Isaiah 41:14

Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(14) Fear not, thou worm Jacob.—The servant of Jehovah is reminded that he has no strength of his own, but is “as a worm, and no man” (Psalm 22:6). He had not been chosen because he was a great and mighty nation, for Israel was “the fewest of all people” (Deuteronomy 7:7). As if to emphasise this, the prophet in addressing Israel passes from the masculine to the feminine, resuming the former in the second clause of Isaiah 41:15, where he speaks of its God-given strength.

Thy redeemer . . .—i.e., the Goel of Leviticus 25:48-49, the next of kin, who was the protector, the deliverer, of his brethren (Leviticus 25:43-49). Looking to the numerous traces of the influence of the Book of Job in 2 Isaiah, it seems not improbable that we have in these words an echo of the hope, “I know that my Redeemer liveth” (Job 19:25).

Benson Commentary

Isaiah 41:14-16. Fear not, thou worm Jacob — Who art weak in thyself, despised and trodden under foot by thy proud and potent enemies. I will make thee a new sharp thrashing instrument — Such as were usual in those times and places. Thou shall thrash the mountains and hills — The great and lofty potentates of the world, which set themselves against thee: or, the greater or lesser kingdoms or countries which were enemies to God’s truth and people; so the phrase signifies, Isaiah 2:14, and Psalm 72:3. The expressions of this and the following verse allude to the custom of the eastern countries, of having their thrashing-floors upon the tops of hills and mountains. Thou shalt fan them — When thou hast beaten them as small as chaff; and the wind shall carry them away — They shall no more molest thee; they shall be scattered and lost. And thou shalt glory in the Holy One of Israel — For to him, and not to thyself, thou shalt ascribe thy victory over thine enemies.

Matthew Henry's Concise Commentary

41:10-20 God speaks with tenderness; Fear thou not, for I am with thee: not only within call, but present with thee. Art thou weak? I will strengthen thee. Art thou in want of friends? I will help thee in the time of need. Art thou ready to fall? I will uphold thee with that right hand which is full of righteousness, dealing forth rewards and punishments. There are those that strive with God's people, that seek their ruin. Let not God's people render evil for evil, but wait God's time. It is the worm Jacob; so little, so weak, so despised and trampled on by every body. God's people are as worms, in humble thoughts of themselves, and in their enemies' haughty thoughts of them; worms, but not vipers, not of the serpent's seed. Every part of God's word is calculated to humble man's pride, and to make him appear little in his own eyes. The Lord will help them, for he is their Redeemer. The Lord will make Jacob to become a threshing instrument. God will make him fit for use, new, and having sharp spikes. This has fulfilment in the triumphs of the gospel of Christ, and of all faithful followers of Christ, over the power of darkness. God has provided comforts to supply all their wants, and to answer all their prayers. Our way to heaven lies through the wilderness of this world. The soul of man is in want, and seeks for satisfaction; but becomes weary of seeking that in the world, which is not to be had in it. Yet they shall have a constant supply, where one would least expect it. I will open rivers of grace, rivers of living water, which Christ spake of the Spirit, Joh 7:38,39. When God sets up his church in the Gentile wilderness, there shall be a great change, as if thorns and briers were turned into cedars, and fir-trees, and myrtles. These blessings are kept for the poor in spirit, who long for Divine enlightening, pardon, and holiness. And God will render their barren souls fruitful in the grace of his Spirit, that all who behold may consider it.

Barnes' Notes on the Bible

Fear not - (See the note at Isaiah 41:10).

Thou worm - This word is properly applied as it is with us, to denote a worm, such as is generated in putrid substances Exodus 16:20; Isaiah 14:11; Isaiah 66:24; or such as destroy plants Jonah 4:7; Deuteronomy 28:39. It is used also to describe a person that is poor, afflicted, and an object of insignificance Job 25:5-6 :

Behold even to the moon, and it shineth not;

Yea, the stars are not pure in his sight.

How much less man, that is a worm;

And the son of man which is a worm?

And in Psalm 22:6 :

But I am a worm, and no man;

A reproach of men, and despised of the people.

In the passage before us, it is applied to the Jews in Babylon as poor and afflicted, and as objects of contempt in view of their enemies. It implies that in themselves they were unable to defend or deliver themselves, and in this state of helplessness, God offers to aid them and assures them that they have nothing to fear.

And ye men of Israel - (מתי ישׂראל yı̂s'erâ'ēl methēy). Margin, 'Few men.' There has been a great variety in the explanation of this phrase. Aquila renders it, Τεθνεῶτες Tethneōtes, and Theodotion, Νεκροὶ Nekroi, 'dead.' So the Vulgate, Qui mortui estis ex Israel. The Septuagint renders it, 'Fear not, Jacob, O diminutive Israel' (ὀλιγοστὸς Ἰσραὴλ oligostos Israēl). Chaldee, 'Fear not, O tribe of the house of Jacob, ye seed of Israel.' Lowth renders it, 'Ye mortals of Israel.' The Hebrew denotes properly, as in our translation, 'men of Israel;' but there is evidently included the idea of fewness or feebleness. The parallelism requires us so to understand it; and the word men, or mortal men, may well express the idea of feebleness.

