ישעיהו, פרק מ״ח, פסוק ט״ז

Prophecy is not a hidden, secretive process. It is a public declaration of divine intent, meant to be heard and understood clearly by the people. The communication between God and humanity relies on absolute transparency and the clear appointment of a messenger.

There is a fundamental question regarding who is actually speaking these words. One perspective suggests a blend of voices. In this view, God begins by declaring that He has never spoken in secret, referring either to the public giving of the Torah at Mount Sinai or to His open guidance of human history. Then, the prophet takes over, announcing his own divine mission [רש״י, שד״ל]. However, the primary approach among commentators is that the prophet Isaiah is the sole speaker from beginning to end [רש י בפירושו השני, אבן עזרא, רד״ק, מצודת דוד, מלבי״ם].

Speaking directly to the people, the prophet asks them to draw near and listen closely rather than hearing the message from afar [מלבי״ם]. He asserts that his previous prophecies were never delivered in hiding but were always shared openly. This refers to his early predictions that have already come to pass, such as the downfall of Sennacherib [רד״ק, מצודת דוד]. Even messages that were not delivered orally were written down and published for the public to see [שד״ל].

The prophet then explains exactly when he became aware of the divine decrees. Several explanations are offered for his presence at the beginning of these plans. He may be testifying that he was present in the heavenly court at the very moment the decree was finalized, as God appoints and designates a prophet even before he is created [רש״י]. Alternatively, he was present when the decree was handed over to the angels who oversee the nations of the world [אבן עזרא]. Another view suggests he was simply ready and prepared to accept his mission the moment the decree was put into action [רד ק בשם אביו]. Furthermore, this presence signifies his courage, showing he was unafraid to speak openly even while living in the Babylonian exile [מלבי״ם].

Transitioning to the present moment, the prophet announces that God has now sent him once again. Having delivered messages in the past, he is now tasked with bringing new prophecies concerning the upcoming fall of Babylon and the future redemption [רש״י, מצודת דוד]. He notes that he is sent along with a divine spirit, a concept understood in a few different ways. Some explain this refers to an angel accompanying the prophet or delivering the message to him [אבן עזרא, רד״ק, מצודת דוד, מצודת ציון], with one specific interpretation identifying this as the angel appointed over the Persian empire [אבן עזרא]. Others understand it as the internal spirit of prophecy resting within the prophet himself [מלבי״ם, רד ק בשם אביו]. Finally, another reading suggests that God sent the prophet specifically through the medium of His divine spirit [רד ק ואבן עזרא בשם רב סעדיה גאון].