And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him.

And he saw that there is not a man: and he stood astonished, because there is none to oppose himself: and his own arm brought salvation to him, and his own justice supported him.

And he saw that there was no man, and he wondered that there was no intercessor; and his arm brought him salvation, and his righteousness, it sustained him.

And He seeth that there is no man, And is astonished that there is no intercessor, And His own arm giveth salvation to Him, And His righteousness, it sustained Him.

And he saw that there was no man, and was surprised that there was no one to take up their cause: so his arm gave salvation, and he made righteousness his support.

And He saw that there was no man, And was astonished that there was no intercessor; Therefore His own arm brought salvation unto Him; And His righteousness, it sustained Him;

And he saw that there was no good man. And he was astonished that there was no one to meet him. And his own arm brought salvation to him, and his own justice strengthened him.

Vidit, inquam, quod non esset vir; et admiratus est quod nemo intercederet (vel, occurreret). Itaque salutem ei attulit (vel, salutem illi fecit) brachium suum; et justitia ejus, ipsa stabilivit eum.

He saw that there was no man. Isaiah continues the same subject, but expresses more, and relates more fully what he had briefly noticed; for what he said in the preceding verse, that "it displeased the Lord that there was no judgment," might have been obscure. In this passage he repeats that the Lord saw that "there was no man" [1] to render assistance to the Church, and that he wondered. He makes use of the verb ystvmm (yishtomem) in the Hithpahel conjugation, [2] for the purpose of denoting that the Lord was the cause of his own astonishment; as if he had said, "He made himself astonished." He wondered that none came forward. Some think that mphgy (maphgiang) means an intercessor; but I think that the meaning is this, that there was none who endeavored to relieve their affliction, that there was no physician who applied his hand to this wound, and that for this reason God "wondered." The reason why he attributes to God this astonishment may be easily understood. By this rebuke he intended to put the Jews to shame, that they might not, according to their custom, resort to hypocritical pretenses for concealing their sins; and, because it was incredible and monstrous that there was not found in a holy and elect people any one that opposed injustice, he represents God as astonished at such a novelty, that the Jews may at length be ashamed and repent. Was it possible that there could be greater obstinacy of which they ought to be ashamed, since by their wickedness they moved God to astonishment? At the same time he rebukes their hypocrisy, if they pretend to have eminent piety and holiness, when God, after a diligent search, did not find even one upright man. He likewise praises and magnifies the unspeakable mercy of God, in condescending to rescue, as if from the depths of hell, a people whose condition was so desperate; for the Jews were undoubtedly reminded by these words in what manner they ought to hope for redemption; namely, because God is pleased to rise up miraculously to save what was lost. Besides, by the word "wonder" he describes also God's fatherly care. It is certain that God is not liable to those passions, so as to wonder at anything as new or uncommon; but he accommodates himself to us, in order that, being deeply moved by a conviction of our evils, we may view our condition with horror. Thus, when he says that "the Lord saw," he means that there is no help in our own industry; when he says that the Lord "wonders," he means that we are excessively dull and stupid, because we neither perceive nor care for the evils of our condition; and yet that our indifference does not prevent the Lord from rendering assistance to his Church. Therefore his arm brought (or, made) salvation to him. By these words he means that we ought not to despair, although we receive no assistance from men. Yet, reducing to nothing every other assistance, he pronounces the salvation of his own nation, and consequently of all mankind, to be owing, from first to last, to God's undeserved goodness and absolute power. Thus, in like manner as, by asserting that God is abundantly sufficient for himself, and has power and strength sufficient to redeem the Jews, he stretches out his hand to the feeble; so, by saying that men can do nothing to promote their salvation, he abases all pride, that, being stripped of confidence in their works, they may approach to God. And we must observe this design of the Prophet; for, in reading the Prophets and Apostles, we must not merely consider what they say, but for what purpose, and with what design. Here, therefore, we ought chiefly to observe the design of the Prophet, that in God alone is there sufficient power for accomplishing our salvation, that we may not look hither and thither; for we are too much disposed to lean on external aids; but that we ought to place the hope of salvation nowhere else than on the arm of God, and that the true foundation of the Church is in his righteousness, and that they do wrong who depend on anything else; since God has borrowed nothing from any but himself. The usefulness of this doctrine is still more extensive; for, although all remedies often fail us, yet the Lord will find sufficient assistance in his own arm. Whenever, therefore, we are destitute of men's assistance, and are overwhelmed by calamities of every kind, and see nothing before us but ruin, let us betake ourselves to this doctrine, and let us rest assured that God is sufficiently powerful to defend us; and, since he has no need of the assistance of others, let us learn to rely firmly and confidently on his aid. Yet we must keep in remembrance the universal doctrine, namely, that the redemption of the Church is a wonderful blessing bestowed by God alone, that we may not ascribe anything to the strength or industry of men. With abhorrence we ought to regard the pride of those who claim for themselves any part of that praise which belongs to God, since in him alone is found both the cause and the effect of our salvation. And his righteousness, it upheld him. Here arm denotes power and strength, and righteousness denotes the integrity which he displays in procuring the salvation of his people, when he is their protector, and delivers them from destruction. [3] When he says that "the arm of God brought to him salvation," this must not be limited to God, and ought not to be taken passively, as if God saved himself, but, actively; so that this salvation refers to the Church, which he has delivered from the bands of enemies.

