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Isaiah 42:10
Verse
Context
A New Song of Praise
9Behold, the former things have happened, and now I declare new things. Before they spring forth I proclaim them to you.” 10Sing to the LORD a new song— His praise from the ends of the earth— you who go down to the sea, and all that is in it, you islands, and all who dwell in them. 11Let the desert and its cities raise their voices; let the villages of Kedar cry aloud. Let the people of Sela sing for joy; let them cry out from the mountaintops.
Sermons
Michael L. Brown
Mike BickleMike BickleSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Ye that go down to the sea - This seems not to belong to this place; it does not well consist with what follows, "and the fullness thereof." They that go down upon the sea means navigators, sailors, traders, such as do business in great waters; an idea much too confined for the prophet, who means the sea in general, as it is used by the Hebrews, for the distant nations, the islands, the dwellers on the sea-coasts all over the world. I suspect that some transcriber had the Psa 107:23 verse of Psalm 107 running in his head, יורדי הים באניות yoredey haiyam booniyoth, and wrote in this place יורדי הים yoredey haiyam instead of ירעם הים yiram haiyam, or יריע yari, or ירן yaran; "let the sea roar, or shout, or exult." But as this is so different in appearance from the present reading, I do not take the liberty of introducing it into the translation. Conjeceram legendum יגידו yegidu, ut Isa 42:12; sed non favent Versiones. "I would propose to read יגידו yegidu, as in Isa 42:12; but this is not supported by the Versions." - Secker.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The prediction of these "new things," which now follows, looks away from all human mediation. They are manifestly the work of Jehovah Himself, and consist primarily in the subjugation of His enemies, who are holding His people in captivity. "Sing ye to Jehovah a new song, His praise from the end of the earth, ye navigators of the sea, and its fulness; ye islands, and their inhabitants. Let the desert and the cities thereof strike up, the villages that Kedar doth inhabit; the inhabitants of the rock-city may rejoice, shout from the summits of the mountains. Let them give glory to Jehovah, and proclaim His praise in the islands. Jehovah, like a hero will He go forth, kindle jealousy like a man of war; He will breath forth into a war-cry, a yelling war-cry, prove Himself a hero upon His enemies." The "new things" furnish the impulse and materials of "a new song," such as had never been heard in the heathen world before. This whole group of vv. is like a variation of Isa 24:14-15. The standing-place, whence the summons is uttered, is apparently Ezion-geber, at the head of the Elanitic Gulf, that seaport town from which in the time of the kings the news of the nations reached the Holy Land through the extensive commerce of Israel. From this point the eye stretches to the utmost circle of the earth, and then returns from the point where it meets with those who "go down to the sea," i.e., who navigate the ocean which lies lower than the solid ground. These are to sing, and everything that lives and moves in the sea is to join in the sailors' song. The islands and coast lands, that are washed by the sea, are likewise to sing together with their inhabitants. After the summons has drawn these into the net of the song of praise, it moves into the heart of the land. The desert and its cities are to lift up (viz., "their voice"), the villages which Kedar inhabits. The reference to Sela', the rock-city of Edomitish Nabataea, which is also mentioned in Isa 16:1 (the Wadi Musa, which is still celebrated for its splendid ruins), shows by way of example what cities are intended. Their inhabitants are to ascend the steep mountains by which the city is surrounded, and to raise a joyful cry (yitsvâchū, to cry out with a loud noise; cf., Isa 24:11). Along with the inhabitants of cities, the stationary Arabs, who are still called Hadariye in distinction from Wabariye, the Arabs of the tents, are also summoned; hadar (châtsēr) is a fixed abode, in contrast to bedû, the steppe, where the tents are pitched for a short time, now in one place and now in another. In Isa 42:12 the summons becomes more general. The subject is the heathen universally and in every place; they are to give Jehovah the glory (Psa 56:2), and declare His praise upon the islands, i.e., to the remotest ends of the whole world of nations. In Isa 42:13 there follows the reason for this summons, and the theme of the new song in honour of the God of Israel, viz., His victory over His enemies, the enemies of His people. The description is anthropomorphically dazzling and bold, such as the self-assurance and vividness of the Israelitish idea of God permitted, without any danger of misunderstanding. Jehovah goes out into the conflict like a hero; and like a "man of war," i.e., like one who has already fought many battles, and is therefore ready for war, and well versed in warfare, He stirs up jealousy (see at Isa 9:6). His jealousy has slumbered as it were for a long time, as if smouldering under the ashes; but now He stirs it up, i.e., makes it burn up into a bright flame. Going forward to the attack, יריע, "He breaks out into a cry," אף־יצריח, "yea, a yelling cry" (kal Zep 1:14, to cry with a yell; hiphil, to utter a yelling cry). In the words, "He will show Himself as a hero upon His enemies," we see Him already engaged in the battle itself, in which He proves Himself to possess the strength and boldness of a hero (hithgabbar only occurs again in the book of Job). The overthrow which heathenism here suffers at the hand of Jehovah is, according to our prophet's view, the final and decisive one. The redemption of Israel, which is thus about to appear, is redemption from the punishment of captivity, and at the same time from all the troubles that arise from sin. The period following the captivity and the New Testament times here flow into one.
