Isaiah 41:8

But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(8) But thou, Israel, art my servant . . .—The verse is important as the first introduction of the servant of the Lord who is so conspicuous throughout the rest of the book. The idea embodied in the term is that of a calling and election, manifested now in Israel according to the flesh, now in the true Israel of God, realising its ideal, now, as in the innermost of the three concentric circles, in a person who gathers up that ideal in all its intensity into himself. The three phrases find their parallel in St. Paul’s language as to (1) the seed of Abraham according to the flesh; (2) the true seed who are heirs of the faith of Abraham; (3) the seed, which is none other than the Christ Himself (Romans 9:7; Galatians 3:7; Galatians 3:16). Here we have the national aspect, Israel as he is in the idea of God. So in the later language of Christian thought we have (1) the visible Church falling short of the ideal; (2) the spiritual Church approximating to the ideal; (3) Christ Himself, as identified with His people.

The seed of Abraham my friend.—The word for “friend” implies loving as well as being loved. Of all the names of Abraham, it has had the widest currency (comp. 2Chronicles 20:7; James 2:23). For the Arabs of the present time Abraham is still Khalil Allah—the friend of God, or simply, el Khalil, the friend.

Benson Commentary

Isaiah 41:8-13. But thou, Israel, art my servant — Thus the Gentiles show themselves to be the servants of their idols, and own them for their gods: but thou art my people, and I am and will be thy God. Jacob, whom I have chosen — Out of the multitude of idolatrous nations, to be my peculiar people. The seed of Abraham my friend — With whom I made a strict league of perpetual friendship: see Genesis 12:2-3; Genesis 15:1; Genesis 15:8. “The expressions are very endearing: it is honourable to be God’s servant, still more so to be his chosen servant, and to be descended from one to whom he vouchsafed the title of friend, as God did to Abraham, (2 Chronicles 20:7,) the greatest honour that any man is capable of: which glorious privilege Christ was pleased to communicate to his disciples, John 15:13. Thou whom I have taken, &c. — Thou Israel, whom I took to myself, and brought hither in the loins of thy father Abraham, from a remote country, namely, from Chaldea; or, whom I brought out of Babylon into thine own land: which, though yet to come, he may speak of as of a thing past, according to the usual custom of the prophets when foretelling future events. But the former interpretation seems better to agree with the foregoing verse. And called thee from the chief men thereof — From the midst of many great and noble persons, among whom he lived in Chaldea. But the Hebrew, מאציליה, is rendered by Vitringa and Dr. Waterland, from the sides thereof, and by Bishop Lowth, from the extremities thereof, which is probably the prophet’s meaning. I have chosen, and not cast thee away — Or, and will not reject thee: I have chosen thee and thy seed through all generations. They that were incensed against thee shall be confounded — Both because their hopes and designs shall be utterly disappointed, and because the mischief which they contrived against thee shall fall on themselves. They shall be as nothing — Shall come to nothing, or perish. Thou shalt not find them — They shall be so totally consumed, that although thou search for them, thou shalt not be able to find them anywhere in the world. “The powerful monarchies that have been incensed against the church, and have contended with her, have been put to shame, and brought to nothing: and this prediction hath already been fulfilled in the ruin of the Egyptian, Assyrian, Chaldean, Macedonian, and Roman empires, which we now may seek for in vain; for no vestiges of the four former, and scarcely any of the last, can be found; while the church still subsists! In like manner all that now do, or hereafter shall contend with her, shall perish.” — Scott. I the Lord will hold thy hand — Or, will strengthen it, as מחזיקsignifies: I will assist and enable thee to vanquish all thine enemies.

Matthew Henry's Concise Commentary

41:1-9 Can any heathen god raise up one in righteousness, make what use of him he pleases, and make him victorious over the nations? The Lord did so with Abraham, or rather, he would do so with Cyrus. Sinners encourage one another in the ways of sin; shall not the servants of the living God stir up one another in his service? God's people are the seed of Abraham his friend. This is certainly the highest title ever given to a mortal. It means that Abraham, by Divine grace, was made like to God, and that he was admitted to communion with Him. Happy are the servants of the Lord, whom he has called to be his friends, and to walk with him in faith and holy obedience. Let not such as have thus been favoured yield to fear; for the contest may be sharp, but the victory shall be sure.

Barnes' Notes on the Bible

But thou, Israel, art my servant - This is an address directly to the Jews, and is designed to show them, in view of the truths which had just been urged, that God was their protector and friend. Those who relied on idols were trusting to that which could not aid them. But those who trusted in him were safe. For their protection he had raised up Cyrus, for this purpose he had subdued the nations before him. God now expresses to them the assurance that though the nations should be destroyed, yet that he had chosen them, and would remember them, and his promise made to Abraham, their illustrious ancestor. The word 'servant' here is used in a mild and gentle sense, not to denote bondage or slavery, but to denote that they had been engaged in his service, and that he regarded them as subject to his laws, and as under his protection.