Footnotes

1 - "And now, when God repents on account of the evil which he has brought on the people, he sees that there is not a righteous man to stand in the gap. (Ezekiel 22:30)" Jarchi. "Rosenmuller, Umbrett, and others, follow Jarchi in supposing 'ys (ish) to be emphatic and to signify a man of the right sort, a man equal to the occasion. This explanation derives some color from the analogy of Jeremiah 5:1; but even there, and still more here, the strength of the expression is increased rather than diminished by taking this phrase in the simple sense of nobody. What was wanted was not merely a qualified man, but any man whatever, to maintain the cause of Israel and Jehovah." Alexander

2 - The verb 'stvmm (yishtomem) denotes a man who stands, and wonders, and remains silent through his wonder." Jarchi

3 - "De mort." "From death."

And he saw that there was no man - That is, no wise and prudent man qualified to govern the affairs of the people. Or, that there was no man qualified to interpose and put an end to these evils; no one qualified to effect a reformation, and to save the nation from the calamities which their sins deserved. The reason why God provided a Redeemer was, that such was the extent and nature of human depravity, that no one on earth could arrest it, and save the world. A similar expression occurs in Isaiah 41:28.
And wondered - This is language adapted to the mode of speaking among men. It cannot be taken literally, as if God was amazed by suddenly coming to the knowledge of this fact. It is designed to express, with great emphasis, the truth, that there was no one to intercede, and that the wicked world was lying in a helpless condition.
That there was no intercessor - On the meaning of the word here rendered 'intercessor,' see the notes at Isaiah 53:6. The Chaldee renders it, 'There was no man who could stand and pray for them.' In Isaiah 63:5, Isaiah expresses the idea in the following language: I looked, and there was none to help; and I wondered that there was none to uphold.'
Therefore his arm - On the meaning of this phrase, see the notes at Isaiah 40:10 (compare Isaiah 51:5; Isaiah 63:5). The idea is, that salvation was to be traced to God alone. It did not originate with man, and it was not accomplished by his agency or help.
And his righteousness, it sustained him - Sustained by the consciousness that he was doing right, he went forward against all opposition, and executed his plan. This is language derived from the mode of speaking among people, and it means that as a man who is engaged in a righteous cause is sustained amidst much opposition by the consciousness of integrity, so it is with God. The cause of redemption is the great cause of righteousness on earth. In this cause the Redeemer was sustained by the consciousness that he was engaged in that which was designed to vindicate the interests of truth and justice, and to promote righteousness throughout the universe.

And wondered that there was no intercessor - This and the following verses some of the most eminent rabbins understand as spoken of the Messiah. Kimchi says that Rabbi Joshua ben Levi proposes this objection: "It is written, 'Behold, he will come in the clouds of heaven as the son of man,' Daniel 7:13; and elsewhere it is written, 'He cometh lowly, and riding upon an ass,' Zac 9:9. How can these texts be reconciled? Thus: If the Jews have merit, he will come unto them in the clouds of heaven; but if they be destitute of merit, he will come unto them riding upon an ass." Now out of their own mouth they may be condemned. They were truly destitute of all merit when Jesus Christ came into Jerusalem riding upon an ass, according to the letter of the above prophecy; and they neither acknowledged nor received him. And that they were destitute of merit their destruction by the Romans, which shortly followed their rejection of him, sufficiently proves.

