"I have kept silent from ages past; I have remained quiet and restrained. But now I will groan like a woman in labor; I will at once gasp and pant. Sermons | God Terrible Yet Gracious | J. Parker, D. D. | Isaiah 42:14 | | God's Terribleness and Gentleness | J. Parker, D. D. | Isaiah 42:14 | | The Destruction of Sinners Sudden and Inevitable | S. Ramsey, M. A. | Isaiah 42:14 | | The Divine Thought and Pain | Prof. G. A. Smith, D. D. | Isaiah 42:14 | | True Conceptions of God Important in Character-Building | J. Parker, D. D. | Isaiah 42:14 | | Behold, My Servant | F. B. Meyer, B. A. | Isaiah 42:1-17 | | Christ Delighted in by the Father | H. Melvill, B. D. | Isaiah 42:1-17 | | Cyrus and the Servant of Jehovah | Prof. G. A. Smith, D. D. | Isaiah 42:1-17 | | God's Programme for the World | S. Chadwick. | Isaiah 42:1-17 | | Jehovah and Jehovah's Servant | Prof. G. A. Smith, D. D. | Isaiah 42:1-17 | | Messiah and His Work | Original Secession Magazine | Isaiah 42:1-17 | | Purpose and Method of the Redeemer | R. R. Meredith, D. D. | Isaiah 42:1-17 | | Silent Spread of Christianity | Sermons by the Monday Club | Isaiah 42:1-17 | | The Coming Saviour | Sermons by the Monday Club | Isaiah 42:1-17 | | The Coming Saviour | Homiletic Review | Isaiah 42:1-17 | | The Dignity of Service | J. Parker, D. D. | Isaiah 42:1-17 | | The Ideal Israelite | B. H. Alford. | Isaiah 42:1-17 | | The Ideal Servant Jehovah | E. H. Plumptre, D. D. | Isaiah 42:1-17 | | The Ideal Servant's Work | Prof. S. R. Driver, D. D. | Isaiah 42:1-17 | | The Mediator is the Centre | F. Delitzsch, D. D. | Isaiah 42:1-17 | | The Servant of Jehovah | Prof. T. K. Cheyne, D. D. | Isaiah 42:1-17 | | The Servant of Jehovah | Anon. | Isaiah 42:1-17 | | The Servant of Jehovah | J. A. Alexander. | Isaiah 42:1-17 | | The Servant of the Lord | A. Maclaren, D. D. | Isaiah 42:1-17 | | The Servant, First Israel as a Whole, Then Israel in Part | Prof. G. A. Smith, D. D. | Isaiah 42:1-17 | | The Service of God and Man | Prof. G. A. Smith, D. D. | Isaiah 42:1-17 | | The Servitude of Jesus | J. Vaughan, M. A. | Isaiah 42:1-17 | | The Trinity in Unity | W. Cadman, M. A. | Isaiah 42:1-17 | | Who is the Servant of Jehovah | Prof. T. K. Cheyne, D. D. | Isaiah 42:1-17 | | A New Song to Jehovah | E. Johnson | Isaiah 42:10-25 |
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 (Psalm 96:1; Psalm 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 (Psalm 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 Isaiah 28:21; Isaiah 31:4; Isaiah 59:16, 17; Zechariah 9:13, 14; Zechariah 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" (Isaiah 59:9, 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 faint-hearted 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. I have long time holden My peace. — Remember it is God who speaks these words of Himself, and then think of what they mean of unshareable thought and pain, of solitary yearning and effort. But from the pain comes forth at last the power (ver. 15). () God long bears with the provocations of men, and therefore they imagine He pays no attention to their deeds; but they are deceived; the time of His forbearance is limited. I. THE FORBEARANCE OF GOD. "I have long time holden My peace." God, unlike man, is neither hasty, impetuous, nor resentful. Sinners cannot justly complain that God does not afford them time for repentance; God has long borne with the ingratitude and perverseness of sinful men; their crimes are numerous, their provocations great. This period of God's forbearance and compassion is a season of grace and mercy. II. THE DIVINE FORBEARANCE WILL NOT LAST FOR EVER. It will surely terminate, and then commences the awful, though long delayed, hour of vengeance. () I will destroy and devour at once (with vers. 15, 16): — The solemn practical truth of the text is that God can do the most terrible things and the most gentle; that power belongeth unto God and also mercy. Look at the doctrine of the text —I. IN RELATION TO BAD MEN WHO PRIDE THEMSELVES UPON THEIR SUCCESS AND THEIR STRENGTH. The doctrine is that there is a power beyond man's, and that nothing is held safely which is not held by consent of that Power. The so-called success of the bad man has yet to stand the strain of Divine trial. Though his strength be as a mountain, it shall be wasted; and the world shall see how poorly they build who build only for the light and quietness of summer. Remember, we are not stronger than our weakest point, and that true wisdom binds us to watch even the least gate that is insufficient or insecure. II. AS AN ENCOURAGEMENT TO ALL MEN WHO WORK UNDER THE GUIDANCE OF GOD. God declares Himself gentle to those who truly need Him. He promises nothing to the self-sufficient; He promises much to