Albert Barnes Commentary Isaiah 44

Yet now hear - This should be read in immediate connection with the previous chapter. ‘Although you have sinned, yet now hear the gracious promise which is made regarding your deliverance.’

Thus says the Lord that made you - (See the note at Isaiah 43:1).

And formed you 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 molded all their institutions, and directed all things concerning them—just 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 you,’ meaning that he had been the originator of all their customs, privileges, and laws from the beginning of their history. Others join it with the phrase ‘will help you,’ 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 Isaiah 41:10). Though you have sinned as a people (Isaiah 43:23–24; Isaiah 43:27), and though all these heavy judgments have come upon you (Isaiah 43:28), yet you have no reason to fear that God will finally abandon and destroy you.

And you Jeshurun - (וישׁרוּן vayeshurun). This word occurs only four times in the Bible as a poetical name for the people of Israel, apparently expressing affection and tenderness (Deuteronomy 32:15; Deuteronomy 33:5, 33:26; and in this place). Gesenius says (Commentary in loc.) that it is ‘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. He adds that the ending ון ôn 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—a 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,’ as does the Chaldee. It is, doubtless, a title of affection and probably includes the notion of uprightness or integrity.

For I will pour water - Floods, rivers, streams, and waters, are often used in the Scriptures, and especially in Isaiah, to denote plenteous divine blessings, particularly the abundant influences of the Holy Spirit (see the note at Isaiah 35:6-7). That it here refers to the Holy Spirit and his influences, is proved by the parallel expressions in the subsequent part of the verse.

Upon him that is thirsty - Or rather, ‘on the thirsty land.’ The word צמא tsâmē' refers here rather to land, and the figure is taken from a burning sandy desert, where waters would be made to burst out in copious streams . The sense is, that God would bestow blessings upon them as signal and marvelous, as if floods of waters were made to descend on the dry, parched, and desolated earth.

And floods - The word נוזלים nôzelı̂ym — from נזל nâzal — “to flow,” to run as liquids, means properly flowings, and is used for streams and rivers (Exodus 15:8; Psalms 78:16; Proverbs 5:15; Jeremiah 18:0). It means here that the spiritual influences which would descend on the afflicted, desolate, comfortless, and exiled people, would be like torrents of rain poured on the thirsty earth. This beautiful figure is common in the Scriptures:

He shall come down like rain upon the grass,
And as showers that water the earth. (Psalms 72:6)

My doctrine shall drop as the rain,
My speech shall distil as the dew,
As the small rain upon the tender herb,
And as the showers upon the grass. (Deuteronomy 32:2)

I will pour my Spirit upon your seed - . This is in accordance with the promises everywhere made in the Bible to the people of God (Genesis 13:15; Genesis 15:18; Genesis 17:7–8; Exodus 20:6; Deuteronomy 7:9; Psalms 89:4; Isaiah 43:5). It may be regarded, first, as a promise of the richest blessings to them as parents - since there is to a parent’s heart no prospect so consoling as that which relates to their offspring; and, secondly, as an assurance of the perpetuity of their religion; of their return from captivity, and their restoration to their own land.

And they shall spring up – The idea is that as plants and trees planted by watercourses and in well-watered fields grow and flourish, so should their children grow in virtue, hope, piety, and zeal.

As among the grass – They shall spring up and flourish as the grass does when abundantly watered from heaven. On the meaning of the unusual form of the word בבים bebēyn — in the Hebrew (“in among”), see Vitringa and Rosenmuller. The ב (b) here is undoubtedly an error of the transcriber for כ (k) – an error which, from the similarity of the letters, might be readily made. The Septuagint reads it, Ὡς Hōs – ‘As.’ The Chaldee reads it, כ (k) (“as”).

As willows by the watercourses – Willows are usually planted in such places and grow rapidly and luxuriantly. It denotes here abundant increase, vigor, and beauty, and means that their posterity would be greatly blessed of God. A similar figure to denote the prosperity and happiness of the righteous occurs in Psalms 1:3:

And he shall be like a tree planted by the rivers of water,
That bringeth forth his fruit in his season;
His leaf also shall not wither.

These two verses teach us:

1. That God will pour His blessings on the children of His people – a promise which in all ages, when parents are faithful, is abundantly fulfilled.

2. That one of the richest blessings which can be imparted to a people is that God’s Spirit should descend on their children.

3. That the Spirit of God alone is the source of true happiness and prosperity to our children. All else – property, learning, accomplishment, beauty, vigor – will be vain. It is by His blessing only – by the influence of piety – that they will spring forth as among the grass and like willows by the streams of water.

4. Parents should pray earnestly for a revival of religion. No better description can be given of a revival than that given here – the Spirit of God descending like streams and floods on the young, and their springing forth in the graces of piety as among the grass, and growing in love to God and love to mankind like willows by the watercourses. Who would not pray for such a work of grace? What family, what congregation, what people can be happy without it?

One shall say - It will be common to say this, or a profession of religion will be common. The various expressions in this verse mean substantially the same thing—that there would prevail among the people a disposition to make a profession of attachment to Yahweh in every proper public manner. It is in immediate connection with what is said in the previous verses, that he would pour his Spirit upon them, and especially on their children.

The effect would be that many would make a public profession of religion. This refers, doubtless, in the main, to the period after their return from the captivity, and to the general prevalence of religion then. But it is also true of the people of God at all times—especially under the Messiah. God pours his Spirit like gentle dews, or rains, on the families of his people; and the effect is that many publicly profess attachment to him.

