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The first shall say to Zion, Behold, behold them "I first to Zion gave the word, Behold they are here" - This verse is somewhat obscure by the transposition of the parts of the sentence, and the peculiar manner in which it is divided into two parallel lines. The verb at the end of the sentence belongs to both parts; and the phrase, Behold, they are here! is parallel to the messenger of glad tidings; and stands like it, as the accusative case to the verb. The following paraphrase will explain the form and the sense of it. "I first, by my prophets, give notice of these events, saying, Behold, they are at hand! and I give to Jerusalem a messenger of glad tidings."

The first shall say to Zion - This translation is unhappy. It does not convey any clear meaning, nor is it possible from the translation to conjecture what the word ‹first‘ refers to. The correct rendering undoubtedly is, ‹I first said to Zion;‘ and the sense is, ‹I, Yahweh, first gave to Zion the announcement of these things. I predicted the restoration of the Jews to their own land, and the raising up of the man who should deliver them; and I only have uttered the prophecies respecting the time and circumstances in which these events would occur.‘ The Septuagint renders it, ‹I will first give notice to Zion, and I will comfort Jerusalem in the way.‘ The Chaldee renders it ‹The words of consolation which the prophets have uttered respecting Zion in the beginning, lo, they are about to come to pass.‘ The sense of the passage is, that no one of the idol-gods, or their prophets, had predicted these events. The first intimation of them had been by Yahweh, and this had been made to Zion, and designed for its consolation.

Behold, behold them - Lo, these events are about to come to pass. Zion, or Jerusalem, was to behold them, for they were intended to effect its deliverance, and secure its welfare. The words ‹Zion‘ and ‹Jerusalem‘ here seem intended to denote the Jewish people in general, or to refer to Jerusalem as the capital of the Jewish nation. The intimation had been given in the capital of the nation, and thence to the entire people.

And I will give - Or rather, I give, or I have given. The passage means, that the hearer of the good tidings of the raising up of a deliverer should be sent to the Jewish people. To them the joyful news was announced long before the event; the news of the raising up of such a man - an event of so much interest to them - was made to them long before the pagan had any intimation of it; and it would occur as the fulfillment of an ancient prophecy recorded among the Jews. The prophet refers here, doubtless, in the main, to his own prophecies uttered so long before the event would occur, and which would be distinctly known when they would be in exile in Babylon.

There needs no more to show the folly of sin, than to bring to notice the reasons given in defence of it. There is nothing in idols worthy of regard. They are less than nothing, and worse than nothing. Let the advocates of other doctrines than that of salvation through Christ, bring their arguments. Can they tell of a cure for human depravity? Jehovah has power which cannot be withstood; this he will make appear. But the certain knowledge of the future must be only with Jehovah, who fulfils his own plans. All prophecies, except those of the Bible, have been uncertain. In the work of redemption the Lord showed himself much more than in the release of the Jews from Babylon. The good tidings the Lord will send in the gospel, is a mystery hid from ages and generations. A Deliverer is raised up for us, of nobler name and greater power than the deliverer of the captive Jews. May we be numbered among his obedient servants and faithful friends.