the needy. The text shows the principle on which Divine help is given to men, — the principle of conscious need and of willingness to be guided. A true apprehension of this doctrine will give us a new view of daily providences, namely, that men who are apparently most destitute may in reality be most richly enjoying the blessings of God. Clearly, we are not to judge human life by outward conditions. Blindness may not be merely so much defect, it may be but another condition of happiness. It is because we are blind that He will lead us. It is because we are weak that He will carry us. It is because we have nothing that He offers to give us all things. () It is a fearful thing to fall into the hands of the living God. It is better to fall into the hands of God than into the hands of men. Our God is a consuming fire — God is love. The combination of great power and great restraint, and, indeed, the combination of opposite qualities and uses generally, is well known in the ordinary arrangements of civilised life and the daily operation of the laws of nature. The measure of greatness is the measure of terribleness. What is constructiveness but the beneficent side of destructiveness? The fire that warms the chamber when properly regulated, will, if abused, reduce the proudest palaces to ashes. The river, which softens and refreshes the landscape, if allowed to escape its banks, may devastate the most fruitful fields. The engine, which is swiftly bearing the laughing child to his longed-for home, will, if mismanaged, occasion the most terrible havoc. The lightning, which may be caught and utilised by genius and skill, can burn the forest, and strike armies blind. We are familiar with such illustrations of united opposites, and our knowledge of them inspires our enterprise, and attempers with prudence the noble audacity of practical science...() God is not to be described in parts; He is to be comprehended in the unity of His character. A child, describing the lightning might say, "It was beautiful, so bright, and swifter than any flying bird, and so quiet that I could not hear it as it passed through the air"; this would be true. A tree might say, "It was awful, it tore off branches that had been growing for a hundred years, it rent me in twain down to the very root, and no summer can ever recover me — I am left here to die"; this also would be true. So with Almighty God; He is terrible in power, making nothing of all that man counts strong, yet He will not break the bruised reed nor quench the smoking flax. Men are bound to be as common-sense in their theology as they are in the ordinary works of life, and in building character they are to be at least as forethoughtful and sagacious as in building their houses of stone. How do we conduct our arrangements in building a house? Suppose that it were possible for a man never to have seen any season but summer, and suppose such a man called upon to advise in the erection of a building: you can imagine his procedure; everything is to be light, because he never heard a high wind; water-pipes may be exposed, for he never felt the severity of frost; the most flimsy roof will be sufficient, for he knows nothing of the great rains of winter and spring. Tell such a man that the winds will become stormy, that the rivers will be chilled into ice, that his windows will be blinded with snow, and that floods will beat upon his roof, and if he is a wise man he will say, "I must not build for one season, but for all seasons; I must not build for fine days, but for days that will be tempestuous; I must, as far as possible, prepare for the most inclement and trying weather." That is simple common sense. Why be less sensible in building a character than in building a house? We build our bricks for severity as well as for sunshine, why build our characters with less care? If in summer we think about the frost, why not in prosperity have some thought for adversity? If in July we prepare for December, why not in the flattering hour of exultation think of the judgment that is at once infallible and irresistible? As he would be infinitely foolish who should build his house without thinking of the natural forces that will try its strength, so is he cursed with insanity who builds his character without thinking of the fire with which God will try every man's work of what sort it is.()
People Isaiah, Jacob, KedarPlaces Jerusalem, Kedar, SelaTopics Blow, Breathing, Childbirth, Cry, Desolate, Destroy, Devour, Gasp, Gasping, Groan, Held, Holden, Kept, Labor, Myself, Nothing, Pain, Pant, Panting, Peace, Quickly, Quiet, Refrain, Refrained, Restrained, Silent, Sounds, Swallow, Travail, Travaileth, TravailingOutline 1. The office of Christ, graced with meekness and constancy.
