Behold, I have given him [for] a witness to the people, a leader and commander to the people.
4. Behold, I have given him ] Better, I have appointed him; or, if we adopt the view ( a) above, “I set him” (aorist).
for a witness ] of Jehovah’s power and faithfulness (cf. Isa 43:10, Isa 44:8).
to the people ] peoples (as R.V.).
a leader ] The word ngd (ruler or prince) is used in 2Sa 7:8 of David’s kingship over Israel.
Fuente: The Cambridge Bible for Schools and Colleges
4, 5. ( a) Most modern authorities hold that the person spoken of in Isa 55:4 is the historical David, and that Isa 55:4-5 institute a parallel between the position he occupied in the heathen world of his time and that which Israel shall occupy in the future; the thought expressed, therefore, is that the Messianic hope is transferred from the dynasty to the nation. The view is thus succinctly stated by Driver; “as David became ruler of subject nations (2 Samuel 8), a knowledge of his religion, however imperfect, spread among them; thus he was a ‘witness’ to them. This position of David is idealised in Psa 18:43 (‘Thou makest me a head of nations; a people whom I have not known shall serve me’); and the position, as thus idealised, is here enlarged, and extended in a spiritual sense to Israel (Isa 55:5).” ( Isaiah 2, p. 156.) ( b) Others think that the reference in Isa 55:4 is to the future Messianic king (who is called David in Jer 30:9; Eze 34:23 f.), so that the two verses represent under two aspects the future greatness of Israel. ( c) An intermediate position is taken by some, viz., that Isa 55:4 goes back to the promise made to David, but regards it as one destined to be fulfilled in the person of his son the Messiah. It is very difficult to decide between these conflicting explanations. Against ( b) and ( c) it is urged (1) that the tenses in Isa 55:4 are perfects and are naturally understood of the historic past, since those of Isa 55:5 are futures. (2) The idea of a personal Messiah appears nowhere else in the prophecy. (3) A further objection, which however savours of fastidiousness, is that the Messiah is never named David absolutely, even in Jeremiah 30 and Ezekiel 34. On the other side it may be said, (1) that the distinction of tense is accounted for by the fact that Isa 55:4 speaks of what is really past (viz. Jehovah’s decree concerning the Messiah), whereas Isa 55:5 refers to a consequence still to be manifested. (2) Although the idea of the Messiah is not found elsewhere in the book, there is nothing in the prophet’s conceptions inconsistent with it; where he thinks of Israel as a restored nation he will naturally think of it as represented by a Davidic king. (3) Neither in the fundamental passage (2 Samuel 7) nor in any of those which point back to it (2 Samuel 23; Psalms 18, 89) is anything said of David being a “witness” to the true religion; and it could hardly occur to anyone to think of him as in the first instance a witness and in the second a prince. The third view ( c) seems on the whole the best; the original covenant guarantees an endless dominion to the family of David, and after the restoration this will assume a spiritual character and expand into universal empire in the reign of the Messiah. This interpretation, however, is complicated by the further question as to the relation of the Messiah to the Servant of the Lord. If the Servant be the ideal Israel there is of course no difficulty; the two conceptions stand side by side and are independent. But if he be an individual, he is almost necessarily to be identified with the ideal king, although features are thus introduced into the portrait of the Messiah of which hardly a trace is found in the subsequent literature, until the conception of Messiahship through suffering and death was realised in Christ.
Fuente: The Cambridge Bible for Schools and Colleges
Behold, I have given him – This is evidently the language of God respecting the Messiah, or of David as representing the Messiah. Rosenmuller supposes that the name David here is used to designate the Messiah, and in support of this appeals to Eze 34:23-24; Eze 37:24-25; Jer 30:9; Hos 3:5. An examination of these passages will show that they all refer to the Messiah by the name of David; and it is morally certain that in the passage before us, the name David Isa 55:3 suggested the Messiah. It seems to me that this is to be regarded as a direct address respecting the Messiah, and that the object of the speaker here is to state a reason why he should be embraced. That reason was that God had constituted him as a leader. The Chaldee renders this, Lo, I have constituted him as a prince to the people, a king and ruler over all kingdoms. Kimchi says that it means that the Messiah would be a monitor or a mediator between people and him who would accuse them. Grotius supposes that Jeremiah is intended here; but in that opinion he is destined undoubtedly to stand forever alone. The almost unbroken interpretation, from the earliest times, is that which refers it directly to the Messiah.
For a witness to the people – Noyes renders this, A ruler. Rosenmuller, A monitor, – one whose office it was publicly to admonish, or reprove others in the presence of witnesses. Jerome renders it, A witness. The Septuagint, Marturion – A testimony. The Chaldee ( rab), A prince. The Hebrew word ( ed) means properly a witness Pro 19:5-9; then testimony, witness borne Exo 20:13; Deu 5:17; then a prince, chief, lawgiver, commander. Compare the use of the verb in 2Ki 17:13; Psa 50:7; Psa 81:9; Lam 2:13. The parallelism requires us to understand it in this sense here – as one who stood forth to bear solemn testimony in regard to God to his law, and claims, and plans; and one who, therefore, was designated to be the instructor, guide, and teacher of people.
A leader – Chaldee, A king. The idea is, that he would sustain the relation of a sovereign. One of the important offices of the Messiah is that of king.
A commander – Or, rather, a lawgiver. He would originate the laws and institutions of his people.
Fuente: Albert Barnes’ Notes on the Bible
Isa 55:4-6
Behold I have given Him for a Witness to the people
Witness; Leader; Commander
1.
Most modern authorities hold that the person spoken of in Isa 55:4. is the historical David, and that Isa 55:4-5 institute a parallel between the position he occupied in the heathen world of his time and that which Israel shall occupy in the future; the thought expressed, therefore, is that the Messianic hope is transferred from the dynasty to the nation. The view is thus succinctly stated by Driver: As David became ruler of subject nations (2Sa 8:1-18.), a knowledge of his religion, however imperfect, spread among them; thus he was a witness to them. This position of David is idealized Psa 18:43 (Thou makest me a head of nations; a people whom I have not known shall serve me); and the position, as thus idealized, is here enlarged, and extended in a spiritual sense to Israel (Isa 18:5).
2. Others think that the reference in Isa 18:4 is to the future Messianic king (who is called David in Jer 30:9; Eze 34:23 f.), so that the two verses represent under two aspects the future greatness of Israel.
3. An intermediate position is taken by some, viz that Isa 18:4 goes back to the promise made to David, but regards it as one destined to be fulfilled in the person of his Son, the Messiah. It is very difficult to decide between these conflicting explanations. The third view seems on the whole the best; the original covenant guarantees an endless dominion to the family of David, and after the restoration this will assume a spiritual character and expand into universal empire in the reign of the Messiah. (Prof. J. Skinner, D. D.)
Christ a witness to the people
One who stood forth to bear solemn testimony in regard to God–to His law, and claims, and plans; and One who was therefore designated to be the Instructor, Guide, and Teacher of men. (A Barnes, D. D.)
Christ the Fathers Witness
I. THE QUALIFICATIONS WHICH WERE REQUISITE. A witness is one who gives evidence, even at the expense of life. This has been so generally received as its meaning, that the original word martyr has been transferred to our own language, without any material alteration of its signification–not that every person who is willing to lay down his life, is therefore a true witness, but he cannot be a true witness without it. There are many qualifications requisite beside this, and we shall now examine how far they were possessed by the Lord Jesus Christ.
