| Barnes' Notes on the Bible Sing unto the Lord a new song - It is common, as we have seen, to celebrate the goodness of God in a hymn of praise on the manifestation of any special act of mercy (see the notes at Isaiah 12:1-6; Isaiah 25:1-12; 26) Here the prophet calls upon all people to celebrate the divine mercy in a song of praise in view of his goodness in providing a Redeemer. The sentiment is, that God's goodness in providing a Saviour demands the thanksgiving of all the world. A new song - A song hitherto unsung; one that shall be expressive of the goodness of God in this new manifestation of his mercy. None of the hymns of praise that had been employed to express his former acts of goodness would appropriately express this. The mercy was so great that it demanded a song expressly made for the occasion. And his praise frown the end of the earth - From all parts of the earth. Let the most distant nations who are to be interested in this great Ye that go down to the sea - That is, traders, navigators, merchants, seamen; such as do business in the great waters. The sense is, that they would be interested in the plan of mercy through a Redeemer; and hence, they are called on to celebrate the goodness of God (compare the notes at Isaiah 60:5). This is referred to by the prophet, first, because of the great multitude who thus go down to the sea; and, secondly, because their conversion will have so important an influence in diffusing the true religion to distant nations. And all that is therein - Margin, as Hebrew, 'The fullness thereof.' All that fill it; that is, either in ships, or by dwelling on the islands and coasts. The meaning is, that all who were upon the sea - the completeness, the wholeness of the maritime population, being equally interested with all others in the great salvation, should join in celebrating the goodness of God. The isles - A large portion of the inhabitants of the world are dwellers upon islands. In modern times, some of the most signal displays of the divine mercy, and some of the most remarkable conversions to Christianity, have been there. In the Sandwich Islands, and in Ceylon, God has poured out his Spirit, and their inhabitants have been among the first in the pagan world to embrace the gospel.
Clarke's Commentary on the BibleYe 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 Psalm 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 Isaiah 42:12; sed non favent Versiones. "I would propose to read יגידו yegidu, as in Isaiah 42:12; but this is not supported by the Versions." - Secker.
Gill's Exposition of the Entire BibleSing 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 Acts 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 Acts 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, Acts 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.
Keil and Delitzsch Biblical Commentary on the Old TestamentThe 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 Isaiah 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 Isaiah 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., Isaiah 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 Isaiah 42:12 the summons becomes more general. The subject is the heathen universally and in every place; they are to give Jehovah the glory (Psalm 56:2), and declare His praise upon the islands, i.e., to the remotest ends of the whole world of nations. In Isaiah 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 Isaiah 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 Zephaniah 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.
Geneva Study BibleSing unto the LORD a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof.
Wesley's Notes 42:10 Sing - Upon this new and great occasion, the salvation of the world by Christ. From the end - All nations from one end of the earth to another. Ye - You that go by sea carry these glad tidings from Judea, where Christ was born, and lived, and died, and published the gospel, unto the remotest parts of the earth.
King James Translators' Notesall...: Heb. the fulness thereof
Jamieson-Fausset-Brown Bible Commentary10. 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; 26:1; Re 5:9; 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 (Ps 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.
Matthew Henry's Concise Commentary42:5-12 The work of redemption brings back man to the obedience he owes to God as his Maker. Christ is the light of the world. And by his grace he opens the understandings Satan has blinded, and sets at liberty from the bondage of sin. The Lord has supported his church. And now he makes new promises, which shall as certainly be fulfilled as the old ones were. When the Gentiles are brought into the church, he is glorified in them and by them. Let us give to God those things which are his, taking heed that we do not serve the creature more than the Creator.