5. God's promise unto him.
10. An exhortation to praise God for his Gospel
13. God will manifest himself, and check idolatry
18. He reproves the people of incredulity.
Dictionary of Bible Themes Isaiah 42:14 1095 God, patience of
1135 God, suffering of
5950 silence
8328 quietness Library Christ the Arrester of Incipient Evil and the Nourisher of Incipient Good
'A bruised reed shall He not break, and the smoking flax shall He not quench.... He shall not fail nor be discouraged.'--ISAIAH xlii. 3, 4. The two metaphors which we have in the former part of these words are not altogether parallel. 'A bruised reed' has suffered an injury which, however, is neither complete nor irreparable. 'Smoking flax,' on the other hand--by which, of course, is meant flax used as a wick in an old-fashioned oil lamp--is partially lit. In the one a process has been begun which, …
Alexander Maclaren—Expositions of Holy ScriptureHow to Make Use of Christ as the Truth, when Error Prevaileth, and the Spirit of Error Carrieth Many Away.
There is a time when the spirit of error is going abroad, and truth is questioned, and many are led away with delusions. For Satan can change himself into an angel of light, and make many great and fairlike pretensions to holiness, and under that pretext usher in untruths, and gain the consent of many unto them; so that in such a time of temptation many are stolen off their feet, and made to depart from the right ways of God, and to embrace error and delusions instead of truth. Now the question is, …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Jesus, the Mediator of the New Covenant
"I give thee for a covenant of the people."--ISA. xlii. 6, xlix. 8. "The Lord shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in."--MAL. iii. 1. "Jesus was made Surety of a better covenant."--HEB. vii. 22. "The Mediator of the Better Covenant, established upon better promises . . . The Mediator of the New Covenant. . . Ye are come to Jesus, the Mediator of the New Covenant."--HEB. viii. 6, ix. 15, xii. 24. WE have here four titles given to our Lord Jesus in …
Andrew Murray—The Two Covenants Words of Counsel.
"A bruised reed shall He not break."--Isaiah xlii. 3; Matt. xii. 20. It is dangerous for those who are seeking salvation to lean upon the experience of other people. Many are waiting for a repetition of the experience of their grandfather or grandmother. I had a friend who was converted in a field; and he thinks the whole town ought to go down into that meadow and be converted. Another was converted under a bridge; and he thinks that if any enquirer were to go there he would find the Lord. The best …
Dwight L. Moody—The Way to God and How to Find It The Blessed Journey
Gerhard Ter Steegen Is. xlii. 16 Let Him lead thee blindfold onwards, Love needs not to know; Children whom the Father leadeth Ask not where they go. Though the path be all unknown, Over moors and mountains lone. Give no ear to reason's questions: Let the blind man hold That the sun is but a fable Men believed of old. At the breast the babe will grow; Whence the milk he need not know. …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others China Evangelized.