1. He must have been an eye-witness of the things He related. He came to bear testimony to things of which the world at large were entirely ignorant, and concerning which He could derive no information, except by being intimately conversant with them. But He who came for a Witness, to bear witness unto the truth, could say, I came forth from the Father, and am come into the world. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him.
2. But He might have possessed this and every other qualification without the willingness to communicate what He knew as an eyewitness. And herein is manifested the exceeding love of the three Persons in the Trinity, towards man. The Father sets Him forth as His gift to sinners–Behold I have given Him. The Son, when before His unjust judge, declares, To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. And He was anointed with the Holy Ghost, and with power for this particular work.
3. It is also required in a witness that He declare the whole troth, and nothing but the truth. In Rev 1:5 we read–Jesus Christ is the faithful Witness; and in the third chapter He calls Himself the Amen, the faithful and true Witness. Hence it follows that His testimony must contain all needful truth: that natural religion is not sufficient–that as it is a testimony, it can be received only by faith, and no prerequisites are placed by God in the way of a sinner coming to Him. That whilst this testimony is before the mind, it does work effectually in all those who believe, i.e receive it on testimony; and that, as it came from God, it is the imperative duty of all who hear, to believe it, and that God is just in condemning those who believe not.
II. WHAT THAT TRUTH WAS TO WHICH HE BORE TESTIMONY. I am come, says He, a light into the world, that whosoever followeth Me should not walk in darkness, but have the light of life. By this He means to say, that all the world was lying in darkness and the shadow of death, alienated from the life of God by the ignorance that was in them, because of the blindness of their hearts; and it was to strike at the root of every false religion, and every garbled form of His own, that He puts Himself forth as the only Witness, who, from His perfect acquaintance with what He spoke, was qualified to teach those truths which mankind had so perverted.
1. The Lord Jesus Christ came to restore the true knowledge of God, and this He did by testifying, in the first place, to the character of the Father, that God is love.
2. Having thus borne testimony to the Father, He proceeds to bear testimony to Himself. Of Himself He testified that He was the promised Messiah, and that, though man, He was also God.
3. The Lord Jesus likewise was a Witness in declaring that it was the belief of His word, received as a testimony, which should bring salvation.
4. We shall now examine what He says of Himself as being a King, and consequently having a kingdom in the world. Whether He has a kingdom or not in the world is a question we are competent to decide by our own observation of the characters we meet with in our passage through life. But if we can see no signs of it, we must suspend our judgments till we see what the end will be. If He has already established, it will be an additional proof that He is a faithful and true Witness. Now when examined by Pilate, the question was expressly put by him to Jesus, Art thou a king then? to which in the most unequivocal manner He replied, Thou sayest that I am a king. The nature of that kingdom He had as expressly borne testimony,, to–My kingdom is not of this world; now is My kingdom not from hence.But He bore testimony to this fact not only on His trial before Pilate (though this is called the good confession, because he immediately after sealed it with His blood), but in the whole of His public ministry.
III. THE WITNESS OF THE SPIRIT. While Christ was in the world He bore witness to the truth, but when He went hence to the Father, the Spirit was commissioned to lead into all truth those whom He left behind, and they, by His inspiration, have committed it to writing. The Holy Scriptures are, therefore, the testimony of Christ, as it has been witnessed to us by the Spirit. Of this testimony, the whole world are ignorant by nature, and as soon as it is made known to them, the pride and carnal enmity of the unrenewed mind rises in opposition to it. This opposition to the truth of God, it is the especial province of the Spirit of God to overcome, and the way in which He effects this, is by taking of things, i.e the testimony of Christ, and showing them to us, and this He does in such a manner as commends to us, as most lovely, what we before thought most hateful. Many of the children of God are led into and kept in a state of doubt as to their acceptance with God, from thinking that the only witness which the Spirit bears is to the life and conversation, forgetting that these evidences can only flow from the primary witness which He bears to the testimony of Christ. This consideration will also show what it is so important to remember, the connection between soundness and clearness of doctrinal truth with consistency of life. (R. Jessop, M. A.)
Christ as a Witness
Christ as a Witness is–
I. MOST GLORIOUSLY COMMUNICATIVE. Some witnesses are so ignorant that they have but little to say, and others, though better informed, have but little to communicate of importance. What does Christ testify?
1. Of God.
2. Of man.
(1) Mans spiritual existence.
(2) Moral depravity.
(3) Imminent danger.
(4) Future retribution.
3. Of duty. He lived duty.
4. Of mans restoration.
II. MOST UNQUESTIONABLY CREDIBLE. Witnesses are often incredible from two reasons.
1. Their ignorance. They are found to be so imperfectly acquainted with the circumstances of the case to which they testify, that their evidence is either received with suspicion, or rejected as worthless. But is Christ incredible on this ground? No. HIS knowledge is infinite. He knows all about everything of which He testifies. He knows God, man, the universe.
2. Untruthfulness. Many are placed in the witness-box who, though they have a competent intelligence, have no inviolable attachment to truth. Their prevarication destroys the worth of their evidence. Infinitely removed is Christ from this. He is the Truth. Truth is dearer to Him than life. False witnesses abound; but here is One on whose testimony we may and ought to repose with unbounded trust. (Homilist)
Christ given, as a Witness
I. THE PECULIAR FITNESS, OR QUALIFICATIONS, OF JESUS, TO ACT AS A WITNESS FOR GOD TO THE PEOPLE.
1. Jesus was singularly qualified to act as a Witness to the people, because of His being acquainted with the whole counsel of God: whilst His own mind as the Son was in perfect accordance with that of His Father.
2. Jesus was specially qualified to act as a Witness, because of His necessary freedom from all temptation to suppress or mistake any part of the truth. He was from time to time knowingly putting Himself into situations, and bearing, testimony to such views, as were prejudicial to His safety, and endangering His life.
3. Jesus was specially qualified to be a Witness for God to the people, because of His alliance with both in His nature, together with His zeal for Gods glory and the good of men In matters where ordinary witness-bearing is required, the interests of at least two parties are generally concerned, and, in so far, it augurs favourably for the ends of justice, that persons acting as witnesses in the case feel something like equal interest in both.
II. THE MODE OF HIS ACTING IN DISCHARGING THE DUTIES OF HIS OFFICE AS A WITNESS.
1. He witnessed to the effect of confirming that portion of the Scriptures which God had previously given to the Church, as a revelation of His will. That portion is contained in the Old Testament exclusively, such as known to us, and therefore shutting out all Jewish Apocryphas, Talmuds, or Mishnas. To none of these mere human productions did the Lord Jesus ever testify, but in the course of His public teaching He witnessed again and again to the authenticity of the sacred Scriptures, in quoting from them certain, things written concerning Himself by the inspiration of the Almighty.
2. Christ was also a Witness for God to the people, not only in testifying to what had already been written, but in farther adding to the revelation of Heaven. This revelation includes the whole of the New Testament, for this has been added to the Old by the Great Witness of whom we now speak, as an it contains He either delivered orally in the course of His personal ministry, or by the apostles, whose several epistles were written by His inspiration.
3. Jesus was still farther a Witness for God to the people, in the miracles He wrought, and in the holy exemplary life which He led. The many marvellous things He did afforded abundant proof that He came from God, and that consequently His doctrines were true. As God-man He witnessed in the flesh to His own holy law, and in that hath set us aa example that we should follow His steps.
