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. It is generally thought that this points out the end of Christ's calling, that he was sent by the Father to establish "justice" among men, who are destitute of it so long as they have not Christ, and, being given up to all the corruptions of crimes and vices, are held captive under the tyranny of Satan. But because the word "righteousness" has a more extensive signification, I pass by that ingenious distinction; for it is not even said that he shall be called "to righteousness," but this phraseology ought to be viewed as equivalent to the adverbial expression, "righteously," or "in a holy manner." I rather suppose the meaning to be, that Christ was "called in righteousness," because his calling is lawful, and therefore shall be firm and secure. We know that what is not done in a proper and regular manner cannot be of long duration. Or perhaps it will be thought preferable to view it thus, that God, in appointing Christ to restore the Church, seeks no reason but from himself and his own righteousness; but it is certain that this word denotes stability, as if he had said, "faithfully." And will hold thee by thy hand. By "the holding of the hand" he means the immediate assistance of God; as if he had said, "I will direct and establish thee in the calling to which I have appointed thee. In a word, as thy calling is righteous, so I will defend and uphold thee, as if by taking hold of thy hand I were thy leader." I will keep thee. This word "keep" plainly shews what is the meaning of holding by the hand, namely, that Christ will be directed by the Father in such a manner that he shall have him as his protector and guardian, shall enjoy his assistance, and, in short, shall feel his presence in all things. And will place thee for a covenant. He now states the reason why God promises that he will be a guardian to Christ. Besides, the Prophet spoke of the Jews and the Gentiles separately; not that they differ by nature, or that the one is more excellent than the other, (for all need the grace of God, (Romans 3:23,) and Christ has brought salvation to all indiscriminately,) but because the Lord assigned the first rank to the Jews, (Matthew 10:6,) it was therefore proper that they should be distinguished from the others. Accordingly, before "the partition-wall" (Ephesians 2:14) was thrown down, they excelled, not by their merit, but by the favor of God, because with them in the first instance the covenant of grace was made. It may be objected, "Why is Christ appointed to a covenant which was ratified long before? for, more than two thousand years before, God had adopted Abraham, and thus the origin of the distinction was long previous to the coming of Christ." I reply, the covenant which was made with Abraham and his posterity had its foundation in Christ; for the words of the covenant are these, "In thy seed shall all nations be blessed." (Genesis 22:18.) And the covenant was ratified in no other manner than in the seed of Abraham, that is, in Christ, by whose coming, though it had been previously made, it was confirmed and actually sanctioned. Hence also Paul says, "that the promises of God are yea and amen in Christ," (2-Corinthians 1:20,) and in another passage calls Christ "the minister of circumcision, to fulfill the promises which were given to the fathers." (Romans 15:8.) Still more clearly does he declare that Christ is "the peace" of all, so that they who were formerly separated are united in him, and both they who were far off and they who were near are thus reconciled to God. (Ephesians 2:17.) Hence also it is evident that Christ was promised, not only to the Jews, but to the whole world. For a light of the Gentiles. We have here another clear proof of the calling of the Gentiles, since he expressly states that Christ was appointed to be "a light" to them. He calls him a light, because the Gentiles were plunged in the deepest and thickest darkness, at the time when the Lord illuminated none but the Jews. Now, then, the blame lies solely with ourselves, if we do not become partakers of this salvation; for he calls all men to himself, without a single exception, and gives Christ to all, that we may be illuminated by him. Let us only open our eyes, he alone will dispel the darkness, and illuminate our minds by the "light" of truth.

I the Lord have called thee in righteousness - The phrase 'in righteousness' has been very differently understood by different expositors (see the note at Isaiah 41:10). The most probable meaning may be, 'I have done it as a righteous and just God, or in the accomplishment of my righteous purposes. I am the just moral governor of the universe, and to accomplish my purposes of justice and fidelity, I have designated thee to this work.' Lowth has well rendered it, 'For a righteous purpose.' In this work all was righteousness. God was righteous, who appointed him; it was because he was righteous, and could not save without a mediator and an atonement, that he sent him into the world; he selected one who was eminently righteous to accomplish his purpose; and he came that he might establish righteousness on the earth, and confirm the just government of God (see Isaiah 42:21).
And will hold thine hand - I will take thee by the hand, as one does who guides and leads another. The phrase denotes the same as to guard, or keep - as we protect a child by taking him by the hand.
And give thee for a covenant - This is evidently an abbreviated form of expression, and the meaning is, 'I will give or appoint thee as the medium, or means by which a covenant shall be made with the people; or a mediator of the new covenant which God is about to establish with men' (see Isaiah 49:8). A similar expression occurs in Micah 5:5, where it is said of the Messiah, 'and this man shall be the peace;' that is, he shall be the source of peace, or peace shall be established and maintained by him. So in Ephesians 2:14, it is said of him, 'he is our peace.'
Of the people - It has been doubted whether this means the Jewish people, or the Gentiles. Grotius, Hengstenberg, Vitringa, and others understand it of the Jews; Rosenmuller and others, of the Gentiles. It is not easy to determine which is the correct interpretation. But the meaning, as I apprehend, is, not that he would confirm the ancient covenant with the descendants of Abraham, as Hengstenberg and Vitringa suppose, but that his covenant would be established with all, with both Jews and Gentiles. According to this, it will refer to the Jews, not as Jews, or as already interested in the covenant, but as constituting one portion of the world; and the whole expression will mean, that his religion will be extended to Jews and Gentiles: that is, to the whole world.
For a light of the Gentiles - (See Luke 2:32). 'Light' is the emblem of knowledge, instruction, and of the true religion. The Messiah is often called 'light,' and the 'light of the world' (see Matthew 4:16; compare the note at Isaiah 9:2; John 1:4, John 1:7, John 1:9; John 3:19; John 8:12; John 9:5; John 12:35, John 12:46; Revelation 21:23). This is one of the numerous declarations which occur in Isaiah, that the religion of the Messiah would be extended to the pagan world; and that they, as well as the Jews, would be brought to partake of its privileges.

