון yeshurun is a diminutive of ישראל yishrael, Israel; expressing peculiar fondness and affection; Ισραηλιδιον, O little Israel.

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

(2) Thou, Jesurun . . .—The ideal name of Israel as “the upright one;” so the Book of Jasher is the book of the “upright,” of the heroes of Israel. (See Note on Deu_32:15.) The name is substituted for the Israel of the preceding verse, as pointing to the purpose of God in their election.

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

2. formed thee from the womb] See Isa_44:24, ch. Isa_49:5.

Jeshurun occurs again only in Deu_32:15; Deu_33:5; Deu_33:26; always as a synonym for Israel and a title of honour (hardly a diminutive, as the termination might suggest). It means the “Upright One,” being formed from an adj. yâshâr, which is applied to Israel in Num_23:10, and perhaps also in the phrase “book of Jashar” (see Jos_10:13, R.V.). The history of the name is, however, altogether obscure. The opinion that it was coined in opposition to Jacob (“the supplanter”) has little to recommend it; although that antithesis may have led to its selection by this prophet.

Should the recent supposed discovery of the name Israel on an Egyptian monument of the reign of Merenptah be confirmed, it is possible that fresh light may be thrown on the relation of the two names Israel and Jeshurun. The form in which the word there appears is said to be Yishir’il, the sibilant agreeing with Jeshurun but differing from the traditional pronunciation of Yisrâ’el. Yishir’il and Yeshûrûn might be derivations from a common root, yâshar. (Brandt, Theologisch Tijdschrift, 1896, p. 511; cf. Renan, Hist. du peuple d’Israël, Vol. i., p. 106).

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.

Thus saith the Lord that made thee, and formed thee from the womb,.... Which is not to be understood of the forming of the people of Israel into a commonwealth or church state, for this is not said of the body of them; nor of the natural creation and formation of these individuals, but of their new creation, regeneration, and spiritual formation; which, as it was owing to the grace and power of God, by which the Lord describes himself, who is speaking to them, the consideration of it might serve to encourage their faith and confidence in the performance of the promises about to be made to them; see Psa 100:3, which "will help thee"; in the exercise of grace, in the performance of duty, in suffering for his name's sake in every time of trouble, and out of all trouble, and that right early, and when none else can:

fear not, O Jacob, my servant, and thou Jesurun, whom I have chosen; the titles are as before, only instead of "Israel" is "Jesurun", which is a name of the people of Israel, Deu 32:15 and here the Targum instead of it puts Israel; and so the Syriac and Arabic versions. The Septuagint version renders it, "beloved Israel"; the word signifies upright; and so the Vulgate Latin version translates it, "O thou most upright one" (w); and well agrees with this little remnant of Israelites indeed, in whom there was no guile. Some derive the word from one that signifies to "see", "behold", "contemplate" (x); and so it may be rendered, "the seeing ones whom I have chosen", such whose eyes the Lord opened to see their own vileness and sinfulness, and the glory of Christ and salvation by him: these are bid not to fear: not any of their enemies, though they themselves were but worms; and though their number was small, and they weak and feeble, and their enemies numerous, strong, and mighty; and though their countrymen would reproach, revile, and persecute them for Christ's sake, and they should be obliged to turn to the Gentiles, and carry the Gospel among them, when those of their nation would reject it, which would issue in the ruin of it, as before predicted; see Isa 41:10.

(w) "et rectissime", V. L. a "rectum fuit, Forerius"; so Ben Melech says, that Israel is called Jeshurun, because he is upright among the people. (x) A "contemplari, respicere".

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

Thus saith the Lord that made thee - (See the note at Isa 43:1).

And formed thee from the womb - This is equivalent to the declaration that he was their Maker, or Creator. It means, that from the very beginning of their history as a people, he had formed and moulded all their institutions, and directed all things in regard to them - as much as he is the former of the body from the commencement of its existence. It may be observed that the words, ‘from the womb,’ are joined by some interpreters with the phrase, ‘that formed thee,’ meaning, that he had been the originator of all their customs, privileges, and laws, from the beginning of their history; and by others with the phrase, ‘will help thee,’ meaning, that from the commencement of their existence as a nation, he had been their helper. According to the Masoretic marks of distinction, the former is the true sense. So the Septuagint, Aben Ezra, Kimchi, Lowth, etc.; but Jerome, Luther, and some others, prefer the latter mode.

Fear not - (See the note at Isa 41:10). Though you have sinned as a people Isa 43:23-24, Isa 43:27, and though all these heavy judgments have come upon you Isa 43:28, yet you have no reason to fear that God will finally abandon and destroy you.