4. Jesus, in acting as a Witness for God to the people, sealed and ratified His testimony in His cruel and ignominious death. (J. Allan.)
Christs triple character
There is no Gospel apart from our Lord Jesus Christ. Hence, it is not at all wonderful that, after the glorious Gospel invitations, expostulations, and exhortations of the first three verses of this chapter, we should come, in the fourth verse, to these words: Behold, I have given Him. I have talked to you about waters, and about wine and milk, and about bread, and about fatness; but, behold, I have given Him, for He is all these,–water, wine, milk, bread, fatness. I have spoken to you about an everlasting covenant even the sure mercies of David; but I mean Him, for He is the great Surety of the covenant, and I have given Him for a covenant of the people. We cannot do without a personal Christ. The first word in our text, Behold, reminds us that this is a theme for wonder. A part of the wonder concerning Christ consists in the fact that His Father has given Him to the people. Not to you, O kings and princes;–not to you, a few aristocrats picked here and there; but, I have givenHim for a witness to the people. He is the peoples Christ, the peoples Leader, the peoples Friend, the peoples King. And the wonder increases when you recollect that the word translated people might be just as accurately rendered nations. No doubt, the Lords intention here is to refer to the Gentiles:–not to the chosen people, Israel, alone; but even to us, sinners of the Gentiles, who were outside the favoured family of the Jews.
I. Let us, with believing eye, SEE OUR LORD IN THREE CHARACTERS OR RELATIONSHIPS.
1. Our blessed Lord is a Witness for the Father,–a Witness concerning the Father. We should never have known what God was like if it had not been that the only-begotten Son, which is in the bosom of the Father, He hath declared Him. If, indeed, I do see God in Christ, what a blessed God He is to me! For who would not love Jesus! Nor is Christ merely the Witness concerning Gods character, but also concerning Gods bearing towards us. How does God feel with regard to His rebellious creatures! He also came to be witness of another matter, namely, that God has set up a kingdom among the sons of men. There is no way of entrance into the kingdom of Divine grace except by regeneration; and Jesus Christ is the Witness of that great truth. Whatever Christ has taught concerning any truth which has to do with our salvation, is His witness upon that point; and if we want to know the truth about anything, we must go to Christ to learn it.
2. The second office of Christ, mentioned in the text, is that, of a Leader to His own people. The word leader might be rendered the foremost; and, truly, Christ is the foremost of all His people,–the standard-bearer among ten thousand, and the altogether lovely. In the Church of God, Jesus Christ is the Leader, because His life is the perfect example of practical holiness. First, He is Gods witness revealing to us the truth; then, next, He is our Example, working out the practical part of that revelation in His own life.
3. The third character our Lord bears, according to our text, is that of Commander. There may be many meanings given to that title, but it seems to me that it must relate mainly to those of His people who are not yet saved. To them, He is a Commander; to them He issues laws as a law- giver, for such is also the sense of the term. But I think there is more, in this title of Christ, than the mere fact of His making the law, and bidding us publish it abroad in His name. He is also a Commander because He has power to enforce His proclamations. He calls a nation that knew Him not, and then they learn to know Him.
II. THE THREE EXCELLENCES OF CHRIST IN CONNECTION WITH THESE THREE OFFICES.
1. Is Christ a Witness? Then He is a true Witness. There are no falsehoods or mistakes in the witness which Christ bears.
2. If our Lord be a Leader, he has, in that capacity, the quality of holiness. You may safely follow wherever He leads you.
3. If He be a Commander, you see in Him Divine power. It is no use having a commander-in-chief who issues proclamations, but who has neither wit nor wisdom in the day of battle.
III. THESE RELATIONSHIPS AND EXCELLENCES DEMAND FROM US THREE DUTIES.
1. Is Christ a true Witness? Then, believe Him.
2. If He be a Leader, and holiness is the mark of His Leadership, then, let us imitate Him.
3. Then, if He be a Commander, what does He require of us? Obedience.
IV. THERE ARE THREE BENEFITS WHICH WILL BE SECURED BY THE PERFORMANCE OF THESE DUTIES.
1. If you do believe Christ, the faithful and true Witness, then you have certainty as to what you believe.
2. Then, if Jesus Christ be our Example, and we imitate Him, the next benefit we obtain is safety.
3. If Christ be our Commander, and He hath all power, and we obey Him, then victory is sure. (C. H. Spurgeon.)
The greatest Gift in time or eternity
I. A DIVINE GIFT.
1. The Father has given His Son.
2. The Son consented to be given.
3. We have the purpose of this Gift avowed. For a Witness, etc.
4. The persons thus favoured. The people.
II. A DIVINE PROMISE made to this Leader and Commander.
1. To call those whom He does not know (Isa 55:5). That must be a strange nation which Christ does not know. There will be people at the last to whom Christ will say, I never knew you; and there arc such people now, whom Christ has never known in this sense. He never spoke with them, He never heard their voice in prayer, He never knew them by mutual acquaintance. And there are nations of this kind of people.
2. Christ is to make run those who do not know Him. People who did not know anything about Christ, and who did not want to know about Him, shall on a sudden hear of Him, and they shall run to Him. I have often noticed that, when such people do come to Christ, they always run to Him.
3. Here is a Divine promise to exert a singular motive power. Because of the Lord thy God, etc, A glorified Christ makes men run to Him.
III. A DIVINE EXHORTATION. (C. H. Spurgeon.)
A Leader and Commander to the people
Our glorified Leader
1. He was typified in David. He has been constituted Prince. His name is made great. His throne shall be for ever. His kingdom shall be made sure. For a great while to come His house shall stand. His name shall be continued as long as the sun, and men shall be blessed in Him. All nations shall call Him happy (Psa 72:1-20.). The type was spoilt by Davids infidelity and sin. But, even though this was so, on Gods side there was no vacillation, no swerving from His purpose. His mercies were sure. Much more in the case of Jesus Christ, the eternal purpose cannot miscarry.
2. This title is applied to Christ after His resurrection. Four times only in the New Testament is Christ called Leader or Prince, and always in resurrection. (Act 3:14-15; Act 5:31; Heb 2:9-10; Heb 12:2.) However translated, whether by Author, Prince, Captain, or Leader, it is the same Greek word, and is applied to Christ as risen.
3. The original meaning of the word is very interesting. Etymologically, it means the first of a file of men, and therefore their leader and commanding officer. This conception, therefore, is presented to our mind, that our Lord is the first of a long procession of souls whom He is leading up from the grave, with its darkness and corruption, through the steeps of air, past principalities and powers, to the very throne of God. He is the First-born from the dead, and therefore Ruler of the kings of the earth. He first, by the resurrection from the dead, has obtained the right to proclaim light to the Gentiles. If this thought of Christ being the first of a long procession is carried out, in respect to the passages mentioned above, it yields great results.
(1) He leads the dead out of death into life.
(2) He leads the vanquished into the victory of the heavenlies.
(3) He leads sufferers through suffering to the perfection, which is only possible as the effect of grievous pain, sanctified through the grace of the Holy Ghost.
(4) He leads also the ranks of believers. (Heb 11:1-40; Heb 12:2.)