Matthew Henry's Whole Bible CommentaryVerses 5-12 Here is I. The covenant God made with and the commission he gave to the Messiah, v. 5-7, which are an exposition of v. 1, Behold my servant, whom I uphold. 1. The royal titles by which the great God here makes himself known, and distinguishes himself from all pretenders, speak very much his glory (v. 5): Thus saith God the Lord. And who are thou, Lord? Why, he is the fountain of all being and therefore the fountain of all power. He is the fountain of being, 1. In the upper world; for he created the heavens and stretched them out (ch. 40:22), and keeps the vast expanse still upon the stretch. 2. In the lower world: for he spread forth the earth, and made it a capacious habitation, and that which comes out of it is produced by his power. 3. In the world of mankind: He gives breath to the people upon it, not only air to breathe in, but the breath of life itself and organs to breathe with; nay, he gives spirit, the powers and faculties of a rational soul, to those that walk therein. Now this is prefixed to God's covenant with the Messiah, and the commission given him, not only to show that he has authority to make such a covenant and give such a commission, and had power sufficient to bear him out, but that the design of the work of redemption was to maintain the honour of the Creator, and to restore man to the allegiance he owes to God as his Maker. 2. The assurances which he gives to the Messiah of his presence with him in all he did pursuant to his undertaking speak much encouragement to him, v. 6. (1.) God owns that the Messiah did not take the honour of being Mediator to himself, but was called of God, that he was no intruder, no usurper, but was fairly brought to it (Heb. 5:4): I have called thee in righteousness. God not only did him no wrong in calling him to this hard service, he having voluntarily offered himself to it, but did himself right in providing for his own honour and performing the word which he had spoken. (2.) He promises to stand by him and strengthen him in it, to hold his hand, not only to his work, but in it, to hold his hand, that it might not shake, that it might not fail, and so to keep him. When an angel was sent from heaven to strengthen him in his agonies, and the Father himself was with him, then this promise was fulfilled. Note, Those whom God calls he will own and help, and will hold their hands. 3. The great intentions of this commission speak abundance of comfort to the children of men. He was given for a covenant of the people, for a mediator, or guarantee, of the covenant of grace, which is all summed up in him. God, in giving us Christ, has with him freely given us all the blessings of the new covenant. Two glorious blessings Christ, in his gospel, brings with him to the Gentile world-light and liberty. (1.) He is given for a light to the Gentiles, not only to reveal to them what they were concerned to know, and which otherwise they could not have known, but to open the blind eyes, that they might know it. By his Spirit in the word he presents the object; by his Spirit in the heart he prepared the organ. When the gospel came light came, a great light, to those that sat in darkness, Mt. 4:16; Jn. 3:19. And St. Paul was sent to the Gentiles to open their eyes, Acts 26:18. Christ is the light of the world. (2.) He is sent to proclaim liberty to the captives, as Cyrus did, to bring out the prisoners; not only to open the prison-doors, and give them leave to go out, which was all that Cyrus could do, but to bring them out, to induce and enable them to make use of their liberty, which none did but those whose spirits God stirred up. This Christ does by his grace. II. The ratification and confirmation of this grant. That we may be assured of the validity of it consider, 1. The authority of him that makes the promise (v. 8): I am the Lord, Jehovah, that is my name, and that was the name by which he made himself known when he began to perform the promise made to the patriarchs; whereas, before, he manifested himself by the name of God Almighty, Ex. 6:3. If he is the Lord that gives being and birth to all things, he will give being and birth to this promise. If his name be Jehovah, which speaks him God alone, we may be sure his name is jealous, and he will not give his glory to another, whoever it is that stands in competition with him, especially not to graven images. He will send the Messiah to open men's eyes, that so he may turn them from the service of dumb idols to serve the living God, because, though he has long winked at the times of ignorance, he will now maintain his prerogative, and will not give his glory to graven images. He will perform his word because he will not lose the honour of being true to it, nor be ever charged with falsehood by the worshippers of false gods. He will deliver his people from under the power of idolaters because it looks as if he had given his praise to graven images when he gives up his own worshippers to be worshippers of images. 