Jamieson-Fausset-Brown Bible Commentary
new song--such as has never before been sung, called for by a new manifestation of God's grace, to express which no hymn for former mercies would be appropriate. The new song shall be sung when the Lord shall reign in Jerusalem, and all "nations shall flow unto it" (Isa 2:2; Isa 26:1; Rev 5:9; Rev 14:3). ye that go down to the sea--whose conversion will be the means of diffusing the Gospel to distant lands. all . . . therein--all the living creatures that fill the sea (Psa 96:11) [MAURER]. Or, all sailors and voyagers [GESENIUS]. But these were already mentioned in the previous clause: there he called on all who go upon the sea; in this clause all animals in the sea; so in Isa 42:11, he calls on the inanimate wilderness to lift up its voice. External nature shall be so renovated as to be in unison with the moral renovation.
John Gill Bible Commentary
Sing unto the Lord a new song,.... On account of the new things before prophesied of, and now done; on account of redemption and salvation by Christ, and the conversion of the Gentiles through the light of the Gospel brought among them; the song of redeeming love, and for the Gospel, and regenerating grace; and not the Jews only, but the Gentiles also, are called upon to sing this song, as having a special share in the blessings, the subject of it: hence it follows, and his praise from the end of the earth; thither the Gospel being sent, and there made effectual to the conversion of many, these are exhorted to sing and show forth the praises of him who had called them out of Heathenish blindness and darkness into the marvellous light of the Gospel and grace of God: ye that go down into the sea; in ships, that trade by sea; such as the Phoenicians, Tyrians, and Sidonians, to whom the Gospel came, and where it was preached with success, to the conversion of many of them, and therefore had reason to join in this new song; see Act 11:19 or such that went by sea to distant parts, on purpose to publish the Gospel, as Paul, Barnabas, Silas, and Timothy; and who, succeeding in their work, had reason to rejoice; see Act 13:4, and all that is therein: or "the fulness of it" (s); meaning not the fishes in it, but the islands of it, as next explained: the isles, and the inhabitants thereof; as Cyprus, Crete, and other isles, which heard the joyful sound of the Gospel, and embraced it, Act 13:4, and, as the sea often denotes the western part of the world from Judea, this may design the European parts of it, and the islands in it, particularly ours of Great Britain and Ireland, whither the Gospel came very early. (s) "et plenitudo ejus", Munster, Pagainus, Montanus.
Tyndale Open Study Notes
42:10-11 The various geographical regions represent the extremes of human habitation. The whole earth is called to praise God for his commitment to redeem humanity. • Kedar and Sela (42:11; see also 16:1; 21:16-17) were representative desert sites.
Isaiah 42:10
A New Song of Praise
9Behold, the former things have happened, and now I declare new things. Before they spring forth I proclaim them to you.” 10Sing to the LORD a new song— His praise from the ends of the earth— you who go down to the sea, and all that is in it, you islands, and all who dwell in them. 11Let the desert and its cities raise their voices; let the villages of Kedar cry aloud. Let the people of Sela sing for joy; let them cry out from the mountaintops.
- Scripture
- Sermons
- Commentary
Will the Real Messiah Please Rise?