(5) These conclusions suggested by the New Testament are substantiated and confirmed by the expression used here. Thou shalt call a nation that Thou knowest not. To whom can this refer, save to the Gentiles, who were once far off? Nations that knew not Thee, shall run unto Thee. Of whom can this be true, save of that vast ingathering suggested to our Lord by the Greeks who came to Him before He died, and concerning whom He said, I, if I be lifted up, will draw all men unto Me? (F. B. Meyer, B. A.)
Christ given as a Leader
He is peculiarly fitted to be a Leader and Commander–
I. BECAUSE HE IS INVESTED WITH FULL POWERS AND AUTHORITY TO ACT ACCORDING TO HIS PLEASURE.
II. BECAUSE OF HIS KNOWING ALL THE DIFFICULTIES THEY HAVE TO ENCOUNTER IN THEIR SOJOURNING AND WARRING CONDITION.
III. BECAUSE OF POSSESSING FULL ABILITY TO INFLUENCE, IN ANY MANNER HE SEES FIT, THE HEARTS OF ALL MEN.
IV. BECAUSE OF THE EXAMPLE HE GAVE IN HIS PERSONAL CONFLICTS WITH HIS ENEMIES, OF WISDOM, FAITHFULNESS, AND COURAGE.
V. BECAUSE OF POSSESSING FULL ABILITY TO REWARD EVERY FAITHFUL FOLLOWER. Who, then, would not wish to fight under the banners of such a Commander? It is no dubious cause, but one that always ends in glory. (J. Allan.)
The peoples Leader
I. GOD HAS APPOINTED JESUS CHRIST TO LEAD US IN THE WAY OF TRUTH.
II. GOD HAS GIVEN JESUS CHRIST TO BE OUR LEADER IN THE PATHS OF RIGHTEOUSNESS.
1. Jesus leads us by showing that God gives us power to walk in the path of righteousness.
2. In following Jesus in the path of righteousness we must employ self-effort. God gives power, but it is requisite for us to use it. Without earnest self-effort, righteousness is impossible. Notice the crawling worm, how it wriggles and struggles to escape from its old self, and how it is rewarded with wings to fly from flower to flower in the garden. Hear the wee bird pecking itself out from its shell.
III. GOD HAS GIVEN CHRIST TO BE OUR LEADER TO THE CALVARY OF SELF-SURRENDER. The inner chamber of the heart is required for the indwelling of God. If the inner man be true, temptation has but little power over us.
IV. JESUS CHRIST HAS BEEN GIVEN TO BE OUR LEADER IN THE WARFARE OF HOLINESS.
V. GOD HAS GIVEN JESUS TO BE OUR LEADER IN THE WRESTLINGS OF PRAYER. Remember that our Leader spent whole nights in prayer to God.
VI. GOD HAS GIVEN JESUS FOR OUR LEADER IN THE INVINCIBILITY OF FAITH.
1. Let us copy His faith in the loving care of our Father.
2. Let those who are teachers of others follow our Leader in His faith in the power of the Gospel.
3. With our Leader, let us have faith that our paths are Divinely directed.
VII. GOD HAS GIVEN CHRIST TO BE OUR LEADER IN THE CONFIDENCE OF HOPE.
VIII. GOD HAS GIVEN CHRIST TO BE OUR LEADER IN THE CAMPAIGN OF LOVE. Wishing well is a good thing, but doing is better. Jesus Christ is our Leader in loving words and active deeds. (W. Birch.)
The grand Chieftain
Assuming that these words apply to Christ, they present Him in a capacity with which the world has ever associated its loftiest ideas of heroism, glory and renown. In many other places Christ is spoken of as an illustrious Chieftain (Jos 5:13; Jos 5:15,; Isa 63:1 – Heb 2:10; Rev 19:11-16). He is the Captain of the Lords hosts. His relation of Commander to His people suggests to us certain ideas concerning the Church.
I. THE CONFLICT OF THE CHURCH. The state of the good here is not a state of conquest but of battle.
1. The enemies are principles, not persons. Error, corruptions, impiety, immorality, wrong in all its forms.
2. The inspiration is benevolent, not selfish. None of the selfish passions, ambition, avarice, revenge, fire the heart and nerve the arm of the true Church in battle. It is pure benevolence, that benevolence which seeketh not its own, which bears each others burdens.
3. The weapons are spiritual, not carnal. Not civil taw, worldly policy, but truth, example, love: we persuade men. Moral suasion, founded on truth, instinct with love, backed by example, is the grand weapon.
II. THE UNITY OF THE CHURCH. All the members of the true Church are as one united army, in one campaign, under one Commander.
1. They unite in the aims of their Commander. All loyal armies are of one mind as to aim, and that aim is the purpose of their chieftain. His aim is to establish judgment, rectitude on the earth, and every member of the true Church has this one master-aim.
2. They unite in the direction of their Commander. His will is their law.
3. They unite in the spirit of their Commander. Every commander seeks to give his master-passion to his army. It is only as he succeeds it can be true to him. The Church of Christ is united by the spirit of Christ, that spirit permeates, centralizes and controls all.
III. THE SUBORDINATION OF THE CHURCH. The subordination of the Church to Christ is–
1. Unconditional.
2. Cordial. It is not so in the martial life of men. Many a soldier is forced, contrary to the wishes of his heart, to subordination to the will of his commander. All the instincts of his manhood often recoil at it. Not so with those under the command of Christ.
3. Permanent human commanders die while the campaign is being accomplished, and soldiers recover their independent wills and become their own masters. Not so with the soldiers of Christ.
IV. THE GLORY OF THE CHURCH
1. Your Commander is all wise. He knows the number, the resources, the stratagems of your antagonists. Nothing in the future will take Him by surprise.
2. Your Commander is all-mighty. There are no difficulties He cannot overcome; no exigencies that He cannot supply
3. Your Commander is all-generous.
4. Christ is a Commander who leads all His soldiers to glory. He makes them kings and priests unto God. Conclusion: Let the battle of our life be a battle fought under this banner. Let this love inspire us to brave deeds. It is said of Trajan that he won the heart of his army because he tore up his robe to bind up the wounds of a soldier who had been stricken down in the field. Let the memory of Christs unparalleled love win our highest sympathies and undivided powers. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
I have given, I have already appointed, and will in due time actually give,
him; the David last mentioned, even Christ, the Son and successor of David, as is plain and certain from the titles and works ascribed to him in this and the following verse. But of this See Poole “Isa 55:3“. For a witness; to be a Prophet or Teacher to declare the counsel and will of God concerning the duty and salvation of men; to bear witness unto the truth, as Christ himself affirmeth, Joh 18:37; to confirm Gods promises, Rom 15:8, and, amongst others, those which respect the calling and reconciliation of the Gentiles; to be a witness for both parties of that covenant made between God and men. To the people; not only to my people of Israel, but to all people, Gentiles no less than Jews, as is evident from the following verse, and from Isa 49:6, and divers other places.
