Text -- Isaiah 49:1-7 (NET)

Ideal Israel Delivers the Exiles

49:1 Listen to me, you coastlands! Pay attention, you people who live far away! The Lord summoned me from birth; he commissioned me when my mother brought me into the world. 49:2 He made my mouth like a sharp sword, he hid me in the hollow of his hand; he made me like a sharpened arrow, he hid me in his quiver. 49:3 He said to me, “You are my servant, Israel, through whom I will reveal my splendor.” 49:4 But I thought, “I have worked in vain; I have expended my energy for absolutely nothing.” But the Lord will vindicate me; my God will reward me. 49:5 So now the Lord says, the one who formed me from birth to be his servant– he did this to restore Jacob to himself, so that Israel might be gathered to him; and I will be honored in the Lord’s sight, for my God is my source of strength– 49:6 he says, “Is it too insignificant a task for you to be my servant, to reestablish the tribes of Jacob, and restore the remnant of Israel? I will make you a light to the nations, so you can bring my deliverance to the remote regions of the earth.” 49:7 This is what the Lord, the protector of Israel, their Holy One, says to the one who is despised and rejected by nations, a servant of rulers: “Kings will see and rise in respect, princes will bow down, because of the faithful Lord, the Holy One of Israel who has chosen you.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 49:1

God turns his speech to the Gentiles, and invites them to hearken to those counsels and doctrines which the Jews would reject.

Wesley: Isa 49:1

Unto Christ: Isaiah speaks these words in the name of Christ.

Wesley: Isa 49:2

As he made me the great teacher of his church, so he made my word, quick and powerful, and sharper than any two - edged sword.

Wesley: Isa 49:2

He will protect me from all mine enemies.

Wesley: Isa 49:2

Like an arrow, whose point is bright and polished; which therefore pierceth deeper.

Wesley: Isa 49:3

As the name of David is sometimes given to his successors, so here the name of Israel may not unfitly be given to Christ, not only because he descended from his loins; but also because he was the true and the great Israel, who, in a more eminent manner, prevailed with God, as that name signifies, of whom Jacob, who was first called Israel, was but a type.

Wesley: Isa 49:4

Lord, thou sayest thou wilt be glorified by my ministry; but I find it otherwise.

Wesley: Isa 49:4

Without any considerable fruit of my word and works among the Israelites.

Wesley: Isa 49:4

My right, the reward which by his promise, and my purchase, is my right.

Wesley: Isa 49:5

To convert the apostate Israelites to God.

Wesley: Isa 49:5

Not brought home to God by my ministry.

Wesley: Isa 49:5

God will not despise me for the unsuccessfulness of my labours, but will honour and glorify me.

Wesley: Isa 49:5

To support and strengthen me under this and all other discouragements.

Wesley: Isa 49:6

The Lord.

Wesley: Isa 49:6

This is but a small favour.

Wesley: Isa 49:6

That remnant of them which shall survive all their calamities.

Wesley: Isa 49:6

The great instrument and author of that eternal salvation which I will give to the Gentiles.

Wesley: Isa 49:7

The Holy One of Israel.

Wesley: Isa 49:7

To Christ, to whom, in the days of his flesh, this description fully agrees: for men, both Jews and Gentiles among whom he lived, did despise him from their hearts; and the nation, of which he was a member, abhorred both his person and his doctrine; and he was so far from being a temporal monarch, that he came in the form of a servant, and was a servant of rulers, professing subjection and paying tribute unto Caesar.

Wesley: Isa 49:7

Though for a time thou shalt be despised, yet after a while thou shalt be advanced to such glory, that kings shall look upon thee with reverence.

Wesley: Isa 49:7

From their seats to worship thee.

Wesley: Isa 49:7

Because God shall make good his promises to thee.

Wesley: Isa 49:7

And although thou shalt be rejected by thine own people, yet God will manifest to the world, that thou, and thou only, art the person whom he hath chosen to be the Redeemer of mankind.

JFB: Isa 49:1

Messiah is here regarded as having been rejected by the Jews (Isa 49:4-5), and as now turning to the Gentiles, to whom the Father hath given Him "for a light and salvation." "Isles" mean all regions beyond sea.

JFB: Isa 49:1

(Isa 44:2; Luk 1:31; Joh 10:36).

JFB: Isa 49:1

His name "Jesus" (that is, God-Saviour) was designated by God before His birth (Mat 1:21).

JFB: Isa 49:2

(Isa 11:4; Rev 19:15). The double office of the Word of God, saving and damnatory, is implied (Isa 50:4; Joh 12:48; Heb 4:12).

JFB: Isa 49:2

(Psa 45:5). "Polished," that is, free from all rust, implies His unsullied purity.

JFB: Isa 49:2

Like a sword in its scabbard, or a shaft in the quiver, Messiah, before His appearing, was hid with God, ready to be drawn forth at the moment God saw fit [HENGSTENBERG]; also always protected by God, as the arrow by the quiver (Isa 51:16).

JFB: Isa 49:3

Applied to Messiah, according to the true import of the name, the Prince who had power with God in wrestling in behalf of man, and who prevails (Gen 32:28; Hos 12:3-4). He is also the ideal Israel, the representative man of the nation (compare Mat 2:15 with Hos 11:1).

JFB: Isa 49:3

(Joh 14:13; Joh 17:1-5).

JFB: Isa 49:4

Messiah.

JFB: Isa 49:4

Comparatively in the case of the greater number of His own countrymen. "He came unto His own, and His own received Him not" (Isa 53:1-3; Luk 19:14; Joh 1:11; Joh 7:5). Only a hundred twenty disciples met after His personal ministry was ended (Act 1:15).

JFB: Isa 49:4

Ultimately, God will do justice to My cause, and reward (Margin for "work," compare Isa 40:10; Isa 62:11) My labors and sufferings. He was never "discouraged" (Isa 42:4; Isa 50:7, Isa 50:10). He calmly, in spite of seeming ill success for the time, left the result with God, confident of final triumph (Isa 53:10-12; 1Pe 2:23). So the ministers of Christ (1Co 4:1-5; 1Pe 4:19).

JFB: Isa 49:5

The reason why He was confident that His work would be accepted and rewarded, namely, because He is "glorious in the eyes of Jehovah," &c.

JFB: Isa 49:5

(Mat 15:24; Act 3:26).

JFB: Isa 49:5

Metaphor from a scattered flock which the shepherd gathers together again; or a hen and her chickens (Mat 23:37). Instead of the text "not," the Keri has the similar Hebrew word, "to Him," which the parallelism favors: "And that Israel may be gathered to Him."

JFB: Isa 49:5

Rather, parenthetically. "For I am glorious, &c., and My God is My strength." Then (Isa 49:6) resuming the words from the beginning of Isa 49:5, "He saith" (I repeat), &c. HORSLEY explains, "Notwithstanding the incredulity of the Jews, Messiah shall be glorified in the conversion of the Gentiles," reading as English Version: but if the Keri be read, "Israel shall at one time or other be gathered, notwithstanding their incredulity during Messiah's sojourn on earth."

JFB: Isa 49:6

"It is too little that Thou shouldest," [HENGSTENBERG], that is, It is not enough honor to Thee to raise up Jacob and Israel, but I design for Thee more, namely, that Thou shouldest be the means of enlightening the Gentiles (Isa 42:6-7; Isa 60:3).

JFB: Isa 49:6

Namely, those remaining after the judgments of God on the nation--the elect remnant of Israel reserved for mercy. LOWTH, with a slight but needless change of the Hebrew, translates for "tribes" and "preserved," the "scions"--the "branches."

JFB: Isa 49:7

Hebrew, "the despised of soul," that is, by every soul, by all men (Isa 52:14-15; Isa 53:3; Isa 50:6-9; Psa 22:6). LOWTH translates, "whose person is despised."

JFB: Isa 49:7

Literally, "who is an abomination to the nation" (Luk 23:18-23). The Jews contemptuously call Him always Tolvi, "the crucified." I prefer, on account of Goi, the Hebrew term for nation being usually applied to the Gentiles, and that for people to the Jews (Hos 1:9; so the Greek terms respectively also Laos and Ethne, Rom 9:25), to take "nation" here collectively for the Gentile world, which also spurned Him (Psa 2:1-3; Act 4:25-27).

JFB: Isa 49:7

(Mat 17:27). He who would not exert His power against the rulers (Mat 26:52-53).

JFB: Isa 49:7

Namely the fulfilment of God's promises (Isa 49:3, Isa 49:6), "when He (shall be) a light to the Gentiles."

JFB: Isa 49:7

To reverence Thee (Psa 72:10-11; Phi 2:10).

JFB: Isa 49:7

Rather, for the parallelism, supply the ellipsis, thus, "Princes shall see and shall worship."

JFB: Isa 49:7

Namely, to His promises.

JFB: Isa 49:7

As God's elect (Isa 42:1).

Clarke: Isa 49:1

Listen, O isles, unto me "Hearken unto me, O ye distant lands"- Hitherto the subject of the prophecy has been chiefly confined to the redemption from the captivity of Babylon; with strong intimations of a more important deliverance sometimes thrown in, to the refutation of idolatry, and the demonstration of the infinite power, wisdom, and foreknowledge of God. The character and office of the Messiah was exhibited in general terms at the beginning of chap. 42.; but here he is introduced in person, declaring the full extent of his commission, which is not only to restore the Israelites, and reconcile them to their Lord and Father, from whom they had so often revolted, but to be a light to lighten the Gentiles, to call them to the knowledge and obedience of the true God, and to bring them to be one Church together with the Israelites, and to partake with them of the same common salvation procured for all by the great Redeemer and Reconciler of man to God.

Clarke: Isa 49:2

And he hath made my mouth like a sharp sword "And he hath made my mouth a sharp sword"- The servant of God, who speaks in the former part of this chapter, must be the Messiah. If any part of this character can in any sense belong to the prophet, yet in some parts it must belong exclusively to Christ; and in all parts to him in a much fuller and more proper sense. Isaiah’ s mission was to the Jews, not to the distant nations, to whom the speaker in this place addresses himself. "He hath made my mouth a sharp sword;""to reprove the wicked, and to denounce unto them punishment,"says Jarchi, understanding it of Isaiah. But how much better does it suit him who is represented as having "a sharp two-edged sword going out of his mouth,"Rev 1:16; who is himself the Word of God; which word is "quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart;"Heb 4:12. This mighty Agent and Instrument of God, "long laid up in store with him, and sealed up among his treasures,"is at last revealed and produced by his power, and under his protection, to execute his great and holy purposes. He is compared to a polished shaft stored in his quiver for use in his due time. The polished shaft denotes the same efficacious word which is before represented by the sharp sword. The doctrine of the Gospel pierced the hearts of its hearers, "bringing into captivity every thought to the obedience of Christ."The metaphor of the sword and the arrow, applied to powerful speech, is bold, yet just. It has been employed by the most ingenious heathen writers, if with equal elegance, not with equal force. It is said of Pericles by Aristophanes, (see Cicero, Epist. ad Atticum, 12:6): -

Οὑτως εκηλει, και μονος των ῥητορω

Το κεντρον εγκατελειπε τοις ακροωμενοις.

Apud. Diod. lib. xii

His powerful speec

Pierced the hearer’ s soul, and left behin

Deep in his bosom its keen point infixed

Pindar is particularly fond of this metaphor, and frequently applies it to his own poetry: -

Επεχε νυν σκοπῳ τοξον

Αγε, θυμε. τινα βαλλομε

Εκ μαλθακας αυτε φρε -

νος ευκλεας οΐστου

Ἱεντες -

Olymp. 2:160

"Come on! thy brightest shafts prepare

And bend, O Muse, thy sounding bow

Say, through what paths of liquid ai

Our arrows shall we throw?’

West

See also ver. 149 of the same ode, and Olymp. Heb 9:17, on the former of which places the Scholiast says, τροπικος ὁ λογος· βελη δε τους λογους εορηκε, δια το οξυ και καιριον των εγκωμιων . "He calls his verses shafts, by a metaphor, signifying the acuteness and the apposite application of his panegyric.

This person, who is (Isa 49:3) called Israel, cannot in any sense be Isaiah. That name, in its original design and full import, can only belong to him who contended powerfully with God in behalf of mankind, and prevailed, Gen 32:28. After all that Vitringa, Bp. Lowth, and others have said in proof of this chapter speaking of the Messiah, and of him alone, I have my doubts whether sometimes Isaiah, sometimes Cyrus, and sometimes the Messiah, be not intended; the former shadowing out the latter, of whom, in certain respects, they may be considered the types. The literal sense should be sought out first; this is of the utmost importance both in reading and interpreting the oracles of God.