Jacob whom I have chosen - The descendants of Jacob, whom I have selected to be my people. Abraham my friend. Hebrew, 'Loving me,' my lover. Abraham was regarded as the friend of God (see 2 Chronicles 20:7). 'And he was called the Friend of God' James 2:23. This most honorable appellation he deserved by a life of devoted piety, and by habitually submitting himself to the will of God. The idea in this verse is, that as they were the descendants of his friend, God deemed himself bound to protect and deliver them according to his gracious promises; and this is one of the many instances where the divine favor is manifested to descendants in consequence of the piety and prayers of their ancestors.

Jamieson-Fausset-Brown Bible Commentary

8. Contrast between the idolatrous nations whom God will destroy by Cyrus, and Israel whom God will deliver by the same man for their forefathers' sake.

servant—so termed as being chosen by God to worship Him themselves, and to lead other peoples to do the same (Isa 45:4).

Jacob … chosen—(Ps 135:4).

my friend—literally, "loving me."

Matthew Poole's Commentary

But thou, Israel, art my servant: thus the Gentiles show themselves to be the servants of their idols, and own them for their god; but thou art my people, and I am and will be thy God.

Whom I have chosen, out of the heap of the idolatrous nations, to be my peculiar people.

Abraham my friend; with whom I made a strict league of perpetual friendship; of which see Genesis 12:2,3 15:1,18.

Gill's Exposition of the Entire Bible

But thou, Israel, art my servant,.... As the great spread and success of the Gospel could not fail of drawing the resentment of the idolatrous Heathens on those who embraced and professed it, and by whom they were grievously persecuted under the Roman emperors; wherefore, to support them under these trials, the Lord speaks these and the following comfortable words unto them; for not carnal, but spiritual Israel are here meant; such who by the power of divine grace were turned from idols to serve the living God, who were made willing to become his servants, and whose honour it was to be so called and accounted; and being so, they might be assured their Lord and Master would protect and defend them, bless and reward them:

Jacob whom I have chosen; Israelites indeed, Jacob like, plain hearted men, wrestling and prevailing ones in prayer with God, whom he chose to be his people, and peculiar treasure; who, though disallowed of men, were like their Lord and Saviour, chosen of God, and precious:

the seed of Abraham my friend: the spiritual seed of Abraham, being believers in Christ, and friends of his, as Abraham was; and whom he uses and shows to be such, by disclosing his secrets to them, John 15:15.

Geneva Study Bible

But thou, Israel, art my {i} servant, Jacob whom I have chosen, the seed of Abraham my friend.

(i) And therefore ought not to pollute yourself with the superstition of the Gentiles.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

8–10. Israel is bidden “Fear not,” because of its peculiar relation to Jehovah.

But thou, Israel] In opposition to the other peoples (Isaiah 41:1). Omit “art” with R.V.

my servant] Cf. Jeremiah 30:10 f., Jeremiah 46:27 f.; Ezekiel 28:25; Ezekiel 37:25,—the only older passages (if those in Jeremiah be really older) where the name is applied to Israel. The title is used in its simplest and widest sense, being applied to the nation as a whole, although of course in its ideal aspect, as it exists in the mind of Jehovah. The idea, however, is already a complex one, although the writer does not as yet analyse it into its different elements. (See Introduction, p. xxxi.) The one fact emphasized in this passage is the irrevocable choice or election of God, by which Israel was from its origin in Abraham constituted His servant. Cf. ch. Isaiah 43:10, Isaiah 44:1 f., Isaiah 49:7.

seed of Abraham my friend] (cf. 2 Chronicles 20:7) lit. “my lover”: but as Duhm remarks Heb. has no single word to express the reciprocal relation of friendship as distinct from companionship. Cf. James 2:23, φίλος θεοῦ ἐκλήθη. So among the Mohammedans, Abraham is designated chalîl ullah, “Friend of God.” Note that Abraham is called “my servant” in Genesis 26:24.

Pulpit Commentary

Verses 8-20. - A PROMISE TO ISRAEL OF GOD'S PROTECTION AND SUPPORT THROUGH THE TROUBLOUS PERIOD THAT IS APPROACHING. Israel is assured

(1) of God's faithfulness (vers. 8, 9);

(2) of special divinely infused strength (ver. 10);

(3) of the infusion of weakness into their enemies (vers. 11, 12);

(4) of external Divine aid (vers. 13, 14);

(5) of an aggressive vigour that shall enable them to scatter their foes (vers. 15, 16); and

(6) of spiritual refreshment even amidst their worst sufferings (vers. 17-19). The eye of the prophet travels perhaps, in part, beyond the period of the Captivity; but he is mainly bent on giving the people grounds of comfort and trust during that trying time. Verse 8. - Israel... my servant (comp. Isaiah 44:1, 2, 21; Isaiah 45:4; Isaiah 48:20; Isaiah 49:3-6, etc.). The title characterizes these later chapters, and, while standing no doubt in some special relation to the "Servant of Jehovah" who is the subject of Isaiah 42:1-5; Isaiah 49:5-7, etc., is perhaps mainly selected, and dwelt on, to console Israel in captivity, when servants of the King of Babylon (2 Chronicles 36:20), by the thought that their true Master was God himself, and that to him, and him only, did they really belong. Jacob whom I have chosen (comp. Isaiah 44:1). (On this "choice," and the love which it implied, see Deuteronomy 7:6-8; Deuteronomy 10:15) Abraham my friend; or, Abraham that loved me. It was the special privilege of Abraham to be known as God's friend (see 2 Chronicles 20:7; James 2:23) among the Hebrews, even as he is among the Arabs to this day. The "friendship" intended comprised, no doubt, both an active and a passive element, but it is the active element which the word principally enforces. Abraham loved God, and showed his love by his obedience. Isaiah 41:8