By Michael L. Brown1.0K1:23:50ISA 42:10ISA 49:6ISA 52:13DAN 9:24HAG 2:9MAL 3:1MAT 6:33In this sermon, the speaker emphasizes the importance of understanding the prophecies about the Gentiles and the Messiah. He challenges the audience to examine their lives and see if they are living in accordance with the reality of who the Messiah is. The speaker highlights that seeking God requires earnest and honest effort, and that the Messiah is the ideal Israel who will fulfill what Israel was created to do. Despite the rejection and ignorance of many Jewish people towards Jesus, the speaker imagines the Messiah looking out at the lost sheep of Israel and feeling a sense of waste, but ultimately trusting in God's plan to restore the tribes of Jacob and bring back those of Israel.
What Is the Holy Spirit Saying to the Church Today?
By Mike Bickle261:11:30End-Time Worship MovementDivine ProvisionISA 42:10Mike Bickle emphasizes the significance of the end-time worship movement, highlighting that the Holy Spirit is raising up a global worship initiative that will be supernaturally financed. He encourages individuals and spiritual families to participate in funding this movement, drawing parallels with biblical figures like Joseph, David, and Esther, who were divinely elevated to positions of wealth and influence. Bickle asserts that this worship movement will be a response to the second coming of Jesus, contrasting it with the antichrist's counterfeit worship movement. He calls for a radical shift in how the church views finances, urging believers to invest in the worship and prayer movement as a vital part of God's end-time purposes.
Worship on Earth Like It Is in Heaven: David's Revelation
By Mike Bickle241:01:17Spiritual AwakeningWorship2CH 7:14PSA 95:6ISA 42:10MAT 28:19JHN 4:24ACT 2:17ROM 12:1EPH 6:121PE 2:9REV 5:9Mike Bickle emphasizes the transformative power of worship and the love of Jesus in his sermon 'Worship on Earth Like It Is in Heaven: David's Revelation.' He shares a vision where even the most resistant individuals, including jihadist leaders, are moved to tears by the beauty of Jesus and compelled to worship Him out of love rather than fear. Bickle highlights the urgent need for African-American leaders to rise up in the prayer and worship movement to counter the growing influence of Islam in America, particularly among young African-Americans. He calls for unity and action within the church to reclaim the hearts of those who have turned away from Christ, emphasizing that the worship movement can lead to a significant spiritual awakening. The sermon serves as a rallying cry for the church to engage in prayer and worship as a means of spiritual warfare against the forces of darkness.
Prayer Energized by Intimacy With God
By Mike Bickle2450:35Prayer and WorshipIntimacy With GodPSA 27:4ISA 42:10MAT 6:10Mike Bickle emphasizes the vital connection between prayer and intimacy with God, recounting his journey from a focused evangelist to a leader in the prayer movement. He shares how a revelation from Psalms 27:4 transformed his understanding of prayer, leading him to establish a 24-hour prayer ministry that reflects the worship in heaven. Bickle encourages the church to embrace a lifestyle of prayer and worship, asserting that the end-time revival will be birthed through this intimate relationship with God. He highlights the importance of combining intercession with worship, as it enhances the effectiveness of prayer and prepares the church for the return of Christ.
The Wisdom and Privilege of Embracing Our Sacred Trust
By Mike Bickle1944:30Sacred TrustIntercessory Prayer2CH 29:25PSA 139:23ISA 42:10AMO 9:11MAT 28:19ROM 12:1PHP 3:141TH 5:16HEB 10:24REV 19:1Mike Bickle emphasizes the significance of embracing our sacred trust in the context of God's prophetic history, urging believers to remain faithful amidst the mundane and challenging aspects of life. He reflects on the prophetic words received 30 years ago regarding the establishment of 24-hour prayer and the rise of intercessory missionaries, highlighting the importance of commitment to this divine mandate. Bickle encourages the congregation to grow in revelation and understanding of their roles, asserting that true fulfillment comes from engaging deeply with God's purpose rather than merely fulfilling duties. He stresses that the sacred trust is a serious vocation, not a casual commitment, and calls for a collective effort to fulfill God's global mandate through prayer and worship. Ultimately, he reminds the audience that their faithfulness in this calling is crucial for the unfolding of God's plans in the earth.