And thou Jeshurun - (וישׁרוּן vayeshurûn). This word occurs but four times in the Bible, as a poetical name for the people of Israel, apparently expressing affection and tenderness (Deu 32:15; Deu 33:5, Deu 33:26; and in this place). It is, says Gesenius (Commentary in loc.), ‘a flattering appellation (schmeichelwort) for Israel,’ and is probably a diminutive from ישׁור yāshûr = ישׁר yāshâr, the passive form in an intransitive verb with an active signification. The ending ון ôn, he adds, is terminatio charitiva - a termination indicating affection, or kindness. In his Lexicon, he observes, however (as translated by Robinson), that ‘it seems not improbable that it was a diminutive form of the name ישׂראל yı̂s'râ'ēl, which was current in common life for the fuller form ישׂיאלוּן yı̂s'râ'ēlûn, title of affection for Israel, but, like other common words of this sort, contracted, and more freely inflected, so as at the same time to imply an allusion to the signification of right or uprightness, contained in the root ישׁר yâshar.’ Jerome renders it, Rectissime - ‘Most upright.’ The Septuagint renders it, Ἠγαπημένος Ἰσραήλ Ēgapēmenos Israēl - ‘Beloved Israel.’ The Syriac renders it, ‘Israel.’ So also the Chaldee. It is, doubtless, a title of affection, and probably includes the notion of uprightness, or integrity.

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

From the womb; from the time of thy birth, or coming out of the womb. From that time that I first took thee to be my people, I have been forming and fashioning thee, by giving thee laws, and ordinances, and teachers, by threatenings and corrections, and many other ways. He seems to allude to the practice of midwives, who use to compose all the parts of the new-born infant into a right frame.

Jesurun; another name of Jacob or Israel, given to him Deu 32:15; 33:5,26.

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

2. Fear not — Notwithstanding so many backslidings, God has intense love for his chosen, and to signify this he applies to them the name Jeshurun, which means, “people of my deepest affection.” — Gesenius. This name, with same meaning, is found in Deu_32:14; Deu_33:5; Deu_33:26. The name implies all that belongs to the designation elect people.

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

The Lord that made thee, and formed thee from the womb. (Isa_35:6 Isa_43:20 Isa_55:1) the simple maim, "water" or "waters," is the word used. At other times we have instead, or in addition, "rain", (Isa_5:6 Isa_30:23 Isa_55:10) or "dew", (Isa_26:19) or "rivers", (Isa_30:25 Isa_32:2 Isa_33:21 Isa_41:18 Isa_43:19, etc.) or "streams", (Isa_30:25 Isa_35:6) or "floods" (as in this place). At his coming on earth, our blessed Lord took up the comparison, and has made it familiar to all men throughout the whole Christian world. (see Joh_3:5 Joh_4:10, Joh_4:11, 13-15 7:37-39) We may note here that the "water" is only poured on him who is athirst for it. Thy seed... thine offspring. Not "Israel after the flesh" only, but also Israel after the Spirit the true "Israel of God". (Gal_6:16)

Vers. 3, 4. Water a symbol of Divine grace.

It has been shown (in the comment on ver. 3)

(1) how this symbolism pervades the prophecies of Isaiah; and

(2) what an echo it found in the teaching of our Lord.

An analogy thus recommended seems entitled to be viewed as something more than poetic imagery, and may properly be made the subject of our serious thought. In what respects, then, we may ask, does the symbolism hold?

I WATER IS COMMON, ABUNDANT, FREELY GIVEN TO MANKIND AT LARGE. So is it with Divine grace. Christ, the Light of the world, lighteth every man that cometh into it. (Joh_1:9) What men call "the light of nature" is an illumination poured by God into the soul, and this light is common to all. It shows men the way that they should walk in; it enables them to discern between right and wrong; if they would follow it, it would guide them to heaven. Nor does Divine grace stop at this point. To those who struggle to do right God"s assisting grace is never wanting. His Spirit strives with all men; (Gen_6:3) his mercy is over all his; (Psa_145:9) he is "no respecter of persons". (Act_10:34)

II WATER IS ABSOLUTELY NECESSARY TO LIFE. Nothing living, whether animal or vegetable, can exist without water. No spiritual life can exist without grace. Without moisture, neither can the embryo be formed, nor will the seed germinate. Without grace there is no commencement of spiritual life. Water is needed for the sustentation of both plants and animals. Grace is needed for the sustentation of the quickened spirit.

III WATER CLEANSES MEN"S BODIES FROM ALL FILTH AND POLLUTION. The pace of God cleanses their souls from the filthiness and impurity of sin. His grace is the "one fountain opened for sin and for uncleanness"; (Zec_13:1) the precious influences of his Spirit can alone take away impurity, and make the soiled soul once more clean in his sight. Wonderful is the cleansing power of water; still more wonderful is the guilt-removing power of grace. Sins that were "as scarlet" are by grace made "white as snow;" iniquities that were "red as crimson" become. (as Isa_1:18) It is not merely that the sins themselves are forgiven, but the "evil heart," from which they proceeded, is washed, sanctified, and cleansed, so as to retain no taint of evil.

