1. Behold my servant. The Prophet appears to break off abruptly to speak of Christ, but we ought to remember what we mentioned formerly in expounding another passage, that the prophets, when they promise anything hard to be believed, are wont immediately afterwards to mention Christ; for in him are…

2. He shall not cry aloud. The Prophet shews of what nature the coming of Christ will be; that is, without pomp or splendor, such as commonly attends earthly kings, at whose arrival there are uttered various noises and loud cries, as if heaven and earth were about to mingle.

3. A bruised reed he shall not break. After having declared in general that Christ will be unlike earthly princes, he next mentions his mildness in this respect, that he will support the weak and feeble.

4. He shall not faint, nor be discouraged. The Prophet alludes to the preceding verse, and confirms what he formerly said, that Christ will indeed be mild and gentle towards the weak, but that he will have no softness or effeminacy; for he will manfully execute the commission which he has received…

5. Thus saith Jehovah. He confirms what he said in the beginning of the chapter about the reign of Christ, that he will renew and restore all things; and as this might be thought to be incredible, he has here added a magnificent description of the power of God, by which our faith ought to be…

6. I Jehovah have called thee in righteousness. He again repeats the name of God, in which we ought to supply what he stated in the former verse about his power.

7. That thou mayest open the eyes of the blind. Here he explains more fully for what end Christ shall be sent by the Father, that we may see more clearly what advantage he yields us, and how much we need his assistance.

8. I am Jehovah. Hence infer what is the nature and extent of the disease of unbelief, since the Lord can hardly satisfy himself with any words to express the cure of it. By nature we are prone to distrust, and do not believe God when he speaks, till he entirely subdue our stubbornness.

9. The former things. He now recalls to remembrance the former predictions, by the fulfillment of which he shews that confidence ought to be placed in him for the future; for what we have known by actual experience ought to tend greatly to confirm our belief.

10. Sing to Jehovah. He now exhorts the people to gratitude; for God’s favors ought always to excite us, by the remembrance of them, to give thanks and to celebrate his praises.

11. Let the desert and it’s cities cry aloud. While the Prophet includes all the parts of the world, he mentions particularly those which were better known to the Jews; for on the west Judea had the sea, and on the east the desert and Arabia.

12. Let them give glory to Jehovah. He explains what the nature of that shouting will be, that is, to celebrate the praises of God; for his goodness and mercy shall be everywhere seen; and therefore he enjoins them to celebrate this redemption with a cheerful voice, because the blessed consequences…

13. Jehovah like a giant. What Isaiah now adds is intended to surmount the temptations of believers. He ascribes to God strength and power, that they may know that they shall find in him a sure defense; for in adversity we are perplexed, because we doubt whether or not God will be able to render us…

14. I have kept silence. The Prophet meets the temptations which commonly give us great uneasiness, when God delays his aid. We are tempted by impatience, and dread that his promises are false.

15. I will reduce mountains and hills to a wilderness. The Prophet means that all the defences and military forces on which the wicked plume themselves shall not prevent God from setting his people at liberty.

16. And I will lead the blind. After having shewn that the strength of the enemies cannot prevent God from delivering his people, he proceeds with that consolation to which he had formerly adverted.

17. They shall be driven back. This enables us to see more clearly to whom the former doctrine relates, for it distinguishes between the worshippers of God and the worshippers of idols.

18. O ye deaf, hear, and ye blind. He now employs these words, “blind” and “deaf,” in a sense different from that in which he formerly employed them, (verse 16) when he metaphorically described those who had no understanding, and who were overwhelmed by such a mass of afflictions that they were…

19. Who is blind but my servant? There are some who interpret this verse as if the Prophet were describing the reproaches which wicked men are accustomed to throw out against the prophets; for they retort on the Lord’s servants those reproofs and accusations which they cannot endure.

20. Seeing many things. The Prophet himself explains what is the nature of this blindness of which he spoke, and shews that it is double; and this shews clearly that he spoke of the Jews, who by wicked contempt had quenched God’s light.

21. The Lord is well pleased. In order to aggravate still more the guilt of the Jews, he now shews that it was not God who prevented them from leading a prosperous and happy life.

22. But this people. Isaiah now declares that it is through their own fault that the people are miserable and appointed to destruction, because they reject God, who would otherwise have been inclined to do good to them, and because they deliberately set aside all remedies, and wish for death, as is…

23. Who is there among you? Isaiah continues the same subject; for he means that the Jews are and will be so stupid, that they will not see, even when they are warned; and he expressly addresses them, because, while they ought to have been better educated and taught than others, yet they understood…

24. Who gave Jacob for a prey? These are the matters which Isaiah complains that the Jews did not observe; for they thought either that the sufferings which they endured happened by chance, or that they had not the same strength to resist as their fathers had, and that this was the reason why they…

25. Therefore he hath poured upon him. Because the chastisements by which the Lord had begun, and would afterwards continue, to punish the Jews, were very severe, the Prophet employs metaphorical language to express their vehemence.