China Evangelized. "The Lord of hosts mustereth the host of the battle."--Isa. xlii. 4. PART I. PART II. PART III. Lift up your heads, ye gates of brass! Ye bars of Iron! yield; And let the King of Glory pass,-- The Cross is in the field. That banner, brighter than the star, That leads the train of night, Shines on their march and guides from far His servants to the fight. A holy war those servants wage; --Mysteriously at strife, The powers of heaven and hell engage For more than death or life. …
James Montgomery—Sacred Poems and Hymns The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Prayer Taught and Encouraged.
(Probably Judæa.) ^C Luke XI. 1-13. ^c 1 And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him, Lord, teach us to pray, even as John also taught his disciples. [Jesus had already taught his disciples how to pray in the Sermon on the Mount. This disciple probably thought that the prayer already taught was too brief to be sufficient, especially as Jesus often prayed so long. It was customary for the rabbis to give their disciples forms …
J. W. McGarvey—The Four-Fold Gospel Book ix. Epistle i. To Januarius, Bishop of Caralis (Cagliari).
To Januarius, Bishop of Caralis (Cagliari). Gregory to Januarius, &c. The preacher of Almighty God, Paul the apostle, says, Rebuke not an elder (1 Tim. v. 1). But this rule of his is to be observed in cases where the fault of an elder does not draw through his example the hearts of the younger into ruin. But, when an elder sets an example to the young for their ruin, he is to be smitten with severe rebuke. For it is written, Ye are all a snare to the young (Isai. xlii. 22). And again the prophet …
Saint Gregory the Great—the Epistles of Saint Gregory the Great "But if we Walk in the Light, as He is in the Light, we have Fellowship one with Another, and the Blood of Jesus Christ His
1 John i. 7.--"But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." Art is the imitation of nature, and true religion is a divine art, that consists in the imitation of God himself, the author of nature. Therefore it is a more high and transcendent thing, of a sublimer nature than all the arts and sciences among men. Those reach but to some resemblance of the wisdom of God, expressed in his works, …
Hugh Binning—The Works of the Rev. Hugh Binning "And He is the Propitiation,"
1 John ii. 2.--"And he is the propitiation," &c. Here is the strength of Christ's plea, and ground of his advocation, that "he is the propitiation." The advocate is the priest, and the priest is the sacrifice, and such efficacy this sacrifice hath, that the propitiatory sacrifice may be called the very propitiation and pacification for sin. Here is the marrow of the gospel, and these are the breasts of consolation which any poor sinner might draw by faith, and bring out soul refreshment. But truly, …
Hugh Binning—The Works of the Rev. Hugh Binning The Introduction, with Some General Observations from the Cohesion.
Doubtless it is always useful, yea, necessary, for the children of God to know the right way of making use of Christ, who is made all things to them which they need, even "wisdom, righteousness, sanctification, and redemption," 1 Cor. i. 30. But it is never more necessary for believers to be clear and distinct in this matter, than when Satan, by all means, is seeking to pervert the right ways of the Lord, and, one way or other, to lead souls away, and draw them off Christ; knowing that, if he prevail …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life 1872-1874. Letter from Rev. A. M. W. Christopher --Letter from Gulf of St. Lawrence-Mrs. Birt's Sheltering Home, Liverpool --Letter to Mrs. Merry --Letter from Canada --Miss
Letter from Rev. A. M. W. Christopher--Letter from Gulf of St. Lawrence-Mrs. Birt's Sheltering Home, Liverpool--Letter to Mrs. Merry--Letter from Canada--Miss Macpherson's return to England-- Letter of cheer for Dr. Barnardo--Removal to Hackney Home. Though human praise is not sought, we cannot but feel peculiar pleasure in giving the following testimony from a servant of the Lord so much revered as the Rev, A. M. W. Christopher of Oxford:-- "Of all the works of Christian benevolence which the great …
Clara M. S. Lowe—God's Answers The Credibility of Scripture Sufficiently Proved in So Far as Natural Reason Admits.