IV WATER REFRESHES AND RENOVATES THOSE WHO ABE WEARY AND FAINT. There is no refreshment to the faint and weary soul comparable to the pouring out upon it of God"s Spirit. When "the parched ground becomes a pool, and the thirsty land springs of water", (Isa_35:7) the result is a complete transformation of the whole appearance of things. "The wilderness and the solitary place" at once "are glad... the desert rejoices and blossoms like the rose It blossoms abundantly... the glory of Lebanon is given to it, the excellency of Carmel and Sharon". (Isa_35:1, Isa_35:2) Similarly, when the dry and thirsty soul obtains a "time of refreshing from the Lord", (Act_3:19) its whole condition is on a sudden changed. Gladness succeeds to gloom, happiness to despair, an almost ecstatic bliss to a dull, gnawing sense of misery. The soul puts forth blossoms rejoices with joy and singing (see the Psalms, passim).

HOMILIES BY W. CLARKSON Vers. 3-5. The indispensable blessing.

We may well speak of water in the natural realm and of its antitype in the spiritual as

I THE INDISPENSABLE BLESSING. There may be abundance of earth, and it may be of the most valuable quality; there may be the utmost diligence in the field, and the latest agricultural science; but if the rain be withheld, if no water can be obtained to nourish the sown seed, there can be no harvest, the indispensable blessing is not bestowed. So is it in the sphere which is more sacred and more serious. You may have the soil of spiritual human nature, you may have the seed of Divine truth, you may have the diligent and watchful culture of the Christian pastor; but if the influences of the Holy Spirit do not descend, there will be no ingathering for the Husbandman. God must pour down his rich blessing, or all our labours in the Master"s vineyard will be barren of result; there will be nothing for Heaven to see but thirsty land, dry ground, fruitless farming.

II THE FIELD WHERE WE MOST DESIRE THAT THESE RAINS SHOULD FALL. "I will pour my Spirit upon thy seed, and my blessing upon thine offspring." We desire that God should be blessing the ministry we render to the aged; we are more solicitous that words of Divine wisdom should penetrate the minds and affect the lives of men of middle life, on whom such duties devolve, with whom so many issues rest; but we are most concerned that the truth of Christ should enter the understanding, cleanse the conscience, possess the soul, of the young.

1. They are, in a peculiar degree, the objects of our love; they may be "ourseed, our offspring." But if not, we are strongly attached to them, and therefore interested in their spiritual welfare.

2. They stand at a point where religious decision will make the verygreatest difference. If now they seek God and surrender themselves to his service, they will have a large and noble contribution to make to the cause of righteousness, to the service of mankind.

3. Unaffected and unwon in youth, the obstacles in the way of decision and devotion are continually increasing.

III THE BLESSED RESULT OF THE DIVINE BESTOWAL. There will be a glorious spiritual upspringing. "They shall spring up," etc. There shall be the signs of abounding life. The life that will be seen when the floods of heavenly influence are poured forth will be manifest in:

1. The stem of sacred conviction. God"s truth revealed by Jesus Christ will be the staple of human thought.

2. The flower of fitting utterance. (Ver. 5.)

1. The Name of Christ will be honoured by a Christian profession; and

2. the people of God will be honoured by close association with them.

3. The fruit of holy usefulness. C.

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

Formed thee - From the time that I first took thee to be my people, I have been forming and fashioning thee. Jesurun - Another name of Jacob or Israel, given to him, Deut. xxxii, 15.

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

“Thus saith Jehovah, thy maker and thy former from the womb will help thee; fear not, my servant Jacob, and Jeshurun whom I have chosen.” The simplest construction is to make the words of Jehovah begin with ‘thy maker’, the transition from the third to the first person being altogether natural and one of perpetual occurrence in Isaiah. ‘Thy maker will help’ thee is equivalent to ‘I, Who am thy maker, will help thee.’ But even on the common supposition, that, the words of God begin with the second clause, it is better to take He will help thee as a short independent clause, parenthetically thrown in to complete the description or to connect it with what follows. ‘Thus saith thy maker and thy former from the womb — he will help thee — Fear not etc.’ The use of these expressions in addressing Israel only shows that the conception present to the writer’s mind is that of an individual man. Jeshurun occurs only here and in Deu 32:15; Deu 33:5; Deu 33:26.

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

Jesurun

i.e. upright. Symbolical name of Israel. Deu 32:15; Deu 33:5; Deu 33:26

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

From the womb. With this expression the prophet alludes to Jacob (comp. Hos. 12:4; in my commentary thereon I shall explain it), or metaphorically to the time, when Israel was declared to be the people of the Lord.

ישרון Jesurun. It is originally an adjective derived from ישר right; there is no other instance of this form.

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.