And thy Redeemer - On the meaning of this word, see the notes at Isaiah 35:9; Isaiah 43:1, Isaiah 43:3. It is applied here to the rescue from the captivity of Babylon, and is used in the general sense of deliverer. God would deliver, or rescue them as be had done in times past. He had done it so often, that this might be regarded as his appropriate appellation, that he was the redeemer of his people.

The Holy One of Israel - The Holy Being whom the Israelites adored, and who was their protector, and their friend (see the note at Isaiah 2:4). This appellation is often given to God (see Isaiah 5:19, Isaiah 5:24; Isaiah 10:20; Isaiah 12:6; Isaiah 17:7; Isaiah 29:19; Isaiah 30:11-12). We may remark in view of these verses:

1. That the people of God are in themselves feeble and defenseless. They have no strength on which they can rely. They are often so encompassed with difficulties which they feel they have no strength to overcome, that they are disposed to apply to themselves the appellation of 'worm,' and by ethers they are looked on as objects of contempt, and are despised.

continued...

Jamieson-Fausset-Brown Bible Commentary

14. worm—in a state of contempt and affliction, whom all loathe and tread on, the very expression which Messiah, on the cross, applies to Himself (Ps 22:6), so completely are the Lord and His people identified and assimilated. God's people are as 'worms' in humble thoughts of themselves, and in their enemies' haughty thoughts of them; worms, but not vipers, or of the serpent's seed." [Henry].

men—The parallelism requires the word "men" here to have associated with it the idea of fewness or feebleness. Lowth translates, "Ye mortals of Israel." The Septuagint, "altogether diminutive." Maurer supports English Version, which the Hebrew text best accords with.

the Lord—in general.

and thy redeemer—in particular; a still stronger reason why He should "help" them.

Matthew Poole's Commentary

Thou worm Jacob, who art weak in thyself, and despised and trodden under foot by thy proud and potent enemies.

Gill's Exposition of the Entire Bible

Fear not, thou worm Jacob,.... Being like a worm, exposed to danger, and liable to be trampled upon and crushed, mean and despicable in their own eyes, and in the esteem of others; and it may be Jacob, or the true Israelites, are so called, because of their impurity in themselves, of which they are sensible; and chiefly because of their weakness and impotence to defend themselves, and resist their enemies. It is an observation of Jarchi, Kimchi, and Ben Melech, that the strength of a worm lies in its mouth, which, though tender, can strike the strongest cedar, and penetrate into it; and the latter observes, that the strength of Israel lies in their prayers, as Jacob's did, when, wrestling with the angel, and making supplication, he had power with God, and prevailed. Now, though the saints are such poor, weak, and contemptible things, yet the Lord bids them not fear any of their enemies, he would take their part, and protect them:

and ye men of Israel; the Vulgate Latin version renders it, "ye dead men of Israel" (s); such as were accounted as dead men, and had no more respect shown them than the dead, that are remembered no more; or were exposed to death daily, for the sake of Christ and his Gospel; or that reckoned themselves dead to sin, and did die daily to it, and lived unto righteousness: or, "ye few men of Israel", as others (t) render it; Christ's flock is a little flock, his church is a little city, and few men in it, in comparison of the men of the world:

I will help thee, saith, the Lord, and thy Redeemer, the Holy One of Israel; which is repeated for the confirmation of it, and is the more strongly assured by these characters of a Redeemer of his people out of the hands of all their enemies, and the holy and just God, and sanctifier of them, which he here takes to himself, and makes himself known by.

(s) "mortales Israeliae", Castalio. (t) , Sept. "viri pauci Israel", Munster, Montanus; "Israel, qui pauco es numero", Tigurine version.

Geneva Study Bible

Fear not, thou {m} worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.

(m) Thus he calls them because they were contemned of all the world, and that they considering their own poor estate should seek him for help.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

14–16. Israel itself, in the might of Jehovah, shall be the means of crushing and scattering its foes. The idea, however, is not that of warlike conquest on the part of the Israelites, it is simply that in the contest Israel is as the threshing instrument to the corn, it is armed with an irresistible strength. Cheyne pointed out that in Isaiah 41:14-15 a, Israel is addressed in the fem., but that is in all probability a mere freak of the punctuators, suggested by the fem. “worm.”

thou worm Jacob] Cf. Psalm 22:6; Job 25:6. ye men of Israel] supplies a very weak parallel. It is generally taken as an ellipsis for “ye few men of I.” (as if it were מתי מספר, Genesis 34:30 &c.), but that would have to be expressed. We should probably read with Ewald “thou small worm Israel” (רמת for מתי); the two words for “worm” occur together in Job 25:6 and also in ch. Isaiah 14:11.

