"I, the LORD, have called you for a righteous purpose, and I will take hold of your hand. I will keep you and appoint you to be a covenant for the people and a light to the nations, Sermons | A Covenant of the People | Prof. J. Skinner, D. D. | Isaiah 42:6 | | A Word to Go Home On | Christian Budget | Isaiah 42:6 | | Called in Righteousness | Prof. J. Skinner, D. D. | Isaiah 42:6 | | Christ a Covenant to Open Blind Eyes | T. Crisp, D. D. | Isaiah 42:6 | | God's Calling | J. A. Alexander. | Isaiah 42:6 | | God's Covenant with Man | R. H. Davies, B. A. | Isaiah 42:6 | | Israel a Mediator | J. A. Alexander. | Isaiah 42:6 | | The New Covenant of Free Grace | T. Crisp, D. D. | Isaiah 42:6 | | The Servant of Jehovah | E. Johnson | Isaiah 42:1-7 | | 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 | | The Analogy Between God's Working in Revelation and in Na | H. Macmillan, D. D. | Isaiah 42:5-6 | | The Oneness of God in Revelation and in Nature | A. Phelps, D. D. | Isaiah 42:5-6 | | God and Man: Refusal, Retribution, Restoration | W. Clarkson | Isaiah 42:5-8 | | Mission of Jehovah's Servant | E. Johnson | Isaiah 42:5-9 |
A new revelation defines the mission of the Servant with greater precision. The plan of the mission requires an exhibition of the Divine wisdom and power on as large a scale as in creation and preservation (cf. Zechariah 12:1) (Cheyne). I. THE RELATION OF GOD To THE WORLD. He is the God - the only God (cf. Psalm 85:9). He can admit no rival; he stands in a unique relation to the world - is alone to be worshipped. He is the Creator: his work is the heaven and the earth, and the people. The breath of life is by him breathed into his creatures. The universe is entirely subject to him, and he has the right to appoint whom he will to be the minister and channel of his favours to men. To the appointed Messiah, then, due reverence is to be paid. II. HIS COVENANT WITH ISRAEL AND MANKIND. There is a covenant with the chosen people, and through them all nations are to own him as God. Generally the righteousness of God stands for the goodness of God, manifested to his world in the whole scheme and agency of salvation. "I have done this as a righteous and just God, and in accomplishment of my righteous purposes. I am the just moral Governor of the universe, and have designated thee to this work, in the accomplishment of those purposes." III. THE MEDIATOR OF THE COVENANT. God holds his hand in his. What strength, then; what grace and Divine communication must there not be with the Mediator, who will be guided and guarded, will be visibly in the enjoyment of the Divine favour! And so the Mediator himself is called a Covenant - the personal realization of God's thought and purpose to the people - the embodiment of that spiritual relation announced in vers. 30, 31, etc. Another of his names is Light. Being Intelligence in himself, the Wisdom of God, he will diffuse it among the nations: bringing men out of their spiritual blindness and the prison-house and confinement of spiritual distress (Psalm 107:10; Job 36:8). "Such is the freedom the gospel imparts; nor can there be a more striking description of its happy effects on the minds and hearts of darkened and wretched men" (1 Peter 2:9). IV. THE SOLEMN ASSURANCE. Jehovah now turns to the people, and assures them that he is the only true God, and jealously claims a sole and undivided homage. He is "the Eternal." The name includes "the unique reality, and power to confer reality, of the Divine Being." His glory he will not give to another; for were such a God's prediction to fail, he would sink to a lower level than the imaginary deities, who have, at any rate, not deluded their worshippers. But the earlier predictions have been fulfilled -those against the Babylonians or Assyrians; and the new things, later and more splendid - the deliverances of the Jews - will in like manner be fulfilled. The plant is contained in the seed; the event in the mind; the fulfilment in the Word of Jehovah (Isaiah 9:8; Isaiah 55:10, 11; Amos 3:7). - J. I the Lord have called thee in righteousness. 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 man's 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 God's 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 man's 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 man's 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 wondrousforce 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 God's 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. () The act of calling here implies — 1. Selection. 2. Designation. 3. Providential introduction to God's service. () () And give Thee for a covenant of the people Not only the Messiah, but the Israel of God was sent to be a mediator or connecting link between Jehovah and the nations.() 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." () 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. () 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.() 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.()
People Isaiah, Jacob, KedarPlaces Jerusalem, Kedar, SelaTopics Agreement, Appoint, Covenant, Gentiles, Hold, Kept, Lay, Nations, Preserve, Purpose, Righteousness, Safe, Vessel, WatchOutline 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 42:6 1265 hand of God
1352 covenant, the new
1443 revelation, OT
6620 calling
7511 Gentiles, in OT
7740 missionaries, call
8419 enlightenment Isaiah 42:1-6 7949 mission, of Israel Isaiah 42:1-7 6641 election, responsibilities Isaiah 42:6-7 4811 darkness, symbol of sin
4835 light, spiritual
5246 captivity
5461 prisoners
6660 freedom, through Christ 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 42:6 NIV
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