Clarke: Isa 49:5

And now, saith the Lord "And now, thus saith Jehovah"- The word כה coh , before אמר amar , is dropped out of the text: it is supplied by eight MSS. (two ancient) of Dr. Kennicott’ s, two of De Rossi’ s, and the Septuagint, Syriac, and Vulgate

Though Israel be not gathered "And that Israel unto him might be gathered"- Five MSS. (two ancient) confirm the Keri, or marginal correction of the Masoretes, לו lo , unto him, instead of לא lo , not, in the text; and so read Aquila; and the Chaldee, Septuagint, and Arabic omit the negative. But the Septuagint, MSS. Pachom, and 1. D. 2 express also the Keri לו lo by προς αυτον, to him.

Clarke: Isa 49:6

And to restore the preserved of Irsrae "And to restore the branches of Israel"- נצירי netsirey , or נצורי netsurey , as the Masoretes correct it in the marginal reading. This word has been matter of great doubt with interpreters: the Syriac renders it the branch, taking it for the same with נצר netser , Isa 11:1. See Michaelis Epim. in Praelect. xix.

Clarke: Isa 49:7

The Redeemer of Israel, and his Holy One "The Redeemer of Israel, his Holy One" - "Perhaps we should read לקדושו likdosho ,"Secker: that is, to his Holy One. The preceding word ends with a ל lamed , which might occasion that letter’ s being lost here. The Talmud of Babylon has וקדושו ukedosho , and his Holy One

Clarke: Isa 49:7

To him whom man despiseth "To him whose person is despised" - "Perhaps we should read נבזה nibzeh ,"Secker; or בזוי bazui , Le Clerc; that is, instead of the active, the passive form, which seems here to be required.

Calvin: Isa 49:1

1.Hear me, O islands! After having treated of the future deliverance of the people, he comes down to Christ, under whose guidance the people were brought out of Babylon, as they had formerly been brought out of Egypt. The former prophecy must have been confirmed by this doctrine; because they would scarcely have hoped that the Lord would deliver them, if they had not placed Christ before their eyes, by whom alone desponding souls can be comforted and strengthened; for from him they ought not only to expect eternal salvation, but ought equally to expect temporal deliverance. Besides, it is customary with the prophets, when they discourse concerning the restoration of the Church, to bring Christ into view, not only because he would be the minister of the Church, but because on him was founded the adoption of the people. The Jews also, or, at least, such of them as have any soundness of understanding, admit that this passage cannot be understood as relating to any other person than Christ. But still the train of thought which we have pointed out has not been perceived by every interpreter; for the Prophet does not, by a sudden transition, mention Christ, but interweaves this with the former subject, because in no other manner could the people entertain the hope of deliverance, since on him depended their reconciliation with God. And in order that the style might be more energetic, he introduces Christ as speaking, and addresses not only the Jews but nations that were beyond the sea, and foreign nations who were at a great distance from Judea, to whom, as we have formerly remarked, ¹ he gives the name of “Islands.”

Jehovah hath called me from the womb A question arises, What is the nature of this calling? For, seeing that we were

“chosen in Christ before the creation of the world,”
(Eph 1:4,)

it follows that election goes before this calling; for it is the commencement and foundation of our election. Accordingly, it might be thought that Isaiah says far less than the occasion demands, when he says that he was “called from the womb;” for he had been called long before. But the answer is easy; for the subject here treated of is not eternal election, by which we are adopted to be his sons, but only the appointment or consecration by which Christ is set apart to that office, that no man may think that he intruded into it without being duly authorized. “For no man,” as the Apostle says,

“taketh this honor upon himself, but he who is called by God, as Aaron was. So also Christ glorified not himself to be made a high priest, but he who spake to him, Thou art my Son; this day have I begotten thee.” (Heb 5:4.)

Moreover, the Prophet does not describe the commencement of the period, as if it were only from the womb that God began to call him; but it is as if he had said, “Before I came out of the womb, God had determined that I should hold this office.” In like manner Paul also says that he was “set apart from the womb,” (Gal 1:15,) though he had been “elected before the creation of the world.” (Eph 1:4.) To Jeremiah also it is said, “Before thou camest out of the womb, I knew thee.” (Jer 1:5.) In short, the meaning is, that Christ was clothed with our flesh by the appointment of the Father, in order that he might fulfill the office of Redeemer, to which he had been appointed.

From my mother’s belly he hath had my name in remembrance This has the same import as the former clause; for by “the remembrance of the name” is meant familiar acquaintance. He therefore distinguishes himself from the ordinary rank of men, because he was elected to an uncommon and remarkable office.

Calvin: Isa 49:2

2.And he hath placed my mouth as a sharp sword, he employs a twofold comparison, that of “a sword” and of “a quiver,” in order to denote the power and energy of the doctrine; and he shews why he was called, and why he was honored by a name so excellent and illustrious, namely, that he may teach; for this is what he means by the word “mouth.” Christ hath therefore been appointed by the Father, not to rule, after the manner of princes, by the force of arms, and by surrounding himself with other external defences, to make himself an object of terror to his people; but his whole authority consists in doctrine, in the preaching of which he wishes to be sought and acknowledged; for nowhere else will he be found. He asserts the power of his “mouth,” that is, of the doctrine which proceeds from his mouth, by comparing it to “a sword;” for

“the word of God is quick and powerful, and sharper than any two-edged sword, and piercing even to the dividing of the soul and the spirit, and of the joints and marrow, and is a discerner of the thoughts and intentions of the heart.” (Heb 4:12.)

And hath made me as a polished arrow He now compares his mouth to “an arrow,” because it strikes not only close at hand, but likewise at a distance, and reaches even those who appear to be far off.

In his quiver hath he hid me After having spoken of the efficacy of doctrine, Isaiah adds, that God, by his power, protects Christ and his doctrine, so that nothing can stop his course. And this was very necessary to be added; for, as soon as the mouth of Christ is opened, that is, as soon as his Gospel is preached, adversaries rise up on all sides, and innumerable enemies league together in order to crush it; so that the efficacy which he ascribes to doctrine would not be sufficient, if there were not added his protection, in order to drive away adversaries.

Besides, the present question is not about the person of Christ, but about the whole body of the Church. We must indeed begin with the Head, but we must next come down to the members; and to all the ministers of the Word must be applied what is here affirmed concerning Christ; for to them is given such efficacy of the Word, that they may not idly beat the air with their voices, but may reach the hearts and touch them to the quick. The Lord also causes the voice of the Gospel to resound not; only in one place, but far and wide throughout the whole world. In short, because he faithfully keeps them under his protection, though they are exposed to many attacks, and are assaulted on every side by Satan and the world, yet they do not swerve from their course. We ought to have abundant knowledge of this from experience; for they would all to a man have been long ago ruined by the conspiracies and snares of adversaries, if the Lord had not defended them by his protection. And indeed, amidst so many dangers, it is almost miraculous that a single preacher of the Gospel is permitted to remain. The reason of this is, that the Lord guards them by his shadow, and “hides them as arrows in his quiver,” that they may not be laid open to the assaults of enemies and be destroyed.

Calvin: Isa 49:3

3.Thou art my servant, O Israel It is of great importance to connect this verse with the preceding, because this shews that the Prophet now speaks not only of a single man, but of the whole nation; which has not been duly considered by commentators. This passage must not be limited to the person of Christ, and ought not to be referred to Israel alone; but on the present occasion we should attend to the customary language of Scripture. When the whole body of the Church is spoken of, Christ is brought forward conspicuously so as to include all the children of God. We hear what Paul says:

“The promises were given to Abraham and to his seed. He saith not, And to seeds, as of many, but as of one, And to thy seed, which is Christ.” (Gal 3:16.)

He does not include the whole multitude of children who were descended from Abraham himself according to the flesh, seeing that all were not partakers of the blessing. Ishmael was rejected, Esau was a reprobate, and many others were cut off. When the people were rescued from Babylon, but a small renmant came out; for the greater part rejected God’s astonishing kindness. Where then was “the seed?” In Christ, who is the Head, and contains in himself the rest of the members; for in him is joined and bound by an indisoluble bond all the seed.

In like manner, under the name Israel, by which he means Christ, Isaiah includes the whole body of the people, as members under the Head. Nor ought this to be thought strange; for Paul also, when he speaks of the union, employs the metaphor of the human body, and then adds: “So also is Christ.” (1Co 12:12.) In that passage the name of Christ is given to Israel, that is, to the whole body of believers, who are joined to Christ, as members to the Head. In a word, the Lord honors by this name the Church, which is the spouse of Christ, just as the wife is honored by bearing the name and title of her husband. He calls “Israel his servant,” that is, he calls the Church his handmaid, because she is “the pillar and foundation of truth,” (1Ti 3:15;) for he hath committed his word to the care of the Church, that by her ministrations it may be published throughout the whole world.

In thee I will be glorified At length, in the conclusion of the verse he shews what is the design of these ministrations, and for what purpose, they who preach the Gospel are called by God; namely, that they may zealously display his glory, and may likewise promote it among others, which Christ also teaches us in the Gospel,

“Father, glorify thy Son, that thy Son may glorify thee.” (Joh 17:1.)

This is a very high honor conferred on poor, feeble men, when the Lord appoints them, though corrupt and depraved, to promote his glory; and therefore we ought to be the more encouraged to render to him our service and obedience. Yet God intends to express something more, that, notwithstanding the efforts of Satan and all wicked men, the power of God will be victorious, so that Christ shall triumph gloriously, and the majesty of God shall shine forth in his Gospel.

Calvin: Isa 49:4

4.And I said, In vain have I toiled The Prophet here brings forward a grievous complaint in the name of the Church, yet in such a manner that, as we have formerly remarked, we must begin with the Head. Christ therefore complains along with his members, that it appears as if his labor were thrown away; for, having formerly pronounced a high and striking commendation on the power and efficacy of the word which proceedeth out of his mouth, while yet it scarcely does any good, and the glory which God demands from the ministration of it does not shine forth, he therefore introduces the Church as complaining that she spends her labor fruitlessly, because men do not repent at the preaching of heavenly doctrine.

It was highly necessary that the Prophet should add this; first, that we may know that the fruit which he mentioned is not always visible to the eyes of men; for otherwise we might call in question the truth of the word, and might entertain doubts if that which is so obstinately rejected by many was the word of God. Secondly, it was necessary, that we may advance with unshaken firmness, and may commit our labor to the Lord, who will not permit it to be ultimately unproductive. The Prophet therefore intended to guard against a dangerous temptation, that we may not, on account of the obstinacy of men, lose courage in the middle of our course. And indeed Christ begins with the complaint, for the purpose of affirming that nothing shall hinder him from executing his office. The meaning of the words might be more clearly brought out in the following manner: “Though my labor be unprofitable, and though I have almost exhausted my strength without doing any good, yet it is enough that God approves of my obedience.” Such is also the import of what he adds, —

But my judgement is before Jehovah Although we do not clearly see the fruit of our labors, yet we are enjoined to be content on this ground, that we serve God, to whom our obedience is acceptable. Christ exhorts and encourages godly teachers to strive earnestly till they rise victorious over this temptation, and, laying aside the malice of the world, to advance cheerfully in the discharge of duty, and not to allow their hearts to languish through weariness. If therefore the Lord be pleased to make trial of our faith and patience to such an extent that it shall seem as if we wearied ourselves to no purpose, yet we ought to rely on this testimony of our conscience And if we do not enjoy this consolation, at least we are not moved by pure affection, and do not serve God, but the world and our own ambition. In such temptations, therefore, we should have recourse to this sentiment.

Yet it ought to be observed, that here Christ and the Church accuse the whole world of ingratitude; for the Church complains to God in such a manner as to remonstrate with the world, because no good effect is produced on it by the doctrine of the Gospel, which in itself is efficacious and powerful. Yet the whole blame rests on the obstinacy and ingratitude of men, who reject the grace of God offered to them, and of their own accord choose to perish. Let those persons now go and accuse Christ, who say that the Gospel yields little fruit, and who defame the doctrine of the word by wicked slanders, and who throw ridicule on our labors as vain and unprofitable, and who allege that, on the contrary, they excite men to sedition, and lead them to sin with less control. Let them consider, I say, with whom they have to do, and what advantage they gain by their impudence, since men alone ought to bear the blame, who, as far as lies in their power, render the preaching of the Word unprofitable.

Godly ministers, who bitterly lament that men perish so miserably by their own fault, and who sometimes devour and waste themselves through grief, when they experience so great perversity, ought to encourage their hearts by this consolation, and not to be alarmed so as to throw away the shield and spear, though sometimes they imagine that it would be better for them to do so. Let them consider that they share with Christ in this cause; for Christ does not speak of himself alone, as we formerly mentioned, but undertakes the cause of all who faithfully serve him, and, as their advocate, brings forward an accusation in the name of all. Let them therefore rely on his protection, and allow him to defend their cause. Let them appeal, as Paul does, to the day of the Lord, (1Co 4:4,) and let them not heed the calumnies, reproaches, or slanders of their enemies; for their judgment is with the Lord, and although they be a hundred times slandered by the world, yet a faithful God will approve and vindicate the service which they render to him.