I am the Lord’s - I belong to Yahweh; I devote myself to him. This expresses the true nature of a profession of religion—a feeling that we are not our own, but that we belong to God.

It is that we not only feel that we are bound to worship him, but that we actually belong to him; that our bodies and spirits, and all that we have and are, are to be sacredly employed in his service (see 1 Corinthians 6:20; 2 Corinthians 7:5; 2 Corinthians 5:14–15).

Nothing, in few words, can more appropriately describe the true nature of a profession of religion than the expression used here (אני ליהוה layhovâh 'ānı̂y) ‘For Yahweh am I’—‘I am wholly, and entirely, and forever for Yahweh, to obey him; to do his will; to suffer patiently all that he appoints; to die when, where, and how he pleases; to moulder in the grave according to his will; to be raised up by his power; and to serve him forever in a better world.’

And another shall call himself by the name of Jacob - The Chaldee renders this, ‘He shall pray in the name of Jacob.’ The idea seems to be that he would call himself a friend of Jacob—an Israelite.

He would regard himself as belonging to the same family and the same religion as Jacob, as worshipping the same God, and as maintaining the same belief.

To call oneself by the same name as another is indicative of friendship and affection, and is expressive of a purpose to be united to him and to identify our interest with his.

The idea is that which one would express by saying that he cast in his interest with the people of God, or he became identified with them; as we now say, a man calls himself by the name of Christ, that is, a Christian.

Jerome renders this, ‘He shall call by the name of Jacob,’ that is, sinners to repentance (compare the note at Isaiah 43:7; Isaiah 48:1; Psalms 24:6).

And another shall subscribe with his hand unto the Lord - The Septuagint renders this, ‘And another shall write with his hand (χειρί cheiri), I am of God.’ Lowth, ‘On his hand,’ Aquila and Symmachus, (Χειρά Cheira).

Lowth supposes that the allusion here is to the marks which were made indelible by puncture with ink on the hand or on other parts of the body.

He supposes that the mark thus indelibly impressed was the name of the person, or the name of the master if he was a slave, or some indication by which it might be known to whom he belonged.

In this way, the soldier marked himself with the name of his commander, the idolater with the name of his god; and in this way, Procopius says, that the early Christians marked themselves.

On this passage he says, ‘Because many marked their wrists or their arms with the sign of the cross, or with the name of Christ’ (Spencer, De Leg. Heb. ii. 20).

But all this is too refined, and is evidently a departure from the true sense of the passage. The mark, or writing, was not on the hand, but with it—literally, ‘and this shall write his hand to Yahweh;’ and the figure is evidently taken from the mode of making a contract or bargain, where the name is subscribed to the instrument. It was a solemn compact or covenant, by which they enrolled themselves among the worshippers of God, and pledged themselves to his service. The manner of a contract among the Hebrews is described in Jeremiah 32:10, Jeremiah 32:12, Jeremiah 32:44.

A public, solemn, and recorded covenant, to which the names of princes, Levites, and priests, were subscribed, and which was sealed, by which they bound themselves to the service of God, is mentioned in Nehemiah 9:38. Here it denotes the solemn manner in which they would profess to be worshippers of the true God; and it is expressive of the true nature of a profession of religion.

The name is given in to God. It is enrolled by the voluntary desire of him who makes the profession among his friends.

It is done, in the manner of solemn compacts among men, in the presence of witnesses (Hebrews 12:1).

Among Christians, it is sealed in a solemn manner by baptism and the Lord’s supper.

It has, therefore, all the binding force and obligation of a solemn compact; and every professor of religion should regard his covenant with God as the most sacred of all compacts, and as having a more solemn obligation than any other.

And yet, how many professors are there who would shrink back with horror from the idea of breaking a compact with man, who have no alarm at the idea of having proved unfaithful to their solemn pledge that they would belong wholly to God and would live to him alone!

Let every professor of religion remember that his profession has all the force of a solemn compact that he has voluntarily subscribed his name, and enrolled himself among the friends of God; and that there is no agreement of a more binding nature than that which unites him in public profession to the cause and the kingdom of the Saviour.

And surname himself by the name of Israel - Shall call himself an Israelite, and shall be a worshipper of the same God. The word rendered ‘shall surname’ (כנה kânâh—not used in the Qal, in the Piel כנה kinnâh) means to address in a friendly and soothing manner; to speak kindly to anyone. Gesenius renders it, ‘And kindly, soothingly names the name of Israel.’ But the idea is probably that expressed in our translation. The word sometimes denotes a giving of flattering titles to anyone, by way of compliment (Job 32:21–22):

Let me not, I pray you, accept any man’s person;
Neither let me give flattering titles unto man.
For I know not to give flattering titles;
In so doing my Maker would soon take me away.

In Isaiah 45:4, it is rendered, I have surnamed thee (Cyrus), though thou hast not known me. The word does not occur elsewhere.

It conveys the idea of an honorable title; and means here, I think, that he would call himself by the honorable appellation of Israel—or an Israelite—a worshipper of the God of Jacob.

It implies that a profession of the true religion is honorable, and that it is and should be esteemed so by him who makes it.

It is observable, also, that this verse contains an instance of the parallelism in the Hebrew writings where the alternate members correspond to each other.

Here the first and third members, and the second and the fourth correspond to each other (see the Introduction, Section 8).