A Leader and Commander; a sovereign Prince to give them laws, and exact their obedience, and in case of their obedience to give them protection and rewards.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. himthe mystical David(Eze 37:24; Eze 37:25;Jer 30:9; Hos 3:5).Given by God (Isa 49:6).
witnessHe bore witnesseven unto death for God, to His law, claims, and plan of redeeminglove (Joh 18:37; Rev 1:5).Revelation is a “testimony”; because it is propounded to bereceived on the authority of the Giver, and not merely because it canbe proved by arguments.
commander“preceptor”[HORSLEY]; “lawgiver”[BARNES].
to the peoplerather,”peoples.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, I have given him for a witness to the people,…. That is, the Messiah, as Aben Ezra, Kimchi, and Ben Melech rightly interpret it. This respects an act past in eternity, in God’s eternal purposes and decrees, when he appointed Christ to the office of a Mediator; and this was an act of his grace, a free gift of his, flowing from his love to his people, both Jews and Gentiles, even all his elect, to whom Christ is a “witness”, both of his father and of himself: of his father, of his good will to men, in forming the scheme of their salvation; of his love to sinners, in the mission of him; of his justice and holiness, which appear in his being the propitiation for sin; of his truth in his promises; of his whole mind and will, with respect to doctrine and worship: he is a witness of himself; of his deity and perfections; of his divine and eternal sonship; of his existence before his incarnation; of his Messiahship; of the end of his coming into the world; of his sufferings, death, and resurrection; of his second coming; and of the several characters he bears: he is a witness of the covenant itself, as well as the surety, Mediator, and messenger of it, and of truth in general; to which he has bore witness by his word and doctrines; by his works and miracles; by his sufferings and death; by the Scriptures of truth; by his Gospel, and the ministers of it; and by his spirit, and a faithful witness he is:
a leader and commander to the people; he is a “leader”, as he is a teacher of his people, who teaches them to profit, and leads them in the way they should go; as a king that guides his subjects with the skilfulness of his hands, as David the type of him did; as a general leads out and on his armies to battle; as a shepherd leads his flock to good pastures; as a guide to those that know not the way; and as one that goes before others by way of example: Christ leads his people out of their own ways into his ways; and he leads them in a right way to the city of their habitation, to heaven at last; and he leads them on gradually and gently, as they are able to bear. He is a “commander” in a military way, a wise, powerful, valiant, and courageous one, and always victorious; and in a political sense, as a King commands his subjects, whose commands are to be obeyed; and indeed they are written on the hearts of his people; they are not grievous, though they cannot be performed in their own strength; nor is it designed that life and salvation should be obtained by the observance of them, but are done to testify subjection to Christ, and gratitude to him. The Targum is,
“behold, I have appointed him a Prince to the people, a King, and a ruler over all kingdoms.”
Fuente: John Gill’s Exposition of the Entire Bible
4. Behold, I have given him a witness to the peoples. The Prophet now explains more fully the reason why he mentioned “David.” It was because into his hand had been committed the promise of a Redeemer that was to come, and this discourse might be expressed with a view to his public character, so far as he was the surety of the covenant; for he did not act for himself individually, but was appointed to be a sort of mediator between God and the people. Yet it is beyond all doubt that the Prophet leads them directly to Christ, to whom the transition from David was easy and natural; as if he had said, “That successor of David shall come forth, by whose hand perfect salvation and happiness hath been promised.”
By calling him “a witness,” he means that the covenant into which he entered shall be ratified and confirmed in Christ. There is a weighty meaning in the word “witness;” for he clearly shows that this covenant shall be proved in Christ, by whom the truth of God shall be made manifest. He will! testify that God is not false. But this testimony consists in doctrine; and if it were not added, we should receive little benefit from Christ’s coming, as it is said, “I will publish the command.” (Psa 2:7) In this sense also Isaiah said in another passage, that Christ will have a mouth like a sword or an arrow. (Isa 49:2)
A leader and instructor. This is added, in order to procure attention to his doctrine; for, if we do not hear him when he speaks, and if we do not embrace by assured faith what he makes known to us concerning the Father’s good pleasure, his power is set aside. In like manner, the name of Christ is pronounced loudly enough by the Papists; but since they refuse to receive him as a teacher and instructor, and acknowledge him merely by name, their boasting is idle and ridiculous.
To the peoples. This was added for the purpose of amplification, because the Church could not be restored to her ancient dignity, or be enlarged, but by assembling the Gentiles; and therefore it was necessary that the voice of Christ should pierce even to the remotest countries, because he has been appointed a “witness, leader, and instructor” to the whole human race.
Fuente: Calvin’s Complete Commentary
CHRIST GIVEN FOR A WITNESS, LEADER, AND COMMANDER
Isa. 55:4. Behold, I have given Him for a witness, &c.
In going into the wide world and entering upon the stern battle of life, feelings of doubt and uncertainty are not unfrequently experienced, especially by the young. They are comparatively ignorant of the difficulties, &c., that are before them; they have heard much from their seniors of the snares, &c., in lifes path; they have read many a story of moral wreck and ruin, or of suffering innocence and unprincipled prosperity, and consequently they often shrink from the arduous duties which spread out before them. How eagerly at this juncture of life do they long for some friend or guide to direct them, and when such an one is found with what unshrinking adherence and tenacity do they cling to that friend. What they so naturally and earnestly desire, and what we all stand in need of, our Heavenly Father has graciously provided in Christ, of whom the prophet speaks in the text.
I. GODS GREATEST GIFT TO MAN.
1. The Person given. His only begotten Son, our Lord Jesus Christ (Isa. 55:3; Eze. 37:25; Joh. 3:16, and others). Given in purpose and in promise, He came in the fulness of timethe completion of the designed period, the exact date when all things were ready for His coming (Gal. 4:4). What an infinitely great and glorious gift! manifesting in the highest possible degree Gods boundless love towards us, for His Son was infinitely dear to Him, and sinners were infinitely vile in His sight (Joh. 3:16; Joh. 15:13; Rom. 5:7-8; Rom. 8:32). Thankseternal thanksbe unto God for His UNSPEAKABLE gift! (Cf. p. 112, 113).
2. To whom He was given. To the peoples or nations of the world universally, as the subsequent verses express The Evangelical Prophet loved to dwell on this delightful truthone of the chief glories of the Gospel (Isa. 25:6, and others). The Messiah was given to be the Saviour, not of the Jews only, but also of the Gentilesthe race that had rebelled, and were in a hopeless condition (Isa. 49:6; Luk. 2:10; Joh. 6:33; Joh. 17:21; 2Co. 5:15; 1Jn. 2:2; Heb. 2:9). What glad tidings of great joy! Christ is Gods great gift to you; receive Him here and NOW.
II. GODS BENEFICENT PURPOSE IN THE GIFT OF HIS SON. He has given Him
1. For a Witness. The office of a witness is to give evidence of some important fact or facts. Thus Christ is a witness (Joh. 18:37). He states facts. He is the great Prophet and Teacher, the perfect Revealer of Divine truth to mankind, of everything necessary to salvation. By the fall man has lost the knowledge of God, and Christ is the only source of spiritual light (Joh. 1:9; Joh. 8:12). All who lived before His advent were enlightened by Him (1Pe. 1:10-11). He bore witness even unto death (1Ti. 6:13).
(1.) To the beneficence of Gods laws.
(2.) To the mercifulness of Gods character, manifested especially in His gracious provision for mans salvationprovision full and free, &c.
(3.) To the justness of Gods claimsbased upon redeeming love.
(4.) To the reliableness of Gods promises.
(5.) To the condemnation of the unbelieving and disobedient (Joh. 3:16-19; Joh. 3:36, and others). As a witness He is
(1.) credible and competent; His credentials are supreme; He is thoroughly acquainted with everything of which He testifies; He can be trusted implicitly without fear.
(2.) Faithful and final, because Divine. False witnesses aboundbeware! But this witness cannot be deceived, nor can He deceive us. Thank God for such a faithful and true witness. Listen to, and confide in His testimony as recorded in the Scriptures of truth (Joh. 8:12).