On the other hand, let wicked men, and despisers of the word, and hypocrites, tremble; for when Christ accuses, there will be no room for defense; and when he condenms, there will be none that can acquit. We must therefore beware lest the fruit which ought to proceed from the Gospel should be lost through our fault; for the Lord manifests his glory in order that we may become disciples of Christ, and may bring forth much fruit.

Calvin: Isa 49:5

5.And now saith Jehovah By this verse he confirms the former statement, and yields more abundant consolation, by repeating that calling; and the testimony of conscience, which ought to be regarded by us as a fortress; for there is nothing that gives us greater distress and anxiety, than to entertain doubts by whose authority, or by whose direction everything is undertaken by us. For this reason Isaiah reminds us of the certainty of our calling.

Who formed me from the womb to be his servant In the first place, godly teachers, along with Christ who is their Prince, say that they have been “formed” by a divine hand; because God always enriches and adorns with necessary gifts those whom he calls to the office of teaching, who derive from the one fountain of the Spirit all the gifts in which they excel. Thus “the Father hath sealed” (Joh 6:27) his Only-begotten Son, and next prepares others, according to their degree, to be fit for discharging their office. At the same time, he points out the end of the calling; for to this end have Apostles and teachers of the Church been appointed, to gather the Lord’s scattered flock, that under Christ we may all be united in the same body. (Eph 4:11.) In the world there is miserable dispersion, but in Christ there is ἀνακεφαλαίωσις “a gathering together” of all, (Eph 1:10,) as the Apostle speaks; for there can be no other bond of union. As to the word “create,” or “form,” it is to no purpose that some men speculate about it as relating to Christ’s human existence, which was created; for it is clearer than noon-day, that the “forming” must be viewed as relating to office.

And though Israel be not gathered The Jews read these words as a question: “Shall I not bring back Jacob? and shall Israel not be gathered?” and supply the particle ה ( ha). But that reading is excessively unnatural, and the Jews do not consider what was the Prophet’s meaning, but, so far as lies in their power, corrupt the text, in order to conceal the disgrace of their nation. Some explain it, “Shall not be lost,” or, “Shall not perish;” for the verb אספ (asaph) sometimes denotes what we commonly call ( trousser ) to truss. Those things which are intended to be preserved are “gathered,” and likewise those things which are intended to be consumed; and accordingly, when we mean that any person has been removed out of the world, we frequently use the vulgar phrase, “he is trussed,” ² or, “he is despatched.”

Yet I shall be glorious To suppose the meaning to be, “I have been sent, that Israel may not perish,” would not be unsuitable; but I choose rather to follow a different interpretation, namely, “Though Israel be not gathered, yet I shall be glorious;” for it is probable that opposite things are contrasted with each other in this passage. If ministers have been set apart, for the salvation of men, it is glorious to them when many are brought to salvation; and when the contrary happens, it tends to their shame and disgrace. Paul calls those whom he had gained to Christ “his glory and crown.” (Phi 4:1; 1Th 2:19.) On the other hand, when men perish, we receive from it nothing but shame and disgrace; for God appears to curse our labors, and not to deign to bestow on us the high honor of advancing his kingdom by our agency. But the Prophet declares that those who have served Christ shall nevertheless be glorious; for he speaks both of the head and of the members, as we have formerly remarked. Although therefore Israel refuse to be “gathered,” yet the ministry of Christ shall retain its glory unimpaired; for it will be ascribed to the baseness and wickedness of men, that they have not been “gathered.”

In like manner, although the preachers of the Gospel be “the savor of death unto death” to the reprobate, yet Paul declares that they have a sweet and delightful odor before God, who determines that wicked men shall thus be rendered the more inexcusable. God is indeed doubly glorified if success corresponds to their wishes; but when the ministers of the word have left nothing undone, though they have good reason to lament that their labor is unprofitable, still they must not repent of having pleased God, whose approbation is here contrasted with the perverse judgments of the whole world. As if the Prophet had said, “Though men vehemently slander and load them with many reproaches, yet this ought to be calmly and patiently endured by them; because God judges differently, and bestows a crown of honor on their patience, which wicked men insolently slander.

And my God shall be my strength When he says that it is enough that “God is their strength,” the meaning corresponds to what goes before, that they ought not to be terrified by the multitude or power of their enemies, seeing that they are persuaded that their “strength” lies in God.

Calvin: Isa 49:6

6.And he said, It is a small matter Isaiah proceeds still farther, and shews that the labor of Christ, and of the whole Church, will be glorious not only before God, but likewise before men. Although at first it appears to be vain and useless, yet the Lord will cause some fruit to spring from it contrary to the expectations of men. Already it was enough that our labor should be approved by God; but when he adds that it will not be unprofitable even in the eyes of men, this ought still more abundantly to comfort, and more vehemently to excite us. Hence it follows, that we ought to have good hopes of success, but that we ought to leave it to the disposal of God himself, that the blessing which he promises may be made manifest at the proper time, to whatever extent, and in whatever manner he shall think proper.

Therefore I have appointed thee to be a light of the Gentiles He now adds, that this labor will be efficacious, not only among the people of Israel, but likewise among the Gentiles; and so it actually happened. Moreover, when the preaching of the Gospel produced hardly any good effect on the Jews, and when Christ was obstinately rejected by them, the Gentiles were substituted in their room. And thus Christ was

“appointed to be a light of the Gentiles, and his salvation was manifested to the very ends of the earth.” (Act 13:47.)

Now this consolation was highly necessary, both for prophets and for apostles, who experienced more and more the obstinacy of the Jews. They might doubt the truth of these promises, since they did not perceive them to yield any fruit; but when they understood that Christ was sent to the Gentiles also, it was not so difficult to animate their hearts to persevere. This was incredible, and even monstrous; but this is the manner in which the Lord commonly works, contrary to the expectation of all. Paul says that this was “a mystery bidden from ages,” and that the angels themselves did not understand it until it was actually revealed in the Church of God. (Eph 3:5.) Although therefore the Jews alone appeared to have discernment, they are now placed on a level with the Gentiles, and with God “there is no distinction between the Jews and the Greeks.” (Rom 10:12.)

The Jews read this verse as a question, “Is it a small thing?” As if he had said, that it is enough, and that nothing more or greater ought to be desired. But they maliciously corrupt the natural meaning of the Prophet, and imagine that they will one day be lords of the Gentiles, and will have wide and extensive dominion. The true meaning of the Prophet is, “This work in itself indeed is magnificent and glorious, to raise up and restore the tribes of Israel, which had fallen very low; for he will add the Gentiles to the Jews, that they may be united as one people, and may be acknowledged to belong to Christ.” Nor does this passage relate to the rejection of the ancient people, but to the increase of the Church, that the Gentiles may be associated with the Jews. It is true, indeed, that when the Jews revolted from the covenant, the Gentiles entered, as it were, into that place which they had left vacant; and thus their revolt was the reason why those who had formerly been aliens were admitted to be sons. But in this, as well as in other passages, Isaiah foretells that the Church will be greatly extended, when the Gentiles shall be received and united to the Jews in the unity of faith.

A light of the Gentiles Although by the word “light” is meant happiness, or joy, yet the Prophet, I have no doubt, directly refers to the doctrine of the Gospel, which enlightens souls, and draws them out of darkness, He shews that this “light,” which Christ shall bring, will give salvation. In the same manner as Christ is called “the way, the truth, and the life,” (Joh 14:6) because through the knowledge of the truth we obtain life, so in this passage he is called the “light” and salvation of the Gentiles, because he enlightens our minds by the doctrine of the Gospel, in order that he may lead us to salvation. Two things, therefore, ought to be remarked; first, that our eyes are opened by the doctrine of Christ; and secondly, that we who had perished are restored to life, or rather life is restored to us.

Calvin: Isa 49:7

7.Thus saith Jehovah Isaiah pursues the same subject, that the people, when they were afflicted by that terrible calamity, might cherish the hope of a better condition; and, in order to confirm it the more, he calls God, who promised these things, the Redeemer and the Holy One of Israel It will be objected that these statements are contradictory, that is, that God is called the “redeemer” of that people which he permitted to be oppressed; for where is this redemption, and where is this sanctification, if the people could reply that they were miserable and ruined? I reply, the record of ancient history is here exhibited as the ground of confidence and hope; for when the Jews were on the point of despair, the Prophet comes forward and reminds them that God, who had formerly redeemed their fathers, is still as powerful as ever; and therefore, although for a time, in order to exercise the faith of the godly, he concealed their salvation, believers are commanded to stand firm, because in his hand their redemption is certain. Yet it was proper that they should form conceptions of that which lay far beyond human senses. This is a remarkable passage, from which we learn how firmly we ought to believe God when he speaks, though he does not immediately perform what he has promised, but permits us to languish, and to be afflicted for a long time.

To the contemptible in the soul בזה (bezo) is rendered by some commentators “contempt,” and by others “contemptible,” which I prefer. ³ It heightens the wretchedness of that nation, that “in the soul,” that is, in their own estimation, they are “contemptible.” Many are despised by others, though they either deserve honor on account of their good qualities, or do not cease to swell with pride, and to tread down the arrogance of others by still greater arrogance. But of this people the Prophet says, that they despise themselves as much as others despise them. He therefore describes deep disgrace and a very unhappy condition, and, at the same time, prostration of mind, that they may know that God’s time for rendering assistance will be fully come, when they shall be altogether humbled.

To the abhorred nation ⁴ I see no reason why the plural “Nations,” is here employed by some interpreters; seeing that the singular גוי , ( goi,) “nation,” is used by the Prophet, and it is certain that the discourse is specially directed to the posterity of Abraham.

To the servant of rulers This is added, as if he had said that they are oppressed by strong tyrants; for he gives the appellation משלים (moshelim) to those whose strength and power are so great that it is not easy to escape out of their hands.

When he says that kings shall see, he speaks in lofty terms of the deliverance of his nation; but yet he permits them to be put to the test in the fumace, that he may make trial of their faith and patience; for otherwise there would be no trial of their faith, if he immediately performed what he promised, as we have already said. The word princes contains a repetition which is customary among the Hebrews. We would express it thus: “Kings and princes shall see; they shall rise up: and adore.” By the word adore, he explains what he had said, “They shall rise up;“ for we “rise up” for the purpose of shewing respect. The general meaning is, that the most exalted princes of the world shall be aroused to perceive that the restoration of the nation is an illustrious work of God, and worthy of reverence.

For faithful is the Holy One of Israel This is the reason of the great admiration and honor which the princes shall render to God. It is because they shall perceive the “faithfulness” and constancy of the Lord in his promises. Now, the Lord wishes to be acknowledged to be true, not by a bare and naked imagination, but by actual experience, that is, by preserving the people whom he has adopted. Let us therefore learn from it, that we ougtlt not to judge of the promises of God from our condition, but from his truth; so that, when we shall see nothing before us but destruction and death, we may remember this sentiment, by which the Lord calls to himself the contemptible and abominable.

Hence also it ought to be observed, how splendid and astonishing a work of God is the deliverance of the Church, which compels kings, though proud, and deeming hardly anything so valuable as to be worthy of their notice, to behold, admire, and be amazed, and even in spite of themselves to reverence the Lord. This strange and extraordinary work, therefore, is highly commended to us. How great and how excellent it is, we may learn from ourselves; for to say nothing about ancient histories, in what manner have we been redeemed from the wretched tyranny of Antichrist? Truly we shall consider it to be “a dream,” as the Psalmist says, (Psa 126:1,) if we ponder it carefully for a short time; so strange and incredible is the work which God hath performed in us who have possessed the name of Christ.

And who hath chosen thee He now repeats what he had formerly glanced at, that this nation has been set apart to God. But in election we perceive the beginning of sanctification; for it was in consequence of God having deigned to elect them out of his mere good pleasure, that this nation became his peculiar inheritance. Isaiah therefore points out the secret will of God, from which sanctification proceeds; that Israel might not think that he had been selected on account of his own merits. As if he had said, “The Lord, who hath chosen thee, gives actual proof of his election, and shows it by the effect.” In the same manner, therefore, as the truth of God ought to be acknowledged in our salvation, so salvation ought to be ascribed exclusively to his election, which is of free grace. Yet they who wish to become partakers of so great a benefit, must be a part of Israel, that is, of the Church, out of which there can be neither salvation nor truth.