The Great End-Time Conflict: Two Global Worship Movements
By Mike Bickle1945:43Spiritual WarfareEnd Times WorshipISA 42:10MAT 23:37REV 13:8Mike Bickle emphasizes the significance of two global worship movements in the end times, highlighting the intense spiritual conflict between God's true worship and Satan's counterfeit. He explains that worship is not merely for personal refreshment but is a powerful tool for transforming the earth and ushering in the millennial kingdom. Bickle warns of the dangers of a false worship movement that will arise, drawing billions away from the true worship of Christ. He calls for the church to engage in a fervent prayer and worship movement, which is essential for inviting Jesus back to establish His kingdom. Ultimately, the sermon stresses the need for unity and commitment in worship as a defense against the spiritual opposition of the end times.
The House of Prayer: Our Eternal Identity
By Mike Bickle1447:38Intimacy in PrayerEternal IdentityEXO 19:6PSA 2:8PSA 72:15ISA 42:10ISA 56:7MAT 21:131TI 2:1HEB 7:25JAS 4:2REV 22:17Mike Bickle emphasizes that the house of prayer is not merely a ministry focus but the eternal identity of God's people. He explains that being a house of prayer involves a deep interaction with God's heart, where our prayers move His heart and vice versa. Bickle highlights the importance of intimacy-based intercession, asserting that this relationship is vital for the release of God's resources in our lives and the world. He warns against the distractions that hinder our prayer life and calls for a recognition of our identity as a house of prayer, which will continue into eternity. Ultimately, he encourages believers to engage actively in prayer as a reflection of their relationship with God.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Ye that go down to the sea - This seems not to belong to this place; it does not well consist with what follows, "and the fullness thereof." They that go down upon the sea means navigators, sailors, traders, such as do business in great waters; an idea much too confined for the prophet, who means the sea in general, as it is used by the Hebrews, for the distant nations, the islands, the dwellers on the sea-coasts all over the world. I suspect that some transcriber had the Psa 107:23 verse of Psalm 107 running in his head, יורדי הים באניות yoredey haiyam booniyoth, and wrote in this place יורדי הים yoredey haiyam instead of ירעם הים yiram haiyam, or יריע yari, or ירן yaran; "let the sea roar, or shout, or exult." But as this is so different in appearance from the present reading, I do not take the liberty of introducing it into the translation. Conjeceram legendum יגידו yegidu, ut Isa 42:12; sed non favent Versiones. "I would propose to read יגידו yegidu, as in Isa 42:12; but this is not supported by the Versions." - Secker.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The prediction of these "new things," which now follows, looks away from all human mediation. They are manifestly the work of Jehovah Himself, and consist primarily in the subjugation of His enemies, who are holding His people in captivity. "Sing ye to Jehovah a new song, His praise from the end of the earth, ye navigators of the sea, and its fulness; ye islands, and their inhabitants. Let the desert and the cities thereof strike up, the villages that Kedar doth inhabit; the inhabitants of the rock-city may rejoice, shout from the summits of the mountains. Let them give glory to Jehovah, and proclaim His praise in the islands. Jehovah, like a hero will He go forth, kindle jealousy like a man of war; He will breath forth into a war-cry, a yelling war-cry, prove Himself a hero upon His enemies." The "new things" furnish the impulse and materials of "a new song," such as had never been heard in the heathen world before. This whole group of vv. is like a variation of Isa 24:14-15. The standing-place, whence the summons is uttered, is apparently Ezion-geber, at the head of the Elanitic Gulf, that seaport town from which in the time of the kings the news of the nations reached the Holy Land through the extensive commerce of Israel. From this point the eye stretches to the utmost circle of the earth, and then returns from the point where it meets with those who "go down to the sea," i.e., who navigate the ocean which lies lower than the solid ground. These are to sing, and everything that lives and moves in the sea is to join in the sailors' song. The islands and coast lands, that are washed by the sea, are likewise to sing together with their inhabitants. After the summons has drawn these into the net of the song of praise, it moves into the heart of the land. The desert and its cities are to lift up (viz., "their voice"), the villages which Kedar inhabits. The reference to Sela', the rock-city of Edomitish Nabataea, which is also mentioned in Isa 16:1 (the Wadi Musa, which is still celebrated for its splendid ruins), shows by way of example what cities are intended. Their inhabitants are to ascend the steep mountains by which the city is surrounded, and to raise a