2. For a Leader. The same word is translated Captain, Ruler, Prince (2Sa. 5:2; 1Sa. 25:30; Eze. 28:2; Dan. 9:25). The expression may be understood in such an extensive meaning, as applied to Christ as possessed of supreme authority and jurisdiction over the Church, and over the world, in His mediatorial capacity. This is the grand glory of Christ our King (Eph. 1:20-23; Rev. 19:16). The office of a leader is to go before, to conduct, &c. As such Christ executes this office
(1.) By the instructions of His Word.
(2.) By His perfect example (Joh. 13:15; 1Pe. 2:21; Heb. 12:2). He never says go, always come; because He has gone before us in hardship and suffering, &c.
He leads us through no darker rooms
Than He went through before.
(3.) By the light of His Spirit.
(4.) By the events of His providence. He has never led one astray, but millions to a glorious character and heaven. Is He your Leader? Can you say, He leadeth me? What an unspeakable blessing is a Divinely guided life (P. D. 1640).
3. FOR A COMMANDER (Zec. 6:13; 1Ch. 16:15-16; Psa. 33:9; Psa. 110:2-3; Isa. 2:3-4). As Commander
(1.) He enlists for the conflict against foes.
(2.) He trains for service.
(3.) He gives orders.
(4.) He provides the weaponsnot carnal.
(5.) He encourages by His presence.
(6.) He leads and goes forward to victory. Are you submitting to His rule, obeying His commands, fighting under His banner, &c. (2Ti. 2:3-4)? Let not other lords have dominion over youHe only has the right. You have been called into His kingdom. But you cannot have Him as your Saviour unless you take Him as your Sovereign. Where Jesus comes He comes to reign. Trajan won the heart of his soldiers by tearing up his royal robe to bind a soldiers wound. The King Immortal gave His life for you.! But if you refuse His righteous reign your danger and doom cannot be exaggerated.A. Tucker.
I. THE GRAND BESTOWMENT.
Christ is the greatest gift God could bestow, or man receive. All that He is, has done, has obtained, is given. This is a gift
1. We could not claim.
2. We did not deserve.
3. We did not ask.
4. We cannot adequately estimate. God only knows the love of God.
II. THE SPECIAL CHARACTERS UNDER WHICH CHRIST IS PRESENTED.
1. As a Witness to the people.
2. As a Leader, &c.
3. As a Commander, &c.
III. THE REGARD DUE TO HIM UNDER THESE CHARACTERS.
1. Is He a Gift? Receive Him with cheerfulness, gratitude, affection.
2. Is He a Witness? Believe and rest upon His faithful word.
3. Is He a Leader? Follow Him in every conflict. Rely upon His presence and wisdom in every emergency, &c.
4. Is He a Commander? Let your obedience to Him as a Sovereign attest your love to Him as Gods chief gift.Samuel Thodey.
I. The representation afforded of the Mediatorial offices of the Saviour. Numerous and varied epithets are employed in sacred Scripture to describe Christ. They are not empty and unmeaning, as among men; but describe a corresponding variety and excellence in His Person and work. Examine the several terms used in the text, and mark their mutual relation and bearing on each other.
1. As a Witness.
2. As a Leader.
3. As a Commander.
II. The circumstances connected with His designation to these offices. They are remarkable, and claim our best attention.
1. He is Divinely appointed.
2. He is graciously bestowed.
3. He was given for the advantage of a countless number.
4. He was given in such a way as to demand our attention. Behold! Contemplate the fact with astonishment. Put yourself under the guidance and control of this great Leader. Confide in Him. Follow the Lamb whithersoever He goeth.George Smith, D.D.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(4) I have given him . . .Better, I gave, the words referring primarily to the historic David (Comp. Psa. 78:70-71), though realised fully only in Him who was the faithful and true witness (Joh. 18:37; Rev. 1:5; Rev. 3:14), the captain or leader of our salvation (Heb. 2:10).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Behold God continues calling attention to the functions of the great Messiah. He desires the people all people to grasp the full idea of Messiah.
I have given him David, Messiah type and antitype; David in supreme royalty, king over all foes and friends; Christ in ascended majesty, but dispensing to weak and strong, low and high, the rich blessings in full scope and adaptation which in his redemptive work he has secured for all who will take of them. He is a witness to the people Better, a monitor, instructor, in all stages; then a leader, commander, and lawgiver; originating laws and institutions for his “people.” As to the idea of “people,” be it ever kept in mind that no race distinctions are allowed, Jew or Gentile is embraced. This is the era of the Gospel, not wholly of schoolmaster training for the Gospel. 5.
Thou Thou Messiah, or Son of David; the idea of kingly glory in the typical David not being yet dropped.
Shalt call Or, invite and bring together.
A nation that thou knowest not That is, the Gentile world, whom he had not hitherto distinguished by covenants of blessing the Davidic nation being still uppermost in thought.
Nations that knew not thee shall run unto thee Become one with the covenant people; run eagerly, on knowing of thee more particularly; as indeed, in early gospel preaching, they did so run.
Because of the Lord thy God And all this, because agreeing to the spirit of his everlasting covenant. Psalms 2; Act 3:13.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Witness to The Peoples ( Isa 55:4-5 ).
Isa 55:4
‘Behold, I have given him for a witness to the peoples,
A prince (nagid) and commander to the peoples.’
In Isa 11:10 the seed of Jesse was given as an ensign, a banner, to the peoples, to which the nations would seek. Here He is, as the Servant, given as a witness to the peoples, with the result that He becomes their prince (nagid – God-appointed leader) and commander. God’s purpose originally for His Servant was that he should be a witness to the peoples (Isa 43:10; Isa 43:12), but in his Israel/Jacob form that witness failed. Now, however, the Servant in His form as the suffering Servant and Davidic king, has become that witness, and as a result receives leadership and command over them under God. The Servant and the Davidic king have become revealed as One, and His kingship will be accomplished by His witness, and not by force.
Isa 55:5
‘Behold you will call a nation that you know not,
And a nation that did not know you will run to you,
Because of Yahweh your God, and for the Holy One of Israel,
For he has glorified you.’
This may be intended as referring to the Servant, the leader and commander of the peoples. Not only will Israel be called back to God by Him, but other nations too will experience the call of God, just as Israel had at Sinai. They too will become His chosen (see Isa 49:6-7). And that response is due to the fact that God Himself has glorified His Servant. The singular ‘nation’ may be intended to cover all nations outside Israel. Compare Psa 18:43 where a similar thing is said of the Davidic king.
Psa 18:43 suggests that ‘a people whom I have not known shall serve me’ is a way of expressing supremacy and overlordship, and the almost instantaneous speed with which that supremacy will be obtained, ‘as soon as they hear of me they will obey me’ (Psa 18:44). It indicates one who is ‘the head of the nations’ and to whom each nation will speedily and gladly come in order to learn of Yahweh (compare 1Ki 8:41-42).
Thus here the idea seems to be that this ruler of the nations will find that as ‘unknown’ nations are first contacted at the edge of His world (the Ancient Near Eastern world), so will they immediately respond to His witness, thus expressing the speed at which the Servant’s message will spread and its total supremacy (compare Zec 8:21-23). And this will occur because Yahweh is with Him, and the Holy One of Israel glorifies Him and reveals His splendour.
