21 Declare and present it. Yes, let them take counsel together. Who has shown this from ancient time? Who has declared it of old? Haven't I, Yahweh? There is no other God besides me, a just God and a Savior; There is no one besides me.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Tell ye. He again challenges all those who might have annoyed the Jews and shaken their faith by their taunts; for he always keeps this object in view, to fortify the faith of the people against all the assaults of the Gentiles. Amidst temptations so numerous and so severe, there was danger lest the Jews should sink under their terrible afflictions, if there had not been powerful arguments on the other side to induce them still to worship and trust the true God; and therefore he permits heathens to produce and bring forward everything that they can find in support of their cause. Let them also take counsel together. These words are added, in order to inspire greater confidence; for the Prophet means, as we have already said, that they will gain nothing, though they "take counsel" among themselves and enter into a conspiracy. Yet, perhaps, he intended also to make it evident that there is nothing but groundless pretense and falsehood in all that infidels contrive for excusing their errors. Whatever then may be the gaudy ostentation with which they plume themselves on their inventions, the Prophet shews that the word of God will be abundantly strong to support the faith of believers. He challenges them to a strict examination, in order to compare with the Law and the prophets all that infidels boast of as having been foretold by their idols. I cheerfully admit what is generally believed, that the Prophet speaks of the redemption of the people; but as the overthrow of the Babylonian monarchy was likewise connected with it, I think that it is also included. Who hath proclaimed this from the beginning? Because there is a repetition of the same statement, mqdm (mikkedem) and m'z (meaz) mean the same thing; as if he had said, "from the beginning," or, "from of old;" for this prophecy was published long before the event happened. Hence believers might with certainty conclude that God had spoken. And a savior. To foreknowledge he adds power, as in a former passage. Yet he likewise describes for what purposes he exerts his power, that is, for "saving" his people.
Tell ye, and bring them near - That is, announce, and bring forward your strongest arguments (see the notes at Isaiah 41:1).
Who hath declared this from ancient time? - Who has clearly announced the events respecting Cyrus, and the conquest of Babylon, and the deliverance from the captivity? The argument is an appeal to the fact that God had clearly foretold these events long before, and that therefore he was the true God. To this argument he often appeals in proof that he alone is God (see the note at Isaiah 41:22-23).
And there is no God else beside me - (See Isaiah 45:5).
A just God - A God whose attribute it is always to do right; whose word is true; whose promises are fulfilled; whose threatenings are executed; and who always does that which, under the circumstances of the case, ought to be done. This does not refer particularly to the fact that he will punish the guilty, but, in the connection here, rather seems to mean that his course would be one of equity.
And a Saviour - Saving his people. It was a characteristic of him, that he saved or preserved his people; and his equity, or truth, or justice, was seen in his doing that. His being 'a just God' and 'a Saviour' are not set here in contrast or contradiction, as if there was any incongruity in them, or as if they needed to be reconciled; but they refer to the same thing, and mean that he was just and true in saving his people; it was a characteristic of him that be was so true to his promises, and so equitable in his government, that he would save them. There is here no unique and special reference to the work of the atonement. But the language is such as will accurately express the great leading fact in regard to the salvation of sinners. It is in the cross of the Redeemer that God has shown himself eminently to be just, and yet a Saviour; true, and merciful; expressing his abhorrence of sin, and yet pardoning it; maintaining the honor of his violated law, and yet remitting its penalty and forgiving the offender. It is here, in the beautiful language of the Psalmist Psalm 85:10, that
Mercy and truth are met together,
Righteousness and peace have kissed each other.
The same idea is expressed in Romans 3:26 : 'That he might be just, and the justifier of him that believeth in Jesus.' It is the glory of the character of God that he can be thus just and merciful at the same time; that he can maintain the honor of his law, secure the stability of his government, and yet extend pardon to any extent. No human administration can do this. Pardon under a human government always does much to weaken the authority of the government, and to set aside the majesty of the law. If never exercised, indeed, government assumes the form of tyranny; if often, the law loses its terrors, and crime will walk fearless through the earth. But in the divine administration, through the atonement, pardon may be extended to any extent, and yet the honor of the law be maintained, for the substituted sufferings of the innocent in the place of the guilty, will in fact do more to restrain from transgression than where the guilty themselves suffer. Of no human administration can it be said that it is at the same time just, and yet forgiving; evincing hatred of the violation of the law, and yet extending mercy to any extent to the violators of the laws. The blending together of these apparently inconsistent attributes belongs only to God, and is manifested only in the plan of salvation through the atonement.
Bring them near; yea, let them take counsel together - For יועצו yoatsu or yivvaatsu, let them consult, the Septuagint read ידעו yedau, let them know. but an ancient MS. has יועדו yoedu, let them come together by appointment; which may probably be the true reading.
Tell ye, and bring them near, and let them take counsel together,.... Tell them what I say of their ignorance and stupidity; and gather them all together, their gods, their makers, and their worshippers, and let them lay their heads together, and consult what proof they are able to give of their divinities, particularly by foretelling things to come:
who hath declared this from ancient time? who hath told it from that time? that is, who of all their gods or priests have ever declared this or anyone thing at any distance of time before it came to pass? either this everlasting salvation of my people, or the redemption by Cyrus, which was a type of it, and was spoken of beforehand? have ever any of them foretold anything like this, and it came to pass as predicted? not one of them.
Have not I the Lord? he had. Christ, by his Spirit in the prophets, signified before hand his sufferings and his death, and the glory that should follow, 1-Peter 1:11 and when he was here on earth, he foretold his being betrayed to the chief priests; his being delivered to the Gentiles; his scourging and crucifixion, and resurrection from the dead; all which came to pass exactly as he had predicted, Matthew 20:18,
and there is no God else beside me; a just God and a Saviour: there is "none beside me", Christ is the one God with the Father and Spirit, and there is no other; nor any Saviour of lost sinners, but him; there is salvation in him, and in no other; and he is "just" in things pertaining to God, in satisfying his justice, and fulfilling his law; he was set forth as Mediator to declare his righteousness, and which is displayed in the work of redemption by him; so that God is just, while he is the justifier of him that believes in him, Romans 3:25.
Challenge the worshippers of idols (Isaiah 41:1).
take counsel together--as to the best arguments wherewith to defend the cause of idolatry.
who . . . from that time-- (Isaiah 41:22-23; see on Isaiah 44:8). Which of the idols has done what God hath, namely, foretold, primarily as to Cyrus; ultimately as to the final restoration of Israel hereafter? The idolatry of Israel before Cyrus' time will have its counterpart in the Antichrist and the apostasy, which shall precede Christ's manifestation.
just . . . and . . . Saviour--righteous in keeping His promises, and therefore a Saviour to His people. Not only is it not inconsistent with, but it is the result of, His righteousness, or justice, that He should save His redeemed (Isaiah 42:6, Isaiah 42:21; Psalm 85:10-11; Romans 3:26).
Take counsel - To maintain the cause of their idols. This - This great work, Babylon's destruction, and the redemption of God's people.
*More commentary available at chapter level.