2. The accomplishment of the promises he had formerly made concerning his church, which are proofs of the truth of his word and the kindness he bears to his people (v. 9): "Behold, the former things have come to pass; hitherto the Lord has helped his church, has supported her under former burdens, relieved her in former staits; and this in performance of the promises made to the fathers. There has not failed one word, 1 Ki. 8:56. And now new things do I declare. Now I will make new promises, which shall as certainly be fulfilled in their season as old ones were; now I will bestow new favours, such as have not been conferred formerly. Old-Testament blessings you have had abundantly; now I declare New-Testament blessings, not a fruitful country and dominion over your neighbours, but spiritual blessings in heavenly things. Before they spring forth in the preaching of the gospel I tell you of them, under the type and figure of the former things." Note, The receipt of former mercies may encourage us to hope for further mercies; for God is constant in his care for his people, and his compassions are still new. III. The song of joy and praise which should be sung hereupon to the glory of God (v. 10): Sing unto the Lord a new song, a New-Testament song. The giving of Christ for a light to the Gentiles (v. 6) was a new thing, and very surprising. The apostle speaks of it as a mystery which, in other ages, was not made known, as it is now revealed, that the Gentiles should be fellow-heirs, Eph. 3:5, 6. Now, this being the new thing which God declares, the newness of the song which is to be sung on this occasion is this, that whereas, before, the songs of the Lord were very much confined to the temple at Jerusalem (David's psalms were in the language of the Jews only, and sung by them in their own country only; for, when they were in a strange land, they hung their harps on the willow-trees and could not sing the Lord's song, as we find, Ps. 137:2-4), now the songs of holy joy and praise shall be sung all the world over. The Gentile nations shall share equally with the Jews in New-Testament blessings, and therefore shall join in New-Testament praises and acts of worship. There shall be churches set up in Gentile nations and they shall sing a new song. The conversion of the Gentiles is often foretold under this notion, as appears, Rom. 15:9-11. It is here promised that the praises of God's grace shall be sung with joy and thankfulness, 1. By those that live in the end of the earth, in countries that lie most remote from Jerusalem. From the uttermost parts of the earth have we heard songs, ch. 24:16. This was fulfilled when Christianity was planted in our land. 2. By mariners and merchants, and those that go down to the sea, that do business in great waters, and suck the riches of the sea, and so make themselves masters of the fulness thereof and all that is therein, with which they shall praise God, and justly, for it is his, Ps. 24:1; 95:5. The Jews traded little at sea; if therefore God's praises be sung by those that go down to the sea, it must be by Gentiles. Sea-faring men are called upon to praise God, Ps. 107:23. 3. By the islands and the inhabitants thereof, v. 10, and again, v. 12. Let them declare his praise in the islands, the isles of the Gentiles, probably referring to the islands of Greece. 4. By the wilderness and the cities thereof, and the villages of Kedar. These lay east from Jerusalem, as the islands lay west, so that the gospel songs should be sung from the rising of the sun to the going down of the same. The whole Gentile world had been like an island, cut off from communication with God's church, and like a wilderness, uncultivated and bringing forth no fruit to God; but now the islands and the wilderness shall praise God. 5. By the inhabitants of the rock, and those that dwell on the tops of the mountains, not only the Gentiles, but the poorest and meanest and most despicable, those that dwell in cottages, as well as those that inhabit cities and villages. The rude and most barbarous, as the mountaineers commonly are, shall be civilized by the gospel. Or by the inhabitants of the rock may be meant the inhabitants of that part of Arabia which is called Petraea-the rocky. Perhaps the neighbouring countries shared in the joy of the Israelites when they returned out of Babylon and some of them came and joined with them in their praises; but we find not that it was to any such degree as might fully answer this illustrious prophecy, and must conclude that it reaches further, and was fulfilled in that which many other prophecies of the joy of the nations are said in the New-Testament to be fulfilled in, the conversion of the Gentiles to the faith of Christ. When they are brought into the church they are brought to give glory to the Lord; then they are to him for a name and a praise, and they make it their business to praise him. He is glorified in them and by them. |
