Therefore thus said the LORD, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale.
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EXPOSITORY (ENGLISH BIBLE)Thus saith the Lord, who redeemed Abraham.—The words gain in vividness if we think of them as referring to the Jewish tradition that Abraham had been accused by his kinsmen before Nimrod for not worshipping the host of heaven. That history was for the prophet the assurance that Jehovah would not abandon him to his accusers.
Jacob shall not now be ashamed . . .—The patriarch appears, as Rachel does in Jeremiah 31:15, as if watching over the fortunes of his descendants with varying emotions. Those emotions had been of shame and terror; now there was the dawning of a brighter day.Isaiah 29:22-24. Therefore thus saith the Lord — These verses contain the third consequence of turning Lebanon into a fruitful field; “a wonderful increase of the true seed of Abraham and Jacob disseminated through the whole world, in whom those patriarchs, according to the promises given them by God, might be able to recognise their true image.” Who redeemed Abraham — From manifold dangers, and especially from idolatry, in which his family and ancestors were generally involved; Jacob shall not now be ashamed — The posterity of Jacob, who had great cause to be ashamed for their continued infidelity, for their persecutions of God’s prophets and righteous servants, and for their rejection of their own Messiah, shall, at last, be brought back unto the God of their fathers, and to their own Messiah. Neither shall his face now wax pale — Through fear of their enemies, who from time to time had molested them, for now they shall be delivered from them all, and shall serve God without fear, Luke 1:74. But when he seeth his children — When the believing seed of Jacob shall see those children whom they have begotten to God, by the gospel, even the Gentiles; the work of my hands — The children, not of the flesh, but of the promise, whom I, by my almighty grace, have regenerated; in the midst of him — Incorporated with the Jews, into one and the same body; they shall sanctify my name, &c. — Instead of despising and hating the Gentiles, and envying them the grace of God, they shall praise and glorify God with them, and for them. They also that erred — Those Gentiles who had erred from God’s truth, being led aside by a lying spirit to idolatry, and all manner of impiety; shall come to understanding — Shall come to the knowledge of the truth; and they that murmured, &c. — They that would not receive the doctrine of God, but murmured at his faithful teachers who delivered it; shall learn doctrine — Shall receive God’s truth in the love of it. Isaiah 29:20-21, and when the poor and the meek shall rejoice Isaiah 29:19, and the ignorant shall be instructed Isaiah 29:18, Jacob shall not be ashamed of his descendants as he was before, nor have cause to blush in regard to his posterity.
Who redeemed Abraham - That is, who brought him out of a land of idolaters, and rescued him from the abominations of idolatry. The word 'redeem,' here (פדה pâdâh), properly denotes "to ransom, that is, to redeem a captive, or a prisoner with a price paid Exodus 13:13; Exodus 34:20. But it is also used as meaning to deliver in general, without reference to a price, to free in any manner, to recover 2 Samuel 4:9; 1 Kings 1:29; Job 5:20; Psalm 71:23. It is used in this general sense here; and means that Yahweh had rescued Abraham from the evils of idolatry, and made him his friend. The connection, also, would seem to imply that there was a reference to the promise which was made to Abraham that he should have a numerous posterity (see Isaiah 29:23).
Jacob shall not now be ashamed - This is a poetical introduction of Jacob as the ancestor of the Jewish people, as if the venerable patriarch were looking upon his children. Their deportment had been such as would suffuse a father's cheeks with shame; henceforward in the reformation that would occur he would "not" be ashamed of them, but would look on them with approbation.
Neither shall his face wax pale - The face usually becomes pale with fear: but this may also occur from any strong emotion. Disappointment may produce paleness as well as fear; and perhaps the idea may be that the face of Jacob should no more become pallid as "if" he had been disappointed in regard to the hopes which he had cherished of his sons.
redeemed—out of Ur, a land of idolaters (Jos 24:3).
not now—After the moral revolution described (Isa 29:17), the children of Jacob shall no longer give cause to their forefathers to blush for them.
wax pale—with shame and disappointment at the wicked degeneracy of his posterity, and fear as to their punishment.Who redeemed Abraham from manifold dangers, and especially from that idolatry in which his family and ancestors were generally involved, Joshua 24:2,3.