The general idea does not alter if we see ‘you’ as faithful Israel, for they go out in the authority of God and of the Servant as His representative.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 55:4. Behold, I have given him, &c. The witness and leader here spoken of, unquestionably, is the Messiah, whom God declares that he had given, not to instruct the Jews only, but also the people of the Gentiles. Instead of commander, Vitringa reads instructor. Christ is the faithful and true witness. See Rev 3:14.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 982
CHRIST A WITNESS AND COMMANDER
Isa 55:4.Behold, I have given him for a Witness to the people, a Leader and Commander to the people.
AMONGST the various means which God used for the spiritual benefit of his ancient people, one was, to provoke them to jealousy, by declaring, that the blessings which they so abused should be transferred to another people, who would make a more suitable improvement of them. From the beginning he warned them of this by Moses: They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation [Note: Deu 32:21.]. Our blessed Lord and his Apostles frequently had recourse to this expedient: and St. Paul tells us, that he had used it, not to irritate his countrymen, but, if possible, to save them [Note: Rom 11:11; Rom 11:15.]. The Prophet Isaiah had this object in view, in the passage before us. He has been expostulating with the Jewish people on their folly and impiety in not seeking after the blessings of salvation, and especially those blessings which God had covenanted to bestow upon them through their exalted Messiah [Note: Compare ver. 3. with Act 13:34.]; and he tells them, that God had given this Messiah, not, as they imagined, to them only, but to the whole Gentile world; who would eventually run to him, and embrace him, and become the heirs of those benefits, which the ungrateful Israelites neglected and despised.
That it is the Messiah who is here spoken of, there can be no doubt. He is often designated by the name of David [Note: Jer 30:9. Eze 34:23-24. Hos 3:5.]: and an unspeakable gift he is to a ruined world [Note: 2Co 9:15.].
We propose to shew,
I.
For what ends he is given
Doubtless he was sent for the salvation of man; according as it written, God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but should have everlasting life [Note: Joh 3:16.]. But there are two ends of his incarnation specified in the text; to which therefore we will confine our attention. He was given,
1.
To be a Witness to the people
[God had from all eternity devised a plan for the redemption of the world through the sufferings of his only-begotten Son. And of this plan the Lord Jesus Christ came to testify. For this office he was well qualified; having concerted the plan together with his Father; as it is written, The counsel of peace was between them both [Note: Zec 6:13.].
Of this stupendous mystery the Lord Jesus testified by the Prophets, hundreds of years before he came into the world. Not one word of all that they delivered on this momentous subject proceeded from themselves: they spoke only as they were moved by the Holy Ghost [Note: 2Pe 1:21.], and as they were instructed by an immediate inspiration from God [Note: 2Ti 3:16.]. The Spirit by whose sacred agency they were moved, was the Spirit of Christ: as St. Peter says: The Prophets, who prophesied of the grace that should come unto us, searched what, or what manner of time, the Spirit of Christ did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow [Note: 1Pe 1:10-11.]. Here both the subject and the author of their testimony are declared to be precisely such as we have affirmed. It was of the wonders of redemption that they testified; and the Author of their testimony was Jesus Christ.
In due time he came down from heaven, and testified of these things in his own person. He had from all eternity been in the bosom of his Father [Note: Joh 1:18.], and was privy to every thing which the Father had ordained [Note: Joh 5:20.]: and at the appointed season he came, as a minister of the circumcision for the truth of God, to confirm the promises made unto the Fathers [Note: Rom 15:8.]: as St. John informs us; He that cometh from heaven is above all: and what he hath seen and heard, that he testifieth [Note: Joh 3:31-32.]. The light which he cast on this mystery was far greater than that which had been given to the Jewish Church: yet the time was not come for the full disclosure of it: he had many things to say, which the people could not hear whilst he was yet sojourning on earth, because the mystery itself yet remained to be accomplished, by his death, and resurrection, and ascension.
He therefore afterwards bore a fuller testimony by his Apostles; who, through that unction of the Holy One who taught them all things and brought all things to their remembrance, testified of the Gospel of the grace of God [Note: Act 20:24.], and declared the whole counsel of God respecting it. To this effect St. John says; We have seen, and do testify, that the Father sent the Son to be the Saviour of the world [Note: 1Jn 4:14.]. The record was the same, by whomsoever it was delivered; namely, that God has given to us eternal life; and that this life is in his Son: he that hath the Son, hath life; and he that hath not the Son of God, hath not life [Note: 1Jn 5:11-12.]. By whomsoever it was delivered also, it was equally the testimony of Christ [Note: 1Co 1:6.], both as having him for its Author, and him for its end.
Hence the appropriate name of Christ, as designating the first great object of his Mission, is, The faithful and true Witness [Note: Rev 1:5; Rev 3:14.].]
2.
To be a Leader and Commander to the people
[Moses, in his day, was a witness from God, to make known to the Jewish people the Divine will: but Joshua was the commander, who was to lead them into the Promised Land, and to give them a full possession of their inheritance. The two offices are combined in Christ; who, whilst he is given for a Witness, is also given for a Leader and Commander to the people. He even appeared to Joshua of old, as Captain of the host of the Lord, from whom alone all Joshuas success should spring [Note: Jos 5:14-15.]. And to us also is he revealed under the same blessed character, The Captain of our salvation [Note: Heb 2:10.]. He is at the head of all his people, and goes forth with them to battle: and all who have enlisted under his banners are to fight as good soldiers of Jesus Christ, and to quit themselves like men [Note: 2Ti 2:3. 1Co 16:13.]; nor are they ever to cense from their conflicts till they have gained the victory [Note: 1Ti 6:12.]. Indeed through him they shall be more than conquerors [Note: Rom 8:37.]: for he will never leave them, till he has fulfilled to them all that he has undertaken, and put them into possession of their promised inheritance [Note: Jos 23:14.].]
From the ends for which he is given, we proceed to shew,
II.
The manner in which he is to be received
This must correspond with Gods design in sending him into the world. He must be received,
1.
With a faith that wavers not
[As he is a Witness to us, we must listen to his testimony with childlike simplicity. If he declare to us the plan of salvation, we must submit to it with the deepest reverence, and not for a moment dispute against it, or attempt to substitute in its place any plan of our own. If he open to us the great and precious promises which God has made in his word, we must rely upon them, and expect their accomplishment with the most assured confidence. If, on the other hand, he denounce the judgments of God against impenitent transgressors, we must tremble at his word, and humble ourselves before him in dust and ashes. As for all that men may say in opposition to his testimony, it must be to us of no greater weight than the dust upon the balance. Our answer must be, To the law and to the testimony: if they speak not according to this word, it is because there is no light in them [Note: Isa 8:20.]. To sit at his feet, like Mary, must be the delight of our souls. We must treasure up in our hearts his every word, even as his own Mother did, whilst he was yet a child [Note: Luk 2:51.]. We must meditate on his sayings day and night [Note: Psalms 1, 2.]. They must be more to us than our necessary food [Note: Job 23:12.], and sweeter to us than honey and the honey-comb. If under any circumstances our faith in his word begin to waver, we must be ashamed of ourselves, and mourn for it, as treating him with the greatest dishonour. Such conduct would be deemed a heinous offence even to a creature like ourselves: how much more offensive then must it be to him! it is nothing less than making God a liar. This is the interpretation which God himself puts upon such conduct [Note: Joh 5:9-10.]. Let us dread lest we be found guilty of this sin; and let us be strong in faith, giving glory to God.]