1. Secondary helps to establish the credibility of Scripture. I. The arrangement of the sacred volume. II. Its dignity. III. Its truth. IV. Its simplicity. V. Its efficacy. 2. The majesty conspicuous in the writings of the Prophets. 3. Special proofs from the Old Testament. I. The antiquity of the Books of Moses. 4. This antiquity contrasted with the dreams of the Egyptians. II. The majesty of the Books of Moses. 5. The miracles and prophecies of Moses. A profane objection refuted. 6. Another profane …
John Calvin—The Institutes of the Christian Religion The Purpose in the Coming of Jesus.
God Spelling Himself out in Jesus: change in the original language--bother in spelling Jesus out--sticklers for the old forms--Jesus' new spelling of old words. Jesus is God following us up: God heart-broken--man's native air--bad choice affected man's will--the wrong lane--God following us up. The Early Eden Picture, Genesis 1:26-31. 2:7-25: unfallen man--like God--the breath of God in man--a spirit, infinite, eternal--love--holy--wise--sovereign over creation, Psalm 8:5-8--in his own will--summary--God's …
S. D. Gordon—Quiet Talks about Jesus How to Make Use of Christ, as Truth, for Comfort, when Truth is Oppressed and Born Down.
There is another difficulty, wherein believing souls will stand in need of Christ, as the truth, to help them; and that is, when his work is overturned, his cause borne down, truth condemned, and enemies, in their opposition to his work, prospering in all their wicked attempts. This is a very trying dispensation, as we see it was to the holy penman of Psalm lxxiii. for it made him to stagger, so that his feet were almost gone, and his steps had well nigh slipt; yea he was almost repenting of his …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and …
J. W. McGarvey—The Four-Fold Gospel Messiah the Son of God
For to which of the angels said He at any time, Thou art My Son, this day have I begotten Thee? T hough every part of a revelation from God must of course be equally true, there may be a considerable difference even among truths proposed by the same authority, with respect to their immediate importance. There are fundamental truths, the knowledge of which are essentially necessary to our peace and holiness: and there are others of a secondary nature, which, though very useful in their proper connection, …
John Newton—Messiah Vol. 2 God's Glory the Chief End of Man's Being
Rom. xi. 36.--"Of him and through him, and to him, are all things, to whom be glory for ever." And 1 Cor. x. 31--"Whatsoever ye do, do all to the glory of God." All that men have to know, may be comprised under these two heads,--What their end is, and What is the right way to attain to that end? And all that we have to do, is by any means to seek to compass that end. These are the two cardinal points of a man's knowledge and exercise. Quo et qua eundum est,--Whither to go, and what way to go. …
Hugh Binning—The Works of the Rev. Hugh Binning "We have an Advocate with the Father, Jesus Christ the Righteous. "
1 John ii. 1.--"We have an advocate with the Father, Jesus Christ the righteous." There is no settlement to the spirit of a sinner that is once touched with the sense of his sins, and apprehension of the justice and wrath of God, but in some clear and distinct understanding of the grounds of consolation in the gospel, and the method of salvation revealed in it. There is no solid peace giving answer to the challenges of the law and thy own conscience, but in the advocation of Jesus Christ, the Saviour …
Hugh Binning—The Works of the Rev. Hugh Binning Of the Unity of the Godhead and the Trinity of Persons
Deut. vi. 4.--"Hear, O Israel The Lord our God is one Lord."--1 John v. 7 "There are three that bear record in heaven the Father, the Word, and the Holy Ghost and these three are one." "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness," 2 Tim. iii. 16. There is no refuse in it, no simple and plain history, but it tends to some edification, no profound or deep mystery, but it is profitable for salvation. Whatsoever …
Hugh Binning—The Works of the Rev. Hugh Binning Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see …
John Cunningham—The Ordinance of Covenanting Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes …
John Cunningham—The Ordinance of Covenanting Links Isaiah 42:14 NIV
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