A covenant of the people "A covenant to the people" - For עם am, two MSS. of Dr. Kennicott's, and of my own, read עולם olam, the covenant of the age to come, or the everlasting covenant; which seems to give a clearer and better sense. But I think the word ברית berith, here, should not be translated covenant, but covenant sacrifice, which meaning it often has; and undoubtedly in this place. This gives a still stronger and clearer sense.

I the LORD have called thee in (l) righteousness, and will hold (m) thy hand, and will keep thee, and give thee for a (n) covenant of the people, for a light of the Gentiles;
(l) Meaning, to a lawful and just calling.
(m) To assist and guide you.
(n) As him, by whom the promise made to all nations in Abraham will be fulfilled.

I the Lord have called thee in righteousness,.... Not the Prophet Isaiah, as Jarchi and Aben Ezra interpret it; nor the people of Israel, as Kimchi; but the Messiah, whom Jehovah called to the office of Mediator, in a righteous way and manner, consistent with his own perfections; and not against the will of Christ, but with his full consent: or, "unto righteousness", as some (n); so the Arabic version; to fulfil his righteous purposes, concerning the welfare and salvation of his people; to perform his righteous promises of his coming, and of good things by him; to show his strict vindictive justice against sin, in the punishment of it; and to bring in an everlasting righteousness for his people: or it may be rendered, "I have called thee with righteousness (o)"; Christ came a righteous Person, holy in his nature, harmless in his life, and truly deserved the character of Jesus Christ the righteous:
and will hold thine hand: denoting his presence with him, and nearness unto him; his favour and affection for him; his counsel and direction of him; the support and assistance he gave him; and the strength he received from him as man, to go through his work:
and will keep thee; as the apple of his eye, being dear unto him; from being hurt by his enemies till the time came to be delivered into their hands; and from miscarrying in his work; and from the power of the grave, so as to be long detained in it:
and give thee for a covenant of the people; Christ is a covenantee, a party concerned in the covenant of grace; the representative of his people in it; the surety, Mediator, messenger, and ratifier of it; the great blessing in it; the sum and substance of it; all the blessings and promises of it are in him, and as such he is "given"; it is of God's free grace that he was appointed and intrusted with all this in eternity, and was sent in time to confirm and secure it for "the people"; given him of his Father, redeemed by him and to whom the Spirit applies the blessings and promises of the covenant; even the elect of God, both among Jews and Gentiles, especially the latter, as follows:
for a light of the Gentiles; who were in the dark as to the true knowledge of God and Jesus Christ, and the way of righteousness and salvation by him, and of all divine and spiritual things; now Christ, through the ministry of the word by his Spirit, was a light unto them; by which they were enlightened into their own state and condition by nature, and into the knowledge of himself, and the mysteries of grace.
(n) "Ad, sive in justitiam", Sanctius. (o) "cum justitia", Piscator, Forerius, Cocceius.

in righteousness--rather, "for a righteous purpose" [LOWTH]. (See Isaiah 42:21). God "set forth" His Son "to be a propitiation (so as) to declare His (God's) righteousness, that God might be just, and (yet) the justifier of him which believeth in Jesus" (Romans 3:25-26; compare see on Isaiah 41:2; Isaiah 45:13; Isaiah 50:8-9).
hold . . . hand--compare as to Israel, the type of Messiah, Hosea 11:3.
covenant--the medium of the covenant, originally made between God and Abraham (Isaiah 49:8). "The mediator of a better covenant" (Hebrews 8:6) than the law (see Isaiah 49:8; Jeremiah 31:33; Jeremiah 50:5). So the abstract "peace," for peace-maker (Micah 5:5; Ephesians 2:14).
the people--Israel; as Isaiah 49:8, compared with Isaiah 42:6, proves (Luke 2:32).

Called thee - To declare my righteousness, or faithfulness. With - hold - Will give thee counsel and strength for the work. Give thee - To be the mediator in whom my covenant of grace is confirmed with mankind. The people - Of all people, not only of Jews but Gentiles. A light - To enlighten them with true and saving knowledge.