And he saw that [there was] no man, and wondered that [there was] no intercessor: (o) therefore his arm brought (p) salvation to him; and his righteousness, it sustained him.
(o) Meaning, to do justice, and to remedy the things that were so far out of order.
(p) That is, his Church or his arm helped itself and did not seek aid from any other.

And he saw that there was no man,.... Whose works are good, as the Targum adds; no good man, or faithful and righteous one, that had any regard to truth and justice; that was an advocate for truth, and opposed error, and set on foot a reformation; or was concerned for any of these things, and mourned over the general corruption; not that it must be thought there was not one individual person, but very few, comparatively none; since mention is made before of some that departed from evil, and made themselves a prey:
and wondered that there was no intercessor; to stand up, and pray for them, as the Targum; so it seems a spirit of prayer and supplication will be greatly wanting in the times of latter day darkness, and before latter day glory breaks out: or, "that there was no interposer" (h); none to appear on the side of truth and justice, and on the behalf of those that become a prey to others. "Wonder" is here ascribed to God by an anthropopathy, after the manner of men, as being a marvellous and surprising thing, and almost incredible, that none could be found in so good a cause, and taking the part of injured truth and righteousness; and it expresses the general corruption and defect of religion in those times; and shows that it is not for the goodness of men, or their merits, that the Lord will do what is next said he did:
therefore his arm brought salvation to him; either to himself, and which redounded to his own honour and glory; or to his people, those that became a prey to their enemies; these he rescued out of their hands, and by his own arm of power saved them; or he himself alone wrought out salvation for them, and delivered them from the insults, reproach, and persecution of men, under whatsoever name; so when antichrist, and antichristianism in every form, shall be destroyed, salvation will be ascribed to God alone, Revelation 19:1,
and his righteousness, it sustained him; his righteousness, in taking vengeance on his and his people's enemies; and his faithfulness, in the performance of his promises, will support him in, and carry him through, his work, though attended with difficulties that may seem insuperable to men: this may be understood of Christ, as well as what follows. The Jews (i) interpret this of the Messiah, who should come in an age in which are none but wicked men, as is here said.
(h) "nullum interventorem", Junius & Tremellius. (i) T. Bab. Sanhedrin, fol. 98. 1.

This passage is connected with the following chapters. It is generally thought to describe the coming of the Messiah, as the Avenger and Deliverer of his church. There was none to intercede with God to turn away his wrath; none to interpose for the support of justice and truth. Yet He engaged his own strength and righteousness for his people. God will make his justice upon the enemies of his church and people plainly appear. When the enemy threatens to bear down all without control, then the Spirit of the Lord shall stop him, put him to flight. He that has delivered, will still deliver. A far more glorious salvation is promised to be wrought out by the Messiah in the fulness of time, which all the prophets had in view. The Son of God shall come to us to be our Redeemer; the Spirit of God shall come to be our Sanctifier: thus the Comforter shall abide with the church for ever, John 14:16. The word of Christ will always continue in the mouths of the faithful; and whatever is pretended to be the mind of the Spirit, must be tried by the Scriptures. We must lament the progress of infidelity and impiety. But the cause of the Redeemer shall gain a complete victory even on earth, and the believer will be more than conqueror when the Lord receives him to his glory in heaven.

no man--namely, to atone by his righteousness for the unrighteousness of the people. "Man" is emphatic, as in 1-Kings 2:2; no representative man able to retrieve the cause of fallen men (Isaiah 41:28; Isaiah 63:5-6; Jeremiah 5:1; Ezekiel 22:30).
no intercessor--no one to interpose, "to help . . . uphold" (Isaiah 63:5).
his arm-- (Isaiah 40:10; Isaiah 51:5). Not man's arm, but His alone (Psalm 98:1; Psalm 44:3).
his righteousness--the "arm" of Messiah. He won the victory for us, not by mere might as God, but by His invincible righteousness, as man having "the Spirit without measure" (Isaiah 11:5; Isaiah 42:6, Isaiah 42:21; Isaiah 51:8; Isaiah 53:11; 1-John 2:1).

No man - To appear in the behalf of equity. His arm - He would do his work without help from any other. Righteousness - His justice; seeing there could be no justice found among them, he would avenge the innocent himself.