I will help] Render, as before, I help.

and thy redeemer, the Holy One] Read with R.V. and thy Redeemer is the Holy One. The word for “Redeemer” is Gô’çl, the technical term for the person charged with the duty of buying back the alienated property of a kinsman, of avenging his death, and certain other obligations (see Leviticus 25:48 f.; Numbers 35:19 ff.; Ruth 3:12 &c.). It is a standing title of Jehovah in the latter part of Isaiah, occurring in 12 passages (the corresponding verb in 6 others). The verb means originally to assert a right by purchase: hence fig. to reclaim, rescue &c.; Driver, Introduction6, p. 418.

Pulpit Commentary

Verse 14. - Thou worm Jacob. Though in thyself the weakest of the weak, grovelling in the dust, a mere worm (Job 25:6; Psalm 22:6), yet thou hast no cause to fear, since God sustains thee. Ye men of Israel; rather, ye handful, Israel (Delitzsch). The term used is one of disparagement, corresponding to the "worm" of the parallel clause. Few and weak though they be, God's people need not fear. Thy Redeemer. The word goel, here used for the first time by Isaiah, is frequent throughout the later chapters (Isaiah 43:14; Isaiah 44:6, 24; Isaiah 47:4; Isaiah 48:17; Isaiah 49:7, 26; Isaiah 54:5, 8; Isaiah 59:20; Isaiah 60:16; Isaiah 63:16). It is used for the "nearest of kin," and "avenger of blood," in the Levitical Law, but has a sense similar to that of the present passage in Job 19:25; Psalm 19:14: 78:35: 103:4; Proverbs 23:11; and Jeremiah 50:34. The sense "redeem" belongs to the verb of which goal is the participle, in Exodus 6:6; Exodus 15:13; Leviticus 25:25, 33, 48, 49; Leviticus 27:13, 19, 21, etc. The Holy One of Israel Isaiah's favourite designation of the Almighty in his covenant relationship to Israel, used eleven times in the earlier chapters (Isaiah 1:35.), once in the middle or historical portion, and thirteen times in the later chapters (Isaiah 40-66.); only used elsewhere in Psalm 71:22; Psalm 78:41; Psalm 89:18; Jeremiah 50:29; and Psalm 51:5 (see Urwick, 'Servant of Jehovah,' pp. 36, 37). Isaiah 41:14

Keil and Delitzsch Biblical Commentary on the Old Testament

The consolatory words, "Fear not," are now repeated, for the purpose of once more adding the promise that Israel will not succumb to its foes, but will acquire power over its enemies. "Fear not, thou worm Jacob, and handful Israel: I will help thee, saith Jehovah; and thy Redeemer is the Holy One of Israel. Behold, I have made thee a threshing roller, a sharp new one, with double edges: thou wilt thresh mountains, and pound them; and hills thou wilt make like chaff. Thou wilt winnow them, and wind carries them away, and tempest scatters them: and thou wilt rejoice in Jehovah, and glory in the Holy One of Israel." Israel, which is now helplessly oppressed, is called "worm of Jacob" (gen. appos.) in compassion, i.e., Jacob that is like a worm, probably with some allusion to Psalm 22:7; for the image of the Messiah enriches itself in these discourses, inasmuch as Israel itself is looked upon in a Messianic light, so that the second David does not stand by the side of Israel, but appears as Israel's heart, or true and inmost essence. The people are then addressed as the "people of Israel," with some allusion to the phrase מספּר מתי (i.e., few men, easily numbered) in Genesis 34:30; Deuteronomy 4:27 (lxx ὀλιγοστὸσ ̓Ισραήλ; Luther, Ir armer hauffe Israel, ye poor crowd of Israel). They no longer formed the compact mass of a nation; the band of the commonwealth was broken: they were melted down into a few individuals, scattered about hither and thither. But it would not continue so. "I help thee" (perfect of certainty) is Jehovah's solemn declaration; and the Redeemer (redemtor, Leviticus 25:48-49) of His now enslaved people is the Holy One of Israel, with His love, which perpetually triumphs over wrath. Not only will He set it free, but He will also endow it with might over its oppressors; samtı̄kh is a perfect of assurance (Ges. 126, 4); mōrag (roller) signifies a threshing-sledge (Arab. naureg, nōreg), which has here the term חרוּץ (Isaiah 28:27) as a secondary name along with חדשׁ, and is described as furnished on the under part of the two arms of the sledge not only with sharp knives, but with two-edged knives (פּיפיּות a reduplication, like מאסּאה in Isaiah 27:8, whereas מימי is a double plural). Just like such a threshing machine would Israel thresh and grind to powder from that time forth both mountains and hills. This is evidently a figurative expression for proud and mighty foes, just as wind and tempest denote the irresistible force of Jehovah's aid. The might of the enemy would be broken down to the very last remnant, whereas Israel would be able to rejoice and glory in its God.