joyful cry (yitsvâchū, to cry out with a loud noise; cf., Isa 24:11). Along with the inhabitants of cities, the stationary Arabs, who are still called Hadariye in distinction from Wabariye, the Arabs of the tents, are also summoned; hadar (châtsēr) is a fixed abode, in contrast to bedû, the steppe, where the tents are pitched for a short time, now in one place and now in another. In Isa 42:12 the summons becomes more general. The subject is the heathen universally and in every place; they are to give Jehovah the glory (Psa 56:2), and declare His praise upon the islands, i.e., to the remotest ends of the whole world of nations. In Isa 42:13 there follows the reason for this summons, and the theme of the new song in honour of the God of Israel, viz., His victory over His enemies, the enemies of His people. The description is anthropomorphically dazzling and bold, such as the self-assurance and vividness of the Israelitish idea of God permitted, without any danger of misunderstanding. Jehovah goes out into the conflict like a hero; and like a "man of war," i.e., like one who has already fought many battles, and is therefore ready for war, and well versed in warfare, He stirs up jealousy (see at Isa 9:6). His jealousy has slumbered as it were for a long time, as if smouldering under the ashes; but now He stirs it up, i.e., makes it burn up into a bright flame. Going forward to the attack, יריע, "He breaks out into a cry," אף־יצריח, "yea, a yelling cry" (kal Zep 1:14, to cry with a yell; hiphil, to utter a yelling cry). In the words, "He will show Himself as a hero upon His enemies," we see Him already engaged in the battle itself, in which He proves Himself to possess the strength and boldness of a hero (hithgabbar only occurs again in the book of Job). The overthrow which heathenism here suffers at the hand of Jehovah is, according to our prophet's view, the final and decisive one. The redemption of Israel, which is thus about to appear, is redemption from the punishment of captivity, and at the same time from all the troubles that arise from sin. The period following the captivity and the New Testament times here flow into one.
Jamieson-Fausset-Brown Bible Commentary
new song--such as has never before been sung, called for by a new manifestation of God's grace, to express which no hymn for former mercies would be appropriate. The new song shall be sung when the Lord shall reign in Jerusalem, and all "nations shall flow unto it" (Isa 2:2; Isa 26:1; Rev 5:9; Rev 14:3). ye that go down to the sea--whose conversion will be the means of diffusing the Gospel to distant lands. all . . . therein--all the living creatures that fill the sea (Psa 96:11) [MAURER]. Or, all sailors and voyagers [GESENIUS]. But these were already mentioned in the previous clause: there he called on all who go upon the sea; in this clause all animals in the sea; so in Isa 42:11, he calls on the inanimate wilderness to lift up its voice. External nature shall be so renovated as to be in unison with the moral renovation.
John Gill Bible Commentary
Sing unto the Lord a new song,.... On account of the new things before prophesied of, and now done; on account of redemption and salvation by Christ, and the conversion of the Gentiles through the light of the Gospel brought among them; the song of redeeming love, and for the Gospel, and regenerating grace; and not the Jews only, but the Gentiles also, are called upon to sing this song, as having a special share in the blessings, the subject of it: hence it follows, and his praise from the end of the earth; thither the Gospel being sent, and there made effectual to the conversion of many, these are exhorted to sing and show forth the praises of him who had called them out of Heathenish blindness and darkness into the marvellous light of the Gospel and grace of God: ye that go down into the sea; in ships, that trade by sea; such as the Phoenicians, Tyrians, and Sidonians, to whom the Gospel came, and where it was preached with success, to the conversion of many of them, and therefore had reason to join in this new song; see Act 11:19 or such that went by sea to distant parts, on purpose to publish the Gospel, as Paul, Barnabas, Silas, and Timothy; and who, succeeding in their work, had reason to rejoice; see Act 13:4, and all that is therein: or "the fulness of it" (s); meaning not the fishes in it, but the islands of it, as next explained: the isles, and the inhabitants thereof; as Cyprus, Crete, and other isles, which heard the joyful sound of the Gospel, and embraced it, Act 13:4, and, as the sea often denotes the western part of the world from Judea, this may design the European parts of it, and the islands in it, particularly ours of Great Britain and Ireland, whither the Gospel came very early. (s) "et plenitudo ejus", Munster, Pagainus, Montanus.
Tyndale Open Study Notes
42:10-11 The various geographical regions represent the extremes of human habitation. The whole earth is called to praise God for his commitment to redeem humanity. • Kedar and Sela (42:11; see also 16:1; 21:16-17) were representative desert sites.