Defender: Isa 49:6

The Father is here speaking to the Messiah, His Son. He is to be "the light of the world" (Joh 8:12), not only to Israel."

TSK: Isa 49:1

Listen : Isa 41:1, Isa 42:1-4, Isa 42:12, Isa 45:22, Isa 51:5, Isa 60:9, Isa 66:19; Zep 2:11

and hearken : Isa 55:3, Isa 57:19; Eph 2:17; Heb 12:25

The Lord : Isa 49:5; Psa 71:5, Psa 71:6; Jer 1:5; Mat 1:20,Mat 1:21; Luk 1:15, Luk 1:31, Luk 2:10,Luk 2:11; Joh 10:36; Gal 1:15; 1Pe 1:20

TSK: Isa 49:2

he hath made : Isa 11:4; Psa 45:2-5; Hos 6:5; Heb 4:12; Rev 1:16, Rev 2:12, Rev 19:15

in the : Isa 42:1, Isa 51:16; Psa 91:1; Luk 23:46

made me : The polished shaft, says Bp. Lowth, denotes the same efficacious word which is before represented by the sharp sword. The doctrine of the gospel pierced the hearts of its hearers, ""bringing into captivity every thought to the obedience of Christ.""Isa 50:4, Isa 61:1-3; Psa 45:5; Jer 1:18, Jer 15:19, Jer 15:20

TSK: Isa 49:3

Isa 42:1, Isa 43:21, Isa 44:23, Isa 52:13, Isa 53:10; Zec 3:8; Mat 17:5; Luk 2:10-14; Joh 12:28, Joh 13:31, Joh 13:32, Joh 15:8, Joh 17:1, Joh 17:4; Eph 1:6; Phi 2:6-11; 1Pe 2:9

TSK: Isa 49:4

I have laboured : Isa 65:2; Eze 3:19; Mat 17:17, Mat 23:37; Joh 1:11; Rom 10:21; Gal 4:11

spent : Lev 26:20; 2Co 12:15

yet : Isa 53:10-12; Psa 22:22-31; Luk 24:26; Joh 17:4, Joh 17:5; 2Co 2:15; Phi 2:9, Phi 2:10; Heb 12:2

work : or, reward, Isa 40:10, Isa 62:11

TSK: Isa 49:5

that formed : Isa 49:1

to bring : Isa 56:8; Mat 15:24; Act 10:36; Rom 15:8

Though : etc. or, That Israel may be gathered to him, and I may, etc

Israel : Mat 21:37-41, Mat 23:37; Luk 19:42; 1Th 2:15, 1Th 2:16

yet : Psa 110:1-3; Mat 3:17, Mat 11:27, Mat 17:5, Mat 28:18; Joh 3:35, Joh 5:20-27; Eph 1:20-22; 1Pe 3:22

TSK: Isa 49:6

It is a light thing that : or, Art thou lighter, than that, etc. 2Ki 3:18, 2Ki 20:10

preserved : or, desolations

I will also : Isa 42:6, Isa 60:3; Luk 2:32; Joh 1:4-9; Act 13:47, Act 26:18

that thou mayest : Isa 11:10, Isa 24:14-16, Isa 46:13, Isa 52:10; Psa 98:2, Psa 98:3; Luk 24:46, Luk 24:47

TSK: Isa 49:7

the Redeemer : Isa 48:7; Rev 3:7

to him whom man despiseth : or, to him that is despised in soul, Isa 53:3; Psa 22:6-8, Psa 69:7-9, Psa 69:19; Zec 11:8; Mat 26:67, Mat 27:38-44; Luk 23:18, Luk 23:23; Joh 18:40, Joh 19:6, Joh 19:15

to a : Mat 20:28; Luk 22:27

Kings : Isa 49:23, Isa 52:15, Isa 60:3, Isa 60:10,Isa 60:16; Psa 2:10-12, Psa 68:31, Psa 72:10,Psa 72:11; Rev 11:15

and he : Isa 42:1; Luk 23:35; 1Pe 2:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 49:1

Listen - This is the exordium, or introduction. According to the interpretation which refers it to the Messiah, it is to be regarded as the voice of the Redeemer calling the distant parts of the earth to give a respectful attention to the statement of his qualifications for his work, and to the assurances that his salvation would be extended to them (compare Isa 41:1). The Redeemer here is to be regarded as having already come in the flesh, and as having been rejected and despised by the Jews (see Isa 49:4-5), and as now turning to the Gentile world, and proffering salvation to them. The time when this is supposed to occur, therefore, as seen by the prophet, is when the Messiah had preached in vain to his own countrymen, and when there was a manifest fitness and propriety in his extending the offer of salvation to the pagan world.

O isles - Ye distant lands (see the note at Isa 41:1). The word is used here, as it is there, in the sense of countries beyond sea; distant, unknown regions; the dark, pagan world.

Ye people from far - The reason why the Messiah thus addresses them is stated in Isa 49:6. It is because he was appointed to be a light to them, and because, having been rejected by the Jewish nation, it was resolved to extend the offers and the blessings of salvation to other lands.

The Lord hath called me from the womb - Yahweh hath set me apart to this office from my very birth. The stress here is laid on the fact that he was thus called, and not on the particular time when it was done. The idea is, that he had not presumptuously assumed this office; he had not entered on it without being appointed to it; he had been designated to it even before he was born (see Isa 49:5). A similar expression is used in respect to Jeremiah Jer 1:5 : ‘ Before I formed thee in the belly, I knew thee; and before thou camest forth out of the womb I sanctified thee; and I ordained thee a prophet unto the nations.’ Paul also uses a similar expression respecting himself Gal 1:15 : ‘ But when it pleased God, who separated me from my mother’ s womb.’ That this actually occurred in regard to the Redeemer, it is not needful to pause here to show (see Luk 1:31).

From the bowels of my mother hath he made mention of my name - This is another form of stating the fact that he had been designated to this office from his very infancy. Many have supposed that the reference here is to the fact that Mary was commanded by the angel, before his birth, to call his name Jesus Luk 1:31. The same command was also repeated to Joseph in a dream Mat 1:21. So Jerome, Vitringa, Michaelis, and some others understand it. By others it has been supposed that the phrase ‘ he hath made mention of my name is the same as to call. The Hebrew is literally, ‘ He has caused my name to be remembered from the bowels of my mother.’ The Septuagint renders it, ‘ He hath called my name.’ Grotius renders it, ‘ He has given to me a beautiful name, by which salvation is signified as about to come from the Lord.’ I see no objection to the supposition that this refers to the fact that his name was actually designated before he was born. The phrase seems obviously to imply more than merely to call to an office; and as his name was thus actually designated by God, and as he designed that there should be special significancy and applicability in the name, there can be no impropriety in supposing that this refers to that fact. If so, the idea is, that he was not only appointed to the work of the Messiah from his birth, but that he actually had a name given him by God before he was born, which expressed the fact that he would save people, and which constituted a reason why the distant pagan lands should hearken to his voice.

Barnes: Isa 49:2

And he hath made my mouth - The idea here is, that he had qualified him for a convincing and powerful eloquence - for the utterance of words which would penetrate the heart like a sharp sword. The mouth here, by an obvious figure, stands for discourse. The comparison of words that are pungent, penetrating, powerful, to a sword, is common. Indeed the very terms that I have incidentally used, ‘ pungent,’ ‘ penetrating,’ are instances of the same kind of figure, and are drawn from a needle, or anything sharp and pointed, that penetrates. Instances of this occur in the following places in the Scriptures: ‘ The words of the wise are as goads, and as nails fastened by the masters of assemblies’ Ecc 12:11. ‘ The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow’ Heb 4:12. In Rev 1:16, probably in reference to this passage, the Redeemer is represented as seen by John as having a ‘ sharp two-edged sword’ proceeding out of his mouth. So in Isa 19:15 : ‘ And out of his mouth goeth a sharp sword.’ The bold and striking metaphor of the sword and arrow applied to powerful discourse, has been used also by pagan writers with great elegance and force. In the passages quoted by Lowth, it is said of Pericles by Aristophanes:

‘ His powerful speech

Pierced the hearer’ s soul, and left behind

Deep in his bosom its keen point infixt.’

So Pindar, Olym. ii. 160:

‘ Come on! thy brighest shafts prepare,

And bend, O Muse, thy sounding bow:

Say, through what paths of liquid air

Our arrows shall we throw?’

West

A similar expression occurs in a fragment of Eupolis, in Diod. Sic. xii. 40, when speaking of Pericles:

- καὶ μόνος τῶν ῥητόρων

τὸ κέντρον ἐγκατέλειπε τοἴς ἀκροωμένοις.

- kai monos tōn rētorōn

to kentron egkateleipe tois akroōmenois .

A similar metaphor occurs frequently in Arabic poetry. ‘ As arrows his words enter into the heart?

In the shadow of his hand hath he hid me - This passage has been very variously interpreted. Many have understood it as meaning that the shadow of the hand of God would cover or defend him - as a shade or shadow protects from heat. The word ‘ shadow’ is used for protection in Isa 25:4; Psa 17:8; Psa 36:8. This is the interpretation which Gesenius adopts. Piscator says that it means that God protected him from the snares of the Scribes and Pharisees. Others suppose that it means that he was hidden or protected, as the sword is in the sheath, which is under the left hand, so that it can be easily drawn by the right hand. But Vitringa remarks that the figure here is that of a drawn sword, and he supposes that the meaning is, that the shadow of the hand of God is what covers and defends it, and serves, as it were, for a scabbard. Hengstenberg coincides with this opinion, and supposes that the image is taken from a dirk which a man carries in his hand, and which he suddenly draws forth in the moment of attack. In the parallel member of the sentence, the Redeemer is represented as an arrow that is laid up in a quiver, ready to be drawn forth at any moment. Here, the image is that of a sword under the divine protection, and the idea is, that the shadow of the hand of God constitutes the protection, the covering of the sword. He is the defender of the Messiah, and of his words; and his hand shall guard him as the scabbard does the sword, or as the quiver does the arrow. The Messiah, like the sword, and the polished arrow, was suited for the execution of the plans of God, and was ready at any moment to be engaged in his cause. His words, his doctrines, would be like the sharp sword and polished arrow. They would penetrate the heart of his foes, and by his doctrines, and the truths which he would teach, he would carry his conquests around the world.

And made me a polished shaft - The word rendered ‘ polished’ ( ברוּר bârûr ), may mean either chosen, or polished. It properly means that which is separated, or severed from others; then select, chosen. Then it may mean anything which is cleansed, or purified, and here may denote an arrow that is cleansed from rust; that is, polished, or made bright. The word ‘ shaft’ ( חץ chēts ), means properly an arrow; and the sense here is, that the Messiah pierced the hearts of people like a pointed and polished arrow that is sped from the bow. "In his quiver."The word ‘ quiver’ means the covering that was made for arrows, and which was so slung over the shoulder that they could be readily reached by the hand as they should be needed.

Hath he hid me - ‘ Before his appearing,’ says Hengstenberg, ‘ the Messiah was concealed with God like a sword kept in its sheath, or like an arrow lying in the quiver.’ But perhaps this is too much refined and forced. The meaning is, probably, simply that he had protected him. ‘ God, by his own power,’ says Calvin, ‘ protected Christ and his doctrine, so that nothing could hinder its course.’ Yet there is, undoubtedly, the idea that he was adapted to produce rapid and mighty execution; that he was fitted, like an arrow, to overcome the foes of God; and that he was kept in the ‘ quiver’ for that purpose.

Barnes: Isa 49:3

And said unto me - That is, as I suppose, to the Messiah. God said to him that he was his servant; he by whom he would be particularly glorified and honored.

Thou art my servant, O Israel - There has been great variety, as was intimated in the analysis of the chapter, in the interpretation of this verse. The question of difficulty is, to whom does the word ‘ Israel’ refer? And if it refer to the Messiah, why is this name given to him? There is no variety in the ancient versions, or in the MSS. The opinions which have been maintained have been referred to in the analysis, and are briefly these:

1. The most obvious interpretation of the verse, if it stood alone, would be to refer it to the Jews as ‘ the servant of Jehovah,’ in accordance with Isa 41:8, by whom he would be glorified in accordance with the declaration in Isa 44:23. This is the opinion of Rosenmuller and of some others. But the objection to this is, that the things which are affirmed of this ‘ servant,’ by no means apply to the Jews. It is evidently an individual that is addressed; and in no conceivable sense can that be true of the Jews at large which is affirmed of this person in Isa 49:4 ff.

2. It has been referred to Isaiah. This was the opinion of Grotius, Dathe, Saadias, Doderlin, and others. Grotius supposes it means, ‘ thou art my servant for the good of Israel.’ So Dathe renders it: ‘ It is for Israel’ s benefit that I will glorify myself in thee.’ Saadias renders it, ‘ Thou art my ambassador to Israel.’ Aben Ezra says of the passage, ‘ Thou art my servant, descended from Israel, in whom I will be glorified. Or, the sense is this: Thou who in my eyes art reputed as equal to all Israel.’ But, as has been remarked in the analysis, this interpretation is attended with all the difficulty of the interpretation which refers it to the Messiah, and is inconsistent with the known character of Isaiah, and with the declarations made of the person referred to in the following verses. There is certainly no more reason why the name ‘ Israel’ should be given to Isaiah, than there is why it should be given to the Messiah; and it is certain that Isaiah never arrogated to himself such high honor as that of being a light to the Gentiles, and a covenant of the people, and as being one before whom kings would rise up, and to whom princes would do homage.

3. Gesenius supposes that the word ‘ Israel’ is not genuine, but has come by error into the text. But for this there is no authority except one manuscript, to which he himself attaches no weight.

4. The only other interpretation, therefore, is that which refers it to the Messiah. This, which has been the common exposition of commentators, most manifestly agrees with the verses which follow, and with the account which occurs in the New Testament.

The account in Isa 49:4-8, is such as can be applied to no other one than he, and is as accurate and beautiful a description of him as if it had been made by one who had witnessed his labors, and heard from him the statement of his own plans. But still, a material question arises, why is this name ‘ Israel’ applied to the Messiah? It is applied to him nowhere else, and it is certainly remarkable that a name should be applied to an individual which is usually applied to an entire people. To this question the following answers, which are, indeed, little more than conjectures, may be returned:

1. Lowth and Vitringa suppose that it is because the name, in its full import and signification, can be given only to him; and that there is a reference here to the fact recorded in Gen 32:28, where Jacob is said to have wrestled with God, and prevailed, and was, in consequence of that, called Israel. The full import of that name, says Lowth, pertains only to the Messiah, ‘ who contended powerfully with God in behalf of mankind.’

2. It is common in the Scriptures to use the names which occurred in the history of the Jews as descriptive of things which were to occur under the times of the Messiah, or as representing in general events that might occur at any time. Thus the names, Moab, Edom, Ashur, were used to denote the foes of God in general; the name of Elijah was given to John the Baptist (Hengstenberg).

3. In accordance with this, the name David is not unfrequently given to the Messiah, and he is spoken of under this name, as he was to be his descendant and successor.

4. For the same reason, the name Israel may be given to him - nor as the name of the Jewish people - but the name of the illustrious ancestor of the Jewish race, because he would possess his spirit, and would, like him, wrestle with God. He was to be a prince having power with God (compare Gen 32:28), and would prevail. In many respects there would be a resemblance between him and this pious and illustrious ancestor of the Jewish people.

In whom I will be glorified - This means that the result of the Redeemer’ s work would be such as eminently to honor God. He would be glorified by the gift of such a Saviour; by his instructions, his example, the effect of his ministry while on earth, and by his death. The effect of the work of the Messiah as adapted to glorify God, is often referred to in the New Testament (see Joh 12:28; Joh 13:31-32; Joh 14:13; Joh 16:14; Joh 17:1-5).

Barnes: Isa 49:4

Then I said - I the Messiah. In the previous verses he speaks of his appointment to the office of Messiah, and of his dignity. The design here is to prepare the way for the announcement of the fact that he would make known his gospel to the pagan, and would be for a light to the Gentiles. For this purpose he speaks of his labors among his own countrymen; he laments the little success which attended his work at the commencement, but consoles himself with the reflection that his cause was with God, and that his labors would not go unrewarded.

I have labored in vain - This is to be regarded as the language of the Messiah when his ministry would be attended with comparatively little success; and when in view of that fact, he would commit himself to God, and resolve to extend his gospel to other nations. The expression used here is not to be taken absolutely, as if he had no success in his work, but it means that he had comparatively no success; he was not received and welcomed by the united people; he was rejected and despised by them as a whole. It is true that the Saviour had success in his work, and far more success than is commonly supposed (see the notes at 1Co 15:6). But it is also true that by the nation at large he was despised and and rejected. The idea here is, that there were not results in his ministry, at all commensurate with the severity of his labors, and the strength of his claims.

I have spent my strength for nought - Comparatively for nought. This does not mean that he would not be ultimately as successful as he desired to be (compare the notes at Isa 53:11); but it means, that in his personal ministry he had exhausted his strength, and seen comparatively little fruit of his toils.

Yet surely my judgment is with the Lord - My cause is committed to him, and he will regard it. This expresses the confidence of the speaker, that God approved of his work, and that he would ultimately give such effect to his labors as he had desired. The sense is, ‘ I know that Jehovah approves my work, and that he will grant me the reward of my toils, and my sufferings.’

And my work with my God - Margin, ‘ Reward’ (see the notes at Isa 40:10). The idea is, that he knew that God would own and accept his work though it was rejected by mankind. It indicates perfect confidence in God, and a calm and un wavering assurance of his favor, though his work was comparatively unsuccessful - a spirit which, it is needless to say, was evinced throughout the whole life of the Redeemer. Never did he doubt that God approved his work; never did he become disheartened and desponding, as if God would not ultimately give success to his plans and to the labors of his life. He calmly committed himself to God. He did not attempt to avenge himself for being rejected, or for any of the injuries done him. But he left his name, his character, his reputation, his plans, his labors, all with God, believing that his cause was the cause of God, and that he would yet be abundantly rewarded for all his toils. This verse teaches:

1. That the most faithful labors, the most self-denying toil, and the efforts of the most holy life, may be for a time unsuccessful. If the Redeemer of the world had occasion to say that he had labored in vain, assuredly his ministers should not be surprised that they have occasion to use the same language. It maybe no fault of the ministry that they are unsuccessful. The world may be so sinful, and opposition may be got up so mighty, as to frustrate their plans, and prevent their success.

2. Yet, though at present unsuccessful, faithful labor will ultimately do good, and be blessed. In some way, and at some period, all honest effort in the cause of God may be expected to be crowned with success.

3. They who labor faithfully may commit their cause to God, with the assurance that they and their work will be accepted. The ground of their acceptance is not the success of their labors. They will be acceptable in proportion to the amount of their fidelity and self-denying zeal (see the notes at 2Co 2:15-16).

4. The ministers of religion, when their message is rejected, and the world turns away from their ministry, should imitate the example of the Redeemer, and say, ‘ my judgment is with Jehovah. My cause is his cause; and the result of my labors I commit to him.’ To do this as he did, they should labor as he did; they should honestly devote all their strength and talent and time to his service; and then they can confidently commit all to him, and then and then only they will find peace, as he did, in the assurance that their work will be ultimately blessed, and that they will find acceptance with him.

Barnes: Isa 49:5

And now, saith the Lord that formed me - This verse contains the reason why he cherished the hope that his work would not be unaccepted. The reason is, that Yahweh had said to him that he should be glorious in his eyes, and that he would be his strength. He stood so high in his favor, and he had such assurances of that favor, that he could confidently commit himself to his care.

That formed thee from the womb - Who appointed me before I was born to the office of a servant to accomplish important purposes (see the notes at Isa 49:1).

To bring Jacob again to him - To recover the Jewish people again to the pure worship of Yahweh. To them the Messiah was first to be sent, and when they rejected him, he was to proffer the same salvation to the Gentiles (see Isa 49:6; compare Mat 21:33-43). Accordingly the Saviour spent his life in preaching to the Jews, and in endeavoring to bring them back to God, and for this purpose he regarded himself as sent (Mat 15:24; see Act 3:26).

Though Israel be not gathered - This metaphor is taken from a scattered flock which a shepherd endeavors to gather, or collect to himself. There is great variety in the interpretation of this expression. The margin reads it, ‘ That Israel may be gathered to him, and I may’ be glorious. So Lowth, ‘ That Israel unto him may be gathered.’ So Noyes, ‘ To gather Israel to him.’ Jerome renders it, ‘ Israel shall not be gathered.’ The Septuagint renders it, ‘ To gather Jacob unto him, and Israel.’ The Syriac, ‘ That I may gather Jacob unto him, and assemble Israel.’ This variety has arisen front the different readings in the Hebrew text. The reading in the text is לא lo' ("not"); but instead of this the marginal reading, or the Qere’ of the Masoretes is, לו lô , "to him."‘ Five manuscripts (two ancient),’ says Lowth, ‘ confirm the Qere’ , or marginal construction of the Masoretes; and so read Aquila, and the Chaldee, Septuagint, and Arabic.’ Gesenius and Rosenmuller adopt this, and suppose that לא lo' is only a different form of writing לו lô . Grotius and Hengstenberg render it as it is in our version. It is impossible to determine the true reading; and the only guide is the context, and the views which shall be entertained of the design of the passage. To me it seems that the parallelism demands that we should adopt the reading of the Keri, the Septuagint, the Chaldee, and the Syriac, and which has been adopted by Lowth. According to this, it means that he had been appointed to gather in the lost sheep of the house of Israel, and gave his life to it. Other parts of this statement Isa 49:4-6 show, that by them he was rejected, and that then salvation was sent to other parts of the world. Luther renders it, ‘ That Israel be not carried away.’

Yet shall I be - Or, "and"( ו v^e ) I shall be glorious. The sense is, that as the result of this appointment he would be in some way glorious in the sight of Yahweh. Though he would be rejected by the nation, yet he would be honored by God. He would not only approve his character and work, but would secure his being honored among people by making him the light of the Gentiles (compare Isa 43:4).

And my God shall be my strength - He might be rejected by the people, but in God he would find an unfailing source of support and consolation. It is not needful to say, that this applies most accurately to the cbaracter of the Redeemer as exhibited in the New Testament.

Barnes: Isa 49:6

And he said - That is, Yahweh said in his promise to the Messiah.

It is a light thing - Margin, ‘ Art thou lighter than that thou,’ etc. Lowth renders it, ‘ It is a small thing.’ Hengstenberg, ‘ It is too little that thou shouldest be my servant to raise up the tribes of Jacob.’ The sense is, that God designed to glorify him in an eminent degree, and that it would not be as much honor as be designed to confer on him, to appoint him merely to produce a reformation among the Jews, and to recover them to the spiritual worship of God. He designed him for a far more important work - for the recovery of the Gentile world, and for the spread of the true religion among all nations. The Septuagint renders this, It is a great thing for thee to be called my servant.’ The Chaldee proposes it as a question, ‘ Is it a small thing for you that you are called my servant?’

My servant - (See Isa 49:3).

To raise up the tribes of Jacob - Hebrew, ( להקים l^e hâqiym ) - ‘ To establish,’ or confirm the tribes of Jacob; that is, to establish them in the worship of God, and in prosperity. This is to be understood in a spiritual sense, since it is to be synonymous with the blessings which he would bestow on the pagan. His work in regard to both, was to be substantially the same. In regard to the Jews, it was to confirm them in the worship of the true God; and in regard to the pagan, it was to bring them to the knowledge of the same God.

And to restore - To bring back ( להשׁיב l^e hâshiyb ) that is, to recover them from their sin and hypocrisy, and bring them back to the worship of the true and only God. The Chaldee, however, renders this, ‘ To bring back the captivity of Israel.’ But it means, doubtless, to recover the alienated Jewish people to the pure and spiritual worship of God.

The preserved of Israel - Lowth renders this, ‘ To restore the branches of Israel;’ as if it were נצרי n^e tsârēy in the text, instead of נצוּרי n^e tsûrēy . The word נצר nêtser means "branch"(see the notes at Isa 11:1; Isa 14:9), and Lowth supposes that it means the branches of Israel; that is, the descendants of Israel or Jacob, by a similitude drawn from the branches of a tree which are all derived from the same stem, or root. The Syriac here renders it, ‘ The branch of Israel.’ But the word properly means those who are kept, or preserved (from נצר nâtsar , "to keep, preserve"), and may be applied either literally to those who were kept alive, or who survived any battle, captivity, or calamity - as a remnant; or spiritually, to those who are preserved for purposes of mercy and grace out of the common mass that is corrupt and unbelieving. It refers here, I suppose, to the latter, and means those whom it was the purpose of God to preserve out of the common mass of the Jews that were sunk in hypocrisy and sin. These, it was the design of God to restore to himself, and to do this, was the primary object in the appointment of the Messiah.

I will also give thee for a light to the Gentiles - I will appoint thee to the higher office of extending the knowledge of the true religion to the darkened pagan world. The same expression and the same promise occur in Isa 42:6 (see the notes at that verse).

That thou mayest be my salvation unto the end of the earth - (See the note at Isa 42:10). The true religion shall be extended to the pagan nations, and all parts of the world shall see the salvation of God. This great work was to be entrusted to the Redeemer, and it was regarded as a high honor that he should thus be made the means of diffusing light and truth among all nations. We may learn hence, first, that God will raise up the tribes of Jacob; that is, that large numbers of the Jews shall yet be ‘ preserved,’ or recovered to himself; secondly, that the gospel shall certainly be extended to the ends of the earth; thirdly, that it is an honor to be made instrumental in extending the true religion. So great is this honor, that it is mentioned as the highest which could be conferred even on the Redeemer in this world. And if he deemed it an honor, shall we not also regard it as a privilege to engage in the work of Christian missions, and to endeavor to save the world from ruin? There is no higher glory for man than to tread in the footsteps of the Son of God; and he who, by self-denial and charity, and personal toil and prayer, does most for the conversion of this whole world to God, is most like the Redeemer, and will have the most elevated seat in the glories of the heavenly world.

Barnes: Isa 49:7

Thus saith the Lord - This verse contains a promise of the future honor that should await the Redeemer, and of the success which should crown his work. The sense is, that Yahweh had promised to him who was despised and rejected, that kings and princes should yet rise up and honor him.

The Redeemer of Israel - (See the note at Isa 43:1).

To him whom man despiseth - On the construction of the Hebrew here, see Gesenius, Vitringa, and Hengstenberg. The phrase לבזה־נפשׁ lib^e zoh - nephesh (to the despised of soul), means evidently one who is despised, rejected, contemned by people. The word ‘ soul’ here ( נפשׁ nephesh ) means the same as man; that is, every man. It was a characteristic of him that he was despised and rejected by all; and the prophet, in this verse, has given a summary of all that be has said respecting him in Isa 53:1-12.

To him whom the nation abhorreth - The word ‘ nation’ here refers doubtless to the Jewish people, as in Isa 1:4; Isa 10:6. The word rendered ‘ abhorreth’ means "for an abomination"( למתעב lim^e tâ‛ēb ), Piel participle, from תעב tâ‛ab ), and the idea is, that he was regarded as an abomination by the people. The same idea is more fully expressed in Isa 53:3-4, that the Messiah would be rejected and treated with abhorrence by the nation as such - a statement which the slightest acquaintance with the New Testament will lead anyone to see has been literally fulfilled. No being ever excited more abhorrence; no man was ever regarded with so much abomination by any people as Jesus of Nazareth was, and still is, by the Jewish people. He was condemned by the Sanhedrim; publicly rejected by the nation; and at the instigation and by the desire of the assembled people at Jerusalem, he was executed as a malefactor in the most shameful and ignominious manner then known (see Luk 23:18-23). To this day, his name excites the utmost contempt among Jews, and they turn from him and his claims with the deepest abhorrence. The common name by which he is designated in the Jewish writings is Tolvi - ‘ the crucified;’ and nothing excites more deep abhorrence and contempt than the doctrine that they, and all others, can be saved only by the merits of ‘ the crucified.’ The Chaldee renders all this in the plural, ‘ To those who are contemned among the people, to those who have migrated to ether kingdoms, to those who serve other lords.’

To a servant of rulers - This probably means that the Messiah voluntarily submitted himself to human power, and yielded obedience to human rulers. The idea, if interpreted by the facts as recorded in the New Testament, is, that though he was the ruler of all worlds, yet he voluntarily became subject to human laws, and yielded submission and obedience to human rulers. For this purpose he conformed to the existing institutions of his country at the time when he lived; he paid the customary tax or tribute that was laid for the support of religion Mat 17:27; he submitted to a trial before the Sanhedrim, and before Pilate, though both were conducted in a manner that violated all the principles of justice; and he submitted to the unjust decree which condemned him to die. He was, therefore, all his life, subject to rulers. He was not only exemplary and strict in obeying the laws of the land; but he became, in a more strict sense, their servant, as he was deprived of his liberty, comfort, and life at their caprice. He refrained himself from exerting his divine power, and voluntarily became subject to the will of others.

Kings shall see and arise - That is, kings shall see this, and shall rise up with demonstrations of respect and reverence. They shall see the fulfillment of the divine promises by which he is destined to be the light of the nations, and they shall render him honor as their teacher and Redeemer. To rise up, or to prostrate themselves, are both marks of respect and veneration.

Princes also shall worship - The word used here, ( ישׁתחווּ yı̂sh^e ttachăvû ), from שׁחה shâchâh ) means "to bow down, to incline oneself"; it then means "to prostrate oneself"before anyone, in order to do him honor or reverence. This was the customary mode of showing respect or reverence in the East. It consisted generally in falling upon the knees, and then touching the forehead to the ground, and is often alluded to in the Bible (see Gen 42:6; Gen 18:2; Gen 19:1; Neh 8:6). This honor was paid not only to kings and princes as superior 2Sa 9:8, but also to equals Gen 23:7; Gen 37:7, Gen 37:9-10. It was the customary form of religious homage, as it is still in the East, and denoted sometimes religious worship Gen 22:5; 1Sa 1:3; but not necessarily, or always (see the note at Mat 2:11; compare Mat 8:2; Mat 14:33; Mat 15:25; Mat 18:26; Mar 5:6). Here it does not mean that they would render to him religious homage, but that they would show him honor, or respect.

Because of the Lord that is faithful - It is because Yahweh is faithful in the fulfillment of his promises, and will certainly bring this to pass. The fact that he shall be thus honored shall be traced entirely to the faithfulness era covenant-keeping God.

And he shall choose thee - Select thee to accomplish this, and to be thus a light to the pagan world. It is needless to say that this has been fulfilled. Kings and princes have bowed before the Redeemer; and the time will yet come when in far greater numbers they shall adore him. It is as needless to say, that these expressions can be applied to no other one than the Messiah. It was not true of Isaiah that he was the light of the pagan, or for salvation to the ends of the earth; nor was it true of him that kings arose and honored him, or that princes prostrated themselves before him, and did him reverence. Of the Messiah, the Lord Jesus alone, was all this true; and the assurance is thus given, that though he was rejected by his own nation, yet the time will come when the kings and princes of all the world shall do him homage.

Poole: Isa 49:1

Listen, O isles God having in the last words secretly signified the wickedness of the Jewish nation, after so glorious a deliverance, and foreseeing that, for their wickedness, he should cast them off, he here turneth his speech to the nations of the Gentiles, who are frequently described in this prophecy and elsewhere under the title of isles , as hath been formerly noted, and inviteth them to hearken to those counsels and doctrines which the Jews would reject.

Unto me unto Christ; for it is apparent from Isa 49:6 , and other passages of this chapter, that Isaiah speaks these words ill the name of Christ, by whose Spirit they were dictated to him, 1Pe 1:11 , and unto whom alone they belong, as we shall see. So this chapter is a prophecy of Christ, which also is very proper and seasonable in this place. The prophet having at large prophesied of the deliverance of the Jews out of Babylon, he now proceeds further, and prophesieth of the redemption of the world by Christ, of which that deliverance out of Babylon was a type and forerunner.

Hearken, ye people, from far which live in countries far from Judea, now the only place of God’ s special presence and worship. It is evident from the foregoing clause, and many other passages following, that he speaks of distance of place, not of time.

The Lord hath called me from the womb: this or the like expression is used of Jeremiah, Isa 1:5 , and of Paul, Gal 1:15 ; but it was far more eminently true of Christ, who, as he was chosen to this great office of redemption from eternity, so he was separated and called to it before he was born, being both conceived and sanctified by the Holy Ghost in his mother’ s womb, and sent into the world upon this errand; of which see Mat 1:21 Luk 1:31 , &c.; it. 11, &c.

Made mention of my name called by my name, and by such a name as signified my office and work, in the places now mentioned.

Poole: Isa 49:2

He hath made my mouth like a sharp sword as he made me the great Teacher of his church and of the world, so he assisted me by his Spirit, and made my word or doctrine quick and powerful, and sharper than any two-edged sword , &c., as it is said to be, Heb 4:12 , killing men’ s lusts, convincing, humbling, and converting their souls; and mighty to the pulling down of strong holds, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ , as we read, 2Co 10:4,5 .

In the shadow of his hand hath he hid me he will protect me by his power from all mine enemies, until I have finished the work for which he sent me.

Made me a polished shaft like an arrow, whose point is bright and polished; which therefore pierceth deeper. This metaphor signifies the same thing with the former, Christ’ s piercing of men’ s hearts by his word and Spirit.

Quiver where arrows are hid and kept. The quiver signifies the same thing with the shadow in the foregoing clause, even God’ s powerful and gracious protection of him from dangers and mischiefs.

Poole: Isa 49:3

As the name of David is sometimes given to his successors, 1Ki 12:16 , and particularly to Christ, Jer 30:9 Eze 34:23 Hos 3:5 , and Jacob is called, as many think, by the name of his grandfather, Abraham, Act 7:16 , and the name of Isaac is given to his posterity, Amo 7:9 ; so here the name of Israel may not unfitly be given to Christ, not only because he descended from his loins, but also because he was the true and the great Israel, who, in a more eminent manner, prevailed with God, that name signifies, of whom Jacob, who was first called Israel, was but a type. And as the name of Christ, the Head, is sometimes given to the body, the church, as 1Co 12:12 ; so it is not strange if, on the contrary, the name of Israel, which properly belongs to the church, be given to Christ the Head of it. But this word may be otherwise rendered, being joined either,

1. With the foregoing words,

Thou art my servant unto or in , or

for Israel i.e. to bring them back unto me, from whom they have revolted; or,

2. With the following words; it is Israel,

in whom I will glorify myself by thee

Poole: Isa 49:4

Then I said by way of objection. Lord, thou sayest thou wilt be glorified by my ministry; but I find it otherwise. I have laboured in vain, I have spent my strength for nought , without any considerable fruit of my word and works among the Israelites.

My judgment my right, the reward which by his promise and my purchase is my right. Judgment is oft put for that which is just or right , as Exo 23:6 Job 8:3 , and in many other places. And so this clause agrees with the next; and the sense of both is this; Though I see no fruit of my labour among the Jews, and meet with nothing but contempt, and reproach, and ill usage from them; yet God sees my fidelity and diligence in my work, and he will give judgment for me, and my reward is laid up with and by him, which he will give me in due time.

Poole: Isa 49:5

To bring Jacob again to him to convert the wicked and apostate Israelites unto God.

Though Israel be not gathered not brought home to God by my ministry. This word implies that the Israelites were divided and scattered from God, and divided among themselves, as they were in a high degree when Christ came into the world, and turned every one to his own way, as is said, Isa 53:6 , and therefore needed to be gathered. Either it is a metaphor from wandering sheep, Which the good shepherd diligently seeketh, and bringeth home to the fold; or it is an allusion to the state of the Israelites, who either now were, or shortly were to be, dispersed into several parts of the world, from whence God had promised to gather them, and bring them into their own land, and unto his temple, Isa 43:5,6 , and elsewhere. The sense is, Though Israel, God’ s own and only people, reject me, which will be an occasion of great wonder and scandal.

Yet shall I be glorious in the eyes of the Lord God will not despise me for the unsuccessfulness of my labours, but will honour and glorify me, both with himself and in the face of the world, in crowning my endeavours with glorious success among other people.

My God shall be my strength to support and strengthen me under this and all other discouragements and difficulties in the discharge of mine office.

Poole: Isa 49:6

He the Lord, expressed both in the foregoing and following verses.

It is a light thing this is but a small favour in comparison of what follows.

To raise up the tribes of Jacob that remnant of them which shall survive all their calamities and desolations.

I will also give thee for a light to the Gentiles, that thou mayest be my salvation I will make thy labour effectual for the illumination, and conversion, and salvation of the Gentiles in all the parts of the world; which cannot be said of Isaiah with any truth or colour, and therefore must be understood of Christ, by whom this was literally and fully accomplished. By my salvation he means the great instrument and author of that eternal salvation which I will give to the Gentiles.

Poole: Isa 49:7

His Holy One the Holy One of Israel, as he is frequently called.

To him whom man despiseth to Christ, to whom, as he was in the days of his flesh, this description doth most truly and fully agree, being the same in effect with that, Isa 53:3 ; for men, both Jews and Gentiles among whom he lived, did despise him from their very hearts and souls, as is here implied; and the whole nation of which he was a member, and among whom he conversed and preached, abhorred both his person and his doctrine; and he was so far from being a great temporal monarch, as the Jews vainly imagined, that he came in the form of a servant, and was

a servant of rulers professing subjection and laying tribute unto Caesar, Mat 17:24,25 22:21 , and being treated by the rulers, both of the Jews and the Romans, like a servant, being despitefully used and crucified, which was the proper punishment of servants.

Kings shall see: though for a time thou shalt be despised, yet after a while thou shalt be advanced to such royal majesty and glory, that kings shall look upon thee with admiration and reverence,

and arise from their seats in token of reverence, as was usual, Lev 19:32 Jud 3:20 Job 29:8 , or to worship thee, as the next clause explains it:

shall see and arise may be put for when they see thee they shall arise to thee; which is a common Hebraism.

Because of the Lord that is faithful because God shall make good his promises to thee concerning the raising thee from the dead, and concerning the effusion of his Spirit upon thy disciples, by whose assistance they shall preach most powerfully, and confirm their doctrine by evident and glorious miracles, and concerning the

giving unto thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession as he promised, Psa 2:8 . These and such-like considerations were the great motives which prevailed with the princes and people of the Gentiles to receive thee as the true Messiah and Saviour of the world.

He shall choose thee: and although thou shalt be rejected by thine own people, and refused by their builders or rulers, as was prophesied, Psa 118:22 , and for a time and in some respects forsaken by God himself, Mat 27:46 ; yet God will return to thee and choose thee again, and manifest unto the world, that thou, and thou only, art the person whom God hath chosen to be the Redeemer of mankind, and whom, in spite of all opposition, he will make the Head-stone of the corner . For the phrase, See Poole "Isa 48:10" . But these words are well rendered by others, who will choose or hath chosen thee , the conjunction and being put for the pronoun relative, as Isa 44:14 , and in many other places, as hath been observed before.

Haydock: Isa 49:1

Shoulders. Thus the Syrians commonly carried children astride. (Cotovic. xiv.)

Haydock: Isa 49:1

Give. This fresh discourse continues to chap. lvi. 9., relating to the Messias, who is introduced speaking to all the world, Acts xiii. 47., and 2 Corinthians vi. 2. Some apply a part to Cyrus, Isaias, or John the Baptist, as to his figures. (Calmet) ---

The prophet has foretold the conversion of the Gentiles, as he now does, like an evangelist. (St. Jerome) ---

Many Jews will embrace the gospel at the end of time. (Worthington)

Haydock: Isa 49:2

Sword, penetrating the very soul, (Hebrews iv. 12.) and slaying the wicked, Apocalypse i. 16., and 2 Thessalonians ii. 8. Without Christ, his ministers can apply this sword to little purpose. Cyrus cut asunder the bonds of the captives by his decree. (Calmet) ---

Grotius improperly explains all of Isaias. (Houbigant)

Haydock: Isa 49:3

Glory. In the Church, God is adored in spirit and truth. Isaias is ordered thus to address the Israelites.

Haydock: Isa 49:4

God. He will reward the labours of his ministers, though the people be obstinate. The prophets and our Saviour frequently complain, chap. lxv. 2., and Mark ix. 18.

Haydock: Isa 49:5

Will not. Hebrew, Septuagint, &c., "to be gathered." (Haydock) ---

The original text, independent of the Masorets, may have the sense of the Vulgate. Yet there are other proofs of the synagogue's rejection. (Calmet) ---

Protestants, "though Israel be not gathered, yet," &c. Marginal note, or "that Israel may be gathered, and I may," &c. (Haydock)

Haydock: Isa 49:6

Earth. St. Paul, explains this of Christ, (Acts xiii.) who said, Go teach all nations, Matthew xxviii. Isaias was one of his first preachers.

Haydock: Isa 49:7

Despised, Christ, Cyrus, or Isaias; though it refer chiefly to our Saviour.

Gill: Isa 49:1

Listen, O isles, unto me,.... These are not the words of Cyrus, as Lyra mentions; nor of the Prophet Isaiah, as Aben Ezra, Kimchi, and other Jewish writers think; but of Christ, calling upon the inhabitants of the isles to hearken to him; by whom are meant the inhabitants of islands properly so called, as ours of Great Britain, and may be chiefly designed, being a place where the Gospel of Christ came early, and has been long; or all such that dwell in countries beyond the sea, it being usual with the Jews to call all such countries isles that were beyond sea to them; Christ is the great Prophet of his church, and is alone to be hearkened unto, and in all things, Mat 17:5,

and hearken, ye people, from far; that were afar off from the land of Judea, as well as afar off from God and Christ, and the knowledge of him, and of righteousness and salvation by him; the Gentile nations are meant; see Eph 2:12, for this is to be understood of kingdoms afar off, as the Targum paraphrases it; and not of distant and future things, to be accomplished hereafter, as Aben Ezra; taking this to be the subject they are required to hearken to, and not as descriptive of persons that are to hearken:

the Lord hath called me from the womb; to the office of a Mediator; to be Prophet, Priest, and King; to be the Saviour and Redeemer of men; he did not assume this to himself, but was called of God his Father, Heb 5:4, and that not only from the womb of his mother Mary, or as soon as he was conceived and born of her; but from the womb of eternity, from the womb of eternal purposes and decrees; for he was set forth, or foreordained in the purposes of God, to be the propitiation for sin; and was predestinated to be the Redeemer before the foundation of the world, even before he had a being in this world as man. So the Targum,

"the Lord, before I was, appointed me;''

he prepared a body for him, and appointed him to be his salvation. The Syriac version join, the words "from far" to this clause, as do the Septuagint and Arabic versions, contrary to the accents, and renders them, "of a long time the Lord hath called me, from the womb"; even from eternity:

from the bowels of my mother hath he made mention of my name; Jarchi interprets this of Isaiah, whose name was fixed and given him by the Lord, while he was in his mother's bowels, signifying that he should prophesy of salvation and comfort; but it is much better to understand it of Christ, whose name Jesus, a Saviour, was made mention of by the Lord, while he was in his mother's womb, and before he was born, Mat 1:20, for the words may be rendered, "before the womb, and before the bowels of my mother" ^r; that is, before he was in them.

Gill: Isa 49:2

And he hath made my mouth like a sharp sword,.... Or,

"he hath put his words in my mouth as a sharp sword,''

as the Targum; namely, the sword of the Spirit, which is the word of God, and is sharper than a twoedged sword, and is said to come out of the mouth of Christ, Eph 6:17, with which he pierces into and cuts the hearts of men, and lays open all their sin and unrighteousness, and cuts down the worst and best in men, and slays all his enemies; so his mouth was as a sharp sword in the days of his flesh, to inveigh against the sins and to refute the errors of the Scribes and Pharisees; as it will be, in the latter day, to smite the nations of the earth, Rev 19:15, "in the shadow of his hand hath he hid me"; in his counsels and purposes of old, and in his providence;

"in the shadow of his power hath he protected me,''

as the Targum; thus he hid, and protected him from Herod's cruelty in his infancy; and from the rage and malice of the Scribes and Pharisees, who sought often to lay hands on him, and take away his life before his time. The Jews talk very much of the Messiah's being hid under the throne of glory. Aben Ezra's remark, that the phrase, "he hath hid me", answers to the scabbard of a sword, before mentioned, is not amiss:

and made me a polished shaft; or, "choice arrow" ^s; which being polished at the point, or well oiled, and shining, pierces the deeper, So the doctrines of Christ, the words of his mouth, are compared to bright and sharp arrows, which make cutting work, and give great pain where they come; as they sometimes do like arrows, swiftly, suddenly, and with great force and power, Psa 45:5. Kimchi observes, that he speaks of a sharp sword with respect to the Jews that were near, where a sword could reach them; and of a polished shaft or arrow with respect to the Gentiles afar off, which must be cast after them:

in his quiver hath he hid me, meaning his secret purposes, and his powerful protection, as before; which he compares to a quiver, a case in which arrows are put, because mention had been made of a polished shaft or arrow before.

Gill: Isa 49:3

And said unto me,.... Both in the everlasting council, and when he made a covenant with him in eternity; when he found him and anointed him, and laid help on him; and also when he brought him, his first begotten, into the world, at his incarnation:

thou art my servant; of his choosing, appointing, calling, sending, bringing forth, and supporting; so he was as Mediator, especially in his estate of humiliation, when he appeared in the form of a servant, and came not to be ministered unto, but to minister, and give his life a ransom for many; thereby to obtain redemption, which was the great work and service he was appointed to; which he readily undertook, and willingly and cheerfully engaged in, and diligently and faithfully performed; to whom justly belong the characters of an obedient, diligent, prudent, and faithful servant; in answering which he showed his regard to his Father's will, his love to his people, and his great humility and condescension:

O Israel; a name of Christ, and which properly belongs to him, being the antitype of Jacob or Israel; the Head and representative of the whole Israel of God; who was of Israel according to the flesh, and an Israelite indeed in a spiritual sense, and was only sent to the lost sheep of the house of Israel. Israel is a name of the church, often given to it in this prophecy; Christ and his church, by virtue of the union between them, have the same names; as she is sometimes called by his names, Christ, and the Lord our righteousness, so he is here called by her name Israel, 1Co 12:12,

in whom I will be glorified; this is Jehovah's end in all he does in nature or grace; and is what Christ had in view in working out our salvation; and all the divine perfections are glorified in it by him, the wisdom, power, faithfulness, holiness, justice, love, grace, and mercy of God. Some render the words actively, "in thee" or "in whom I will glory" ^t; as his own Son, in whom he is well pleased, being the brightness of his glory, and the express image of his person; and in whom also all the seed of Israel glory, as well as are justified. Or, as others, Israel is he, of "whom by thee I will glory", or "glorify" ^u; meaning, that it was the spiritual and mystical Israel, the church, whom he would save by his Son and servant, the Messiah, and bring to glory.

Gill: Isa 49:4

Then I said,.... The Messiah said, by way of objection, in a view of what treatment he should meet with, or when entered on his work, and which he found by experience, what follows:

I have laboured in vain; this is not to be understood of the travail of his soul, or of his sufferings and death, which were not in vain, but issued in the redemption and salvation of his people; but of his ministry and miracles, and fatiguing journeys among the Jews; which, with respect to them, were in vain, as to their conversion and reformation; they rejecting the Messiah, slighting his doctrines and miracles, refusing to be gathered by him, being a faithless and perverse generation:

I have spent my strength for naught, and in vain; by frequent preaching and working of miracles, and travelling from place to place: the same thing is designed as before, repeated in other words, to express the certainty of it, to chew the ingratitude and wickedness of the people, and to utter the complaints of his mind:

yet surely my judgment is with the Lord; or is manifest before the Lord, as the Targum; the Lord knew that he had called him to his office; how prudently, diligently, and faithfully he had executed it; and what was his right and due, and which would be given him; and with this he corrects his former complaint, and makes himself easy, and quiets and satisfies his mind:

and my work with my God; or the reward of my works is before my God, as the Targum; and before himself also, Isa 40:10 as his work was assigned him by the Lord, so his reward was promised him, and which he knew he should have; and having done his work, be asked for his reward, and had it, Joh 17:4.

Gill: Isa 49:5

And now, saith the Lord,.... Jehovah the Father, in confirmation of the call, office, and work of Christ, which he hath declared, Isa 49:1,

that formed me from the womb to be his servant; who preordained him to this service before the world began, and prepared him for it from the womb of his mother Mary, by filling him with grace and wisdom and with the Spirit without measure; anointing him with the oil of gladness above his fellows, and so fitting him as man and Mediator for the preaching of the Gospel, and every other service he called him:

to bring Jacob again, to him; the lost sheep of the house of Israel, God's elect among the Jews, which were as straying sheep; or all his chosen people, whether Jews or Gentiles, which were scattered abroad, and were afar off from God, whom Christ was to bring back again, and bring nigh unto God, and did:

though Israel be not gathered: in general, only a remnant, according to the election of grace, the greater part refusing to be gathered ministerially by him; and the rulers not suffering the common people to attend on his ministry. Mat 23:37. It may be observed that there is a marginal reading of the Hebrew, different from the written text; instead of לא, "not" it is לו, "to him"; and may be rendered thus, "and Israel shall be gathered unto him"; and then the sense entirely agrees with the preceding clause, with which the words are connected, and not with the following, as the accent "athnach" shows, thus; the Lord appointed and formed me to be his servant to bring back Jacob, and that Israel might be gathered to him; as all the Israel of God, all the elect of God were by the sufferings and death of Christ; see Eph 1:10. The marginal reading, and the writing, may be both retained, as in some other places, thus, "and shall not Israel be gathered to him?" since he has formed me to bring back Jacob to him? verily he shall. The marginal reading is followed by the Targum, and the passage paraphrased thus,

"to return the house of Jacob to his service, and Israel shall be brought nigh, to his fear.''

And so it is by Jarchi, Aben Ezra, and Kimchi, and by the Septuagint, Syriac, and Arabic versions, and by Aquila: "yet shall I be glorious" in the eyes of the Lord; or "I shall be glorious", &c.; as he was at his baptism and transfiguration on the mount; by the wonderful things done in heaven and on earth at the time of his death, at his resurrection from the dead, his ascension to heaven, and exaltation at the right hand of God, far above all principalities and powers, angels, authorities, and powers, being subject to him; and by the ministration of the Gospel in the Gentile world, and particularly when he shall reign gloriously in the latter day, and in the New Jerusalem church state:

and my God shall be my strength; to keep up his spirits under all discouragements; to protect him from his enemies; to support him in his work as man; to carry him through it, and enable him completely to perform it, as he promised he would, and as he did, Isa 49:8.

Gill: Isa 49:6

And he said,.... Or "even he said"; namely, the Lord his God, that called, appointed, and strengthened him for his service:

it is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; the tribes of Jacob and the preserved of Israel are the elect of God among the Jews; though the characters agree with all the chosen of God of other nations, who, are distinguished from the rest of the world, and are "preserved in Christ", Jud 1:1, where they are preserved before they are redeemed and called; not from falling in Adam with the rest of mankind, nor from the general corruption of nature, nor from actual sins and transgressions; yet from the condemnation of the law, the damning power of sin, and the second death; the ground of which is, their being in the love of God, in the covenant of grace, and in the hands of Christ: and yet, notwithstanding this, they are in a most miserable condition as the descendants of Adam, and, in a state of nature; they are "fallen" creatures, which is supposed by the "raising them up" by Christ, whose work it is; they fell in Adam, and are fallen from a state of honour, friendship, and communion with God; from the glorious image stamped on man in his creation; from righteousness and holiness into sin and misery, poverty and beggary; into a very low estate indeed, and are not able to raise up themselves, being feeble and without strength, yea, dead in trespasses and sins; they are gone back from God, and out of the good way, and are gone astray like lost sheep, which is supposed by the "restoring" of them: now it is Christ's work to "raise up", "restore", or "return" these; he raises them to a state of justification and acceptance with God, to a better righteousness than they fell from, and to greater riches, honour, and glory; in consequence of redemption by Christ they are raised to a state of grace here, and to glory hereafter; they are brought nigh to God, from whom they were departed, sons to have access unto him and fellowship with him now, and to be with him for evermore. Now to do all this is said to be a "light thing"; it was not so in itself, it was a "great thing", famous and excellent, to be a servant of the Lord, and to be employed in such work as this; and so the Septuagint and Arabic versions render it; but this is to be understood either by way of interrogation, as by the Targum, Kimchi, Ben Melech, and so the Syriac version, "is it a matter of small moment that thou shouldest be my servant?" &c.; surely it is not; or, if it is, I will find thee other work to do: or else it is to be understood comparatively, the elect of God among the Jews being few, in comparison of those among the Gentiles; wherefore it was not work enough, nor honour enough, only to be employed in the redemption of them: and therefore it follows,

I will also give thee for a light to the Gentiles; which supposes the Gentiles to be in a state of darkness, as they were before the coming of Christ, and the ministration of the Gospel to them; they were in the dark about the divine Being, the unity of God, and the persons in the Godhead; about the worship of God; about a future state, and about their own state and condition; and about revelation, the truths, doctrines, and ordinances of it: and this expresses, that Christ should be a "light" to them, as he has been, not only in a way of nature, as he is to every man, but in a way of special grace through the ministry of the word; not in his own person, for he only preached in Judea, but by his apostles, by whom he went and preached peace to them afar off; and particularly he was so to them by his Spirit, as a spirit of illumination; and so they came to have light in divine things, and which is a "gift" of the free grace of God. Simeon has respect to this passage, Luk 2:32 and the Apostle Paul cites it, and applies it to Gospel times, Act 13:47, it follows,

that thou mayest be my salvation unto the end of the earth; Christ was given, that he might be the author of that salvation, which God had chosen and appointed his people to, and provided for them in covenant; and that being the salvation of his own people, he calls it his own salvation; and which should reach to them all everywhere, in the several parts of the world, and the corners and ends of it, east, west, north, and south, wherever they were. Kimchi refers this to the saving of the Gentiles, after the war of Gog and Magog, yet to come; and with it compares Isa 60:3.

Gill: Isa 49:7

Thus saith the Lord, the Redeemer of Israel, and his Holy One,.... These are all the titles of the Father of Christ, who is the Jehovah, the self-existent Being, and from whom all have their Being; "the redeemer of Israel", being concerned with his Son in the redemption, of his people, in the contriving and settling the method of it, and bringing it about; "and his Holy One", or the Holy One of Israel, the sanctifier of them, together with the blessed Spirit; who speaks the following words, not to the Prophet Isaiah, as Aben Ezra, nor to the people of the Jews, as the Targum, Jarchi, and Kimchi, but to Christ:

to him whom man despiseth; whom the Jews despised, because of the meanness of his descent, parentage, and education; because of his doctrines, disciples, and followers; and because his kingdom was not of this world, and came not with observation: or "whom a soul despiseth", or "despised in soul" ^w; heartily despised, as Christ was; or "who despiseth his soul" ^x, or life, as Christ did his, for the sake of his people, for whom he freely laid his life down, and made his soul an offering for sin:

to him whom the nation abhorreth; the nation of the Jews abhorred Christ, his person, doctrine, and miracles; they hated him, and would not have him to rule over them: they persecuted him, and sought to slay him, and at last delivered him up to the Romans to be crucified:

to a servant of rulers; of Jewish rulers in subjection to them, being made under the law; and of Gentile rulers, paying tribute to Caesar, and when scourged by Pilate, and crucified by his order, which was the usual death of servants or slaves. But though he was so ill used, despised, and abhorred, he is encouraged by his divine Father, and great glory and honour are promised him:

kings shall see and arise, princes also shall worship; they shall see the glory and majesty of Christ, and rise up in reverence of him, and fall down before him and worship him; which has had its accomplishment in part in Constantine, Theodosius, Valentinian, and other Christian princes, and will have a further fulfilment in the latter day; see Isa 49:23. This passage is interpreted by the Jews of the Messiah ^y:

because of the Lord that is faithful; to his promises to him in raising him from the dead, and giving him glory; in exalting him at his own right hand; in giving him gifts for men, which he bestowed on them; in spreading and succeeding his Gospel in the Gentile world; and in the enlargement of his kingdom and interest in it; all which obliged, and will oblige, the kings and princes of the earth to own him, and pay homage to him:

and the Holy One of Israel, and he shall choose thee; or make it appear that he has chosen thee to be the Saviour and Redeemer of his people, the Head of the church, and the Judge of the whole world.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 49:1

¹ tn Or “islands” (NASB, NIV); NLT “in far-off lands.”

sn The Lord’s special servant, introduced in chap. 42, speaks here of his commission.

² tn Heb “called me from the womb.”

³ tn Heb “from the inner parts of my mother he mentioned my name.”

NET Notes: Isa 49:2

¹ tn Or perhaps, “polished” (so KJV, ASV, NAB, NIV, NRSV); NASB “a select arrow.”

² sn The figurative language emphasizes the servant’s importance as the Lord’s effective instrument. The servant’s mouth, which stands metonymically for his words, is compared to a sharp sword because he will be an effective spokesman on God’s behalf (see 50:4). The Lord holds his hand on the servant, ready to draw and use him at the appropriate time. The servant is like a sharpened arrow reserved in a quiver for just the right moment.

NET Notes: Isa 49:3

¹ sn This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8-9; 44:1-2, 21; 45:4; 48:20), but in vv. 5-6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations (Deut 4:6-8). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth.

NET Notes: Isa 49:4

¹ tn Or “said” (KJV, NASB, NIV, NRSV); NLT “I replied.”

² tn Heb “for nothing and emptiness.” Synonyms are combined to emphasize the common idea.

³ tn Heb “But my justice is with the Lord, and my reward [or “wage”] with my God.”

NET Notes: Isa 49:5

¹ tn Heb “from the womb” (so KJV, NASB).

² tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.

³ tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”

⁴ tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.

NET Notes: Isa 49:6

¹ tn Heb “the protected [or “preserved”] ones.”

² sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

³ tn See the note at 42:6.

⁴ tn Heb “be” (so KJV, ASV); CEV “you must take.”

NET Notes: Isa 49:7

¹ tn Heb “redeemer.” See the note at 41:14.

² sn See the note on the phrase “the Holy One of Israel” in 1:4.

³ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

⁴ tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

⁵ tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

⁶ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

Geneva Bible: Isa 49:1

Listen, to me O isles; and hearken, ye people, from far; The LORD hath called ^{( a )} me from ^{( b )} the womb; from the body of my mother hath he made mention of my name.

^{( a )} This is spoken in the person of Christ, to assure the faithful that these promises should come to pass: for they were all made in him and in him would be performed.

^{( b )} This is meant of the time that Christ would be manifested to the world, as in (Psa 2:7).

Geneva Bible: Isa 49:2

And he hath made my mouth like a sharp ^{( c )} sword; in the shadow of his hand hath he ^{( d )} hid me, and made me a polished shaft; in his quiver hath he hid me;

^{( c )} By the sword and shaft, he signifies the virtue and efficacy of Christ's doctrine.

^{( d )} God has taken me to his protection and defence: this chiefly is meant of Christ, and may also be applied to the ministers of his word.

Geneva Bible: Isa 49:3

And said to me, Thou [art] my servant, O ^{( e )} Israel, in whom I will be glorified.

^{( e )} By Israel is meant Christ, and all the body of the faithful, as the members and their head.

Geneva Bible: Isa 49:4

Then I said, I have ^{( f )} laboured in vain, I have spent my strength for nothing, and in vain: [yet] surely my judgment [is] with the LORD, and my work with my God.

^{( f )} Thus Christ in his members complains that his labour and preaching take no effect, yet he is contented that his doings are approved by God.

Geneva Bible: Isa 49:5

And now, saith the LORD that formed me from the womb [to be] his servant, to bring Jacob again to him, Though Israel be not gathered, ^{( g )} yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.

^{( g )} Though the Jews refuse my doctrine, yet God will approve my ministry.

Geneva Bible: Isa 49:6

And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give ^{( h )} thee for a light to the Gentiles, that thou mayest be my salvation to the end of the earth.

^{( h )} To declare my gospel to the Gentiles, as in (Isa 42:6; Act 13:47; Luk 2:32).

Geneva Bible: Isa 49:7

Thus saith the LORD, the Redeemer of Israel, [and] his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a ^{( i )} servant of rulers, Kings shall see and ^{( k )} arise, princes also shall worship, because of the LORD that is faithful, [and] the Holy One of Israel, and he shall choose thee.

^{( i )} Meaning, the Jews whom tyrants kept in bondage.

^{( k )} The benefit of their deliverance will be so great, that great and small will acknowledge it, and revere God for it.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 49:1-26

1 Christ being sent to the Jews, complains of them.

5 He is sent to the Gentiles with gracious promises.

13 God's love is perpetual to his church.

18 The ample restoration of the church.

24 The powerful deliverance out of captivity.

MHCC: Isa 49:1-6

The great Author of redemption shows the authority for his work. The sword of his word slays the lusts of his people, and all at enmity with them. His sharp arrows wound the conscience; but all these wounds will be healed, when the sinner prays to him for mercy. But even the Redeemer, who spake as never man spake in his personal ministry, often seemed to labour in vain. And if Jacob will not be brought back to God, and Israel will not be gathered, still Christ will be glorious. This promise is in part fulfilled in the calling of the Gentiles. Men perish in darkness. But Christ enlightens men, and so makes them holy and happy.

MHCC: Isa 49:7-12

The Father is the Lord, the Redeemer, and Holy One of Israel, as sending the Son to be the Redeemer. Man, whom he came to save, put contempt upon him. To this he submitted for our salvation. He is a pledge for all the blessings of the covenant; in him God was reconciling the world to himself. Pardoning mercy is a release from the curse of the law; renewing grace is a release from the dominion of sin: both are from Christ. He saith to those in darkness, Show yourselves. Not only see, but be seen, to the glory of God, and your own comforts. Though there are difficulties in the way to heaven, yet the grace of God will carry us over them, and make even the mountains a way. This denotes the free invitations and the encouraging promises of the gospel, and the outpouring of the Spirit.

Matthew Henry: Isa 49:1-6

Here, I. An auditory is summoned together and attention demanded. The sermon in the foregoing chapter was directed to the house of Jacob and the people of Israel, Isa 49:1, Isa 49:12. But this is directed to the isles (that is, the Gentiles, for they are called the isles of the Gentiles, Gen 10:5) and to the people from far, that were strangers to the commonwealth of Israel, and afar off. Let these listen (Isa 49:1) as to a thing at a distance, which yet they are to hear with desire and attention. Note, 1. The tidings of a Redeemer are sent to the Gentiles, and to those that lie most remote; and they are concerned to listen to them. 2. The Gentiles listened to the gospel when the