Jacob; the Israelites or posterity of Jacob, who are oft called Jacob in Scripture, who had great cause to be ashamed, for their continued infidelity, and for their persecutions of God’s prophets and righteous servants, and for their rejection of their own Messiah; but shall at last be brought back unto the God of their fathers, and to their Messiah.
Neither shall his face now wax pale, through fear of their enemies, who, from time to time, have molested them; but now they shall be delivered from them all, and shall serve God without fear, as is said, Luke 1:74.
concerning the house of Jacob; his family and posterity, the whole body of the Jewish people; or rather the church of God in Gospel times, consisting of the posterity of Jacob; that trod in his steps, plain hearted Christians, Israelites indeed, praying souls, wrestling Jacobs, and prevailing Israels; of whom the Lord speaks the following things:
Jacob shall not now be ashamed, neither shall his face now wax pale; as formerly, when those that descended from Jacob rejected the Messiah, traduced his character, as if he was the worst of men; blasphemed his person, doctrines, and miracles; spit upon him, buffeted, scourged, and crucified him; which filled those of the same descent and nation, that believed in him, with shame and confusion, so that their faces blushed, or turned pale or white; but now this should be no longer their case, because of the conversion and salvation of that people in the latter day, which is predicted in the next verse Isaiah 29:23, with which this is connected.Therefore thus saith the LORD, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale.
EXEGETICAL (ORIGINAL LANGUAGES)22. who redeemed Abraham] The clause is suspicious both from its position in the original, and from its contents. There is no incident in the biblical history of Abraham to which the expression “redeem” is specially appropriate; there is, however, a late Jewish legend about his being delivered from a fiery death prepared for him by his heathen relations (Book of Jubilees, ch. 12). The words may be a late interpolation.
not now] spoken from the standpoint of the ideal future.Verse 22. - The Lord, who redeemed Abraham; rather, who delivered Abraham, as the verb used is often rendered (see Job 33:28; Psalm 51:18; Psalm 69:18; Psalm 78:42, etc.). God's directions to Abraham to remove from a land of idolaters (Joshua 24:2, 3; Acts 7:2, 3) were practically a "deliverance." The work thus commenced could not be suffered to remain incomplete. Israel - the true Israel - would not be ashamed, or wax pale through fear any more; they would be God's children, his true worshippers, and would have no need to experience either fear or shame. Psalm 18:26-27), manifested itself in their self-willed and secret behaviour, which would not inquire for Jehovah, nor suffer itself to be chastened by His word. "Woe unto them that hide plans deep from Jehovah, and their doing occurs in a dark place, and they say, Who saw us then, and who knew about us? Oh for your perversity! It is to be regarded as potters' clay; that a work could say to its maker, He has not made me; and an image to its sculptor, He does not understand it!" Just as Ahaz had carefully kept his appeal to Asshur for help secret from the prophet; so did they try, as far as possible, to hide from the prophet the plan for an alliance with Egypt. לסתּיר is a syncopated hiphil for להסתּיר, as in Isaiah 1:12; Isaiah 3:8; Isaiah 23:11. העמיק adds the adverbial notion, according to our mode of expression (comp. Joel 2:20, and the opposite thought in Joel 2:26; Ges. 142). To hide from Jehovah is equivalent to hiding from the prophet of Jehovah, that they might not have to listen to reproof from the word of Jehovah. We may see from Isaiah 8:12 how suspiciously they watched the prophet in such circumstances as these. But Jehovah saw them in their secrecy, and the prophet saw through the whole in the light of Jehovah. הפכּכם is an exclamation, like תּפלצתּך in Jeremiah 49:16. They are perverse, or ('im) "is it not so?" They think they can dispense with Jehovah, and yet they are His creatures; they attribute cleverness to themselves, and practically disown Jehovah, as if the pot should say to the potter who has turned it, He does not understand it.
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