Keil and Delitzsch Biblical Commentary on the Old Testament

The proof adduced by Jehovah of His own deity closes here. But instead of our hearing whether the nations, with which He has entered upon the contest, have any reply to make, the address turns to Israel, upon which deliverance dawns from that very quarter, from which the others are threatened with destruction. "And thou, Israel my servant, Jacob whom I have chosen, seed of Abraham my friend, thou whom I have laid hold of from the ends of the earth, and called from the corners thereof, and said to thee, Thou art my servant, I have chosen and not despised thee; fear thou not, for I am with thee; be not afraid, for I am thy God: I have chosen thee, I also help thee, I also hold thee with the right hand of my righteousness." The ו before ואתּה connects together antitheses, which show themselves at once to be antitheses. Whereas the nations, which put their trust in idols that they themselves had made, were thrown into alarm, and yielded before the world-wide commotions that had originated with the eastern conqueror, Israel, the nation of Jehovah, might take comfort to itself. Every word here breathes the deepest affection. The address moves on in soft undulating lines. The repetition of the suffix ך, with which אשׁר forms a relative of the second person, for which we have no equivalent in our language (Ges. 123, Anm. 1), gives to the address a pressing, clinging, and, as it were, loving key-note. The reason, which precedes the comforting assurance in Isaiah 41:10, recals the intimate relation in which Jehovah had placed Himself towards Israel, and Israel towards Himself. The leading thought, "servant of Jehovah," which is characteristic of chapters 40-46, and lies at the root of the whole spirit of these addresses, more especially of their Christology, we first meet with here, and that in a popular sense. It has both an objective and a subjective side. On the one hand, Israel is the servant of Jehovah by virtue of a divine act; and this act, viz., its election and call, was an act of pure grace, and was not to be traced, as the expression "I have chosen and not despised thee' indicates, to any superior excellence or merit on the part of Israel. On the contrary, Israel was so obscure that Jehovah might have despised it; nevertheless He had anticipated it in free unmerited love with this stamp of the character indelibilis of a servant of Jehovah. On the other hand, Israel was the servant of Jehovah, inasmuch as it acted out what Jehovah had made it, partly in reverential worship of this God, and partly in active obedience. את־ה עבד, i.e., "serving Jehovah," includes both liturgical service (also עבד absolutely, Isaiah 19:23) and the service of works. The divine act of choosing and calling is dated from Abraham. From a Palestinian point of view, Ur of Chaldaea, within the old kingdom of Nimrod, and Haran in northern Mesopotamia, seemed like the ends and corners of the earth ('ătsı̄lı̄m, remote places, from 'âtsal, to put aside or apart). Israel and the land of Israel were so inseparably connected, that whenever the origin of Israel was spoken of, the point of view could only be taken in Palestine. To the far distant land of the Tigris and Euphrates had Jehovah gone to fetch Abraham, "the friend of God" (James 2:23), who is called in the East even to the present day, chalil ollah, the friend of God. This calling of Abraham was the furthest terminus a quo of the existence of Israel as the covenant nation; for the leading of Abraham was providentially appointed with reference to the rise of Israel as a nation. The latter was pre-existent in him by virtue of the counsel of God. And when Jehovah adopted Abraham as His servant, and called him "my servant" (Genesis 26:24), Israel, the nation that was coming into existence in Abraham, received both the essence and name of a "servant of Jehovah." Inasmuch then as, on looking back to its past history, it would not fail to perceive that it was so thoroughly a creation of divine power and grace, it ought not to be fearful, and look about with timidity and anxiety; for He who had presented Himself at the very beginning as its God, was still always near. The question arises, in connection with the word אמּצתּי, whether it means to strengthen (Isaiah 35:3; Psalm 89:22), or to lay firm hold of, to attach firmly to one's self, to choose. We decide in favour of the latter meaning, which is established by Isaiah 44:14, cf., Psalm 80:16, Psalm 80:18. The other perfects affirm what Jehovah has ever done, and still continues to do. In the expression "by the right hand of my righteousness," the justice or righteousness is regarded pre-eminently on its brighter side, the side turned towards Israel; but it is also regarded on its fiery side, or the side turned towards the enemies of Israel. It is the righteousness which aids the oppressed congregation against its oppressors. The repeated אף heaps one synonym upon another, expressive of the divine love; for ו simply connects, גּם appends, אף heaps up (cumulat). Language is too contracted to hold all the fulness of the divine love; and for this reason the latter could not find words enough to express all that it desired.