2.
With an obedience that has no reserves
[The obedience which a soldier owes to his Commander is unbounded. The Commander has only to say, Come, and he cometh; Go, and he goeth; Do this, and he doeth it. He does not think it any excuse for disobedience, that by following the command he shall have to encounter an enemy that will seek his life. On the contrary, the more dangerous the post is that is assigned him, the more he considers himself bound to execute the command with promptitude and zeal: and, if he hesitate through fear, he is deemed unworthy any more to serve his prince: yea, he may account himself happy, if his life be not also forfeited as the penalty of his transgression. Shall there then be any limit to the obedience which we shall render to our heavenly Leader? Shall his commands be disobeyed through fear, or be executed with a timid trembling mind? Shall not his authority awe us, and his example shame us, into a conduct more worthy of our profession? Shall we not account it rather an honour to suffer for him, and be ready at any time, or in any manner, to lay down our lives for his sake? Yes; we must fight the good fight of faith. We must put on the whole armour provided for us, and go forth strong in the Lord, and in the power of his might. We must be studious to learn from day to day, what is his will concerning us; and, once apprised of it, we must set ourselves instantly to obey it. Does it call for self-denial? We should for his sake mortify the flesh with the affections and lusts. Does it summon us to action? Whatever our hand findeth to do, we must do it with our might. We must be ever ready to follow him without the camp, bearing his reproach. There is nothing to which he calls us, which He has not himself both done and suffered; he, without any obligation on his part, except what his own love had imposed upon him: whereas we are bound by our allegiance to the God of heaven, and by all our hopes of acceptance with him in a better world, to war a good warfare: for it is only by being faithful unto death that we can ever obtain the crown of life [Note: Rev 2:10.].
It is said in the words following my text, that the Gentiles to whom this Saviour was given, should run unto him, and glorify his name. I call on you therefore to verify this prediction, and not to receive the grace of God in vain. It is in this way only that you can shew to the Jews what blessings you enjoy, and stir them up to seek a participation of them. And in this way alone can you walk worthy of your high calling, or render to the Lord according to the benefits he has conferred upon you.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
How sweet and blessed is this declaration of Jehovah, concerning the Lord Jesus Christ. Here he is revealed under those distinguishing characters. And is he not the faithful witness in heaven? Called of God the Father, hath he not witnessed the whole truth of God, by his spotless life and holy death? Yea, doth he not now, by his blessed Spirit, confirm the whole, in the hearts, and lives, and consciences of his people? Is he not the leader, the captain, the commander, of his little army, in guiding, directing, strengthening, and making more than conquerors, all his chosen, through this wilderness, to his kingdom above?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 55:4 Behold, I have given him [for] a witness to the people, a leader and commander to the people.
Ver. 4. Behold, I have given him, ] i.e., Christ, called David, Isa 55:3 because typed out by David, promised to him, and sprang of him.
For a witness.
A leader and commander to the people.
a Ut de veritate hac et voluntate Patris testaretur.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Him = Messiah: not David, but David’s Son and David’s Lord.
people = peoples.
Fuente: Companion Bible Notes, Appendices and Graphics
I have: Joh 3:16, Joh 18:37, 1Ti 6:13, Rev 1:5, Rev 3:14
a leader: Isa 49:8-10, Psa 2:6, Jer 30:9, Eze 34:23, Eze 34:24, Dan 9:25, Hos 3:5, Mic 5:2-4, Mat 2:6, Mat 28:18-20, Joh 10:3, Joh 10:27, Joh 12:26, Joh 13:13, 2Th 1:8, Eph 5:24, Heb 2:10, Heb 5:9
Reciprocal: Gen 49:10 – the gathering Jos 5:14 – but as captain 1Sa 16:1 – Jesse 2Sa 5:2 – leddest out 1Ch 11:2 – that leddest Psa 67:4 – govern Psa 81:8 – Hear Pro 8:20 – lead Isa 43:10 – and my servant Eze 37:24 – David Mic 2:13 – breaker Luk 9:35 – hear Joh 3:11 – We speak Joh 10:36 – whom Act 3:22 – him Rom 10:20 – I was made 1Co 11:3 – and the head of Christ Rev 12:7 – Michael
Fuente: The Treasury of Scripture Knowledge
Isa 55:4-5. Behold, I have given him I have already appointed, and will, in due time, actually give the David last mentioned, even Christ, for a witness To declare the will of God concerning the duty and salvation of men; to bear witness to the truth, Joh 18:37; to confirm Gods promises, and, among others, those which respect the calling of the Gentiles; to be a witness of both parts of that covenant made between God and men; to the people Not only to my people of Israel, but to all people, Gentiles no less than Jews, as is evident from the following verse, from Isa 49:6, and divers other places; a leader and commander to the people A sovereign prince, to give them laws and exact their obedience, and in case thereof to give them protection and rewards. Behold thou O Messiah, of whom he spake Isa 55:4, and to whom he now suddenly turns his speech; shalt call Namely, to thyself, and to the knowledge of thy truth, and thereby unto an acquaintance and fellowship with God; a nation that thou knowest not Or, rather, didst not know, namely, with that special knowledge which implies approbation. And nations that knew not thee That had but little knowledge of the living and true God, and no knowledge of the Messiah; shall run unto thee Upon thy call, shall readily and speedily come to thee, to receive instructions from thee, and to follow thee whithersoever thou shalt lead them; because of the Lord thy God Because the Lord shall, by many evident and unquestionable tokens, manifest himself to be thy God, and thee to be his Son and faithful servant. And for the Holy One of Israel Because the God of Israel, the only true God, will highly honour thee by his singular presence with thee; by his almighty power accompanying thy word, and making it effectual for the conversion of an innumerable company, both of Jews and Gentiles; and by confirming thy word with illustrious signs and miracles, and particularly by thy resurrection and glorious ascension. These, and other similar considerations, were the arguments which convinced the Gentiles that Christ was the true Messiah, and that the religion which he taught was the true religion.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
55:4 Behold, I have given {g} him [for] a witness to the people, a leader and commander to the people.
(g) Meaning Christ, of whom David was a figure.
Fuente: Geneva Bible Notes
"Behold" introduces this verse and the next, and suggests comparison of them. The readers are not only to listen to what the Lord says but to look at what He presents. God is the speaker, but who is the "him" that is a witness to the nations and a leader and commander for the peoples? It could be David (Isa 55:3), who witnessed to the character of Yahweh in his ministry. It could be Messiah, who would be a witness (light) to the nations and lead them. It is probably not Israel, since "him" is an unusual way of referring to Israel in this context. Nor is it the people of God more generally. I think the witness is the Servant Messiah, whom David anticipated and prefigured. Watts believed he was Darius. [Note: Watts, Isaiah 34-66, p. 246.] "The faithful mercies of David" (Isa 55:3) point beyond David; they are the faithful mercies promised to David.
". . . the book of the King ([Isaiah] chapters 1-37) portrayed the Messiah as the fulfilment [sic] of the ideal in its royal aspects, but now Isaiah brings the values of the Servant-Messiah within the basic Davidic-Messianic model. It is the Servant, with his prophetic task (Isa 42:1-4; Isa 49:2-3; Isa 50:4), who fulfils the role of Davidic witness to the world [cf. Isa 49:1]." [Note: Motyer, pp. 454-55.]