Isaiah 44:2

Yet--Though thou hast sinned, yet hear God's gracious promise as to thy deliverance. chosen-- (Isa 41:8).

WE ought not to overlook the first and immediate meaning of these words. There can be no doubt that we have here a promise made to God's ancient people, the Jews. Whatever their sins may have been, God has not forever cast them away. They have become like the dry and thirsty desert, but the day will yet dawn when God's sovereign love shall again visit them and His Spirit shall distil upon them until Israel shall be glorious among the nations and her children shall be multiplied and saved. O that the long-expected day would hasten! Break, hallowed morning, for earth's watchers are growing weary! The twelve tribes right longingly wait for the appearance of Messiah the Prince and we also who believe in Jesus, joyfully expect His advent and the gathering together of Israel. How great will be the day of the Lord's gracious visitation! "For if the casting away of them is the reconciling of the world, what shall the receiving of them be, but life from the dead?" If the fall of them is the riches of the world and the diminishing of them the riches of the Gentiles, how much more their fullness? The vision tarries, but it will surely come! The Glory of the Lord shall be revealed and all flesh shall see it together, for the mouth of the Lord has spoken it. Be it ours to rejoice in that ancient promise, "There shall come out of Sion the Deliverer and shall turn away ungodliness from Jacob: for this is My Covenant unto them, when I shall take away their sins." Leaving this interesting view of the text, we will meditate on it, for practical purposes of comfort to ourselves. Observe that the text begins with the word, "Yet." What an ominous word as to the past! What a cheering word as to the future! "Yet." "Yet." What black words are those which come before it? Surely all is not well. Look at the preceding verses and see.

WE ought not to overlook the first and immediate meaning of these words. There can be no doubt that we have here a promise made to God's ancient people, the Jews. Whatever their sins may have been, God has not forever cast them away. They have become like the dry and thirsty desert, but the day will yet dawn when God's sovereign love shall again visit them and His Spirit shall distil upon them until Israel shall be glorious among the nations and her children shall be multiplied and saved. O that the long-expected day would hasten!

Jesurun - Jeshurun means Israel. This name was given to that people by Moses, Deu 32:15; Deu 33:5, Deu 33:26. The most probable account of it seems to be that in which the Jewish commentators agree; namely, that it is derived from ישר yashar, and signifies upright.

Thus saith the Lord that made thee - (See the note at Isa 43:1). And formed thee from the womb - This is equivalent to the declaration that he was their Maker, or Creator. It means, that from the very beginning of their history as a people, he had formed and moulded all their institutions, and directed all things in regard to them - as much as he is the former of the body from the commencement of its existence. It may be observed that the words, ‘from the womb,’ are joined by some interpreters with the phrase, ‘that formed thee,’ meaning, that he had been the originator of all their customs, privileges, and laws, from the beginning of their history; and by others with the phrase, ‘will help thee,’ meaning, that from the commencement of their existence as a nation, he had been their helper. According to the Masoretic marks of distinction, the former is the true sense. So the Septuagint, Aben Ezra, Kimchi, Lowth, etc.; but Jerome, Luther, and some others, prefer the latter mode. Fear not - (See the note at Isa 41:10). Though you have sinned as a people Isa 43:23-24, Isa 43:27, and though all these heavy judgments have come upon you Isa 43:28, yet you have no reason to fear that God will finally abandon and destroy you. And thou Jeshurun - (וישׁרוּן vayeshurûn). This word occurs but four times in the Bible, as a poetical name for the people of Israel, apparently expressing affection and tenderness (Deu 32:15; Deu 33:5, Deu 33:26; and in this place). It is, says Gesenius (Commentary in loc.), ‘a flattering appellation (schmeichelwort) for Israel,’ and is probably a diminutive from ישׁור yāshûr = ישׁר yāshâr, the passive form in an intransitive verb with an active signification. The ending ון ôn, he adds, is terminatio charitiva - a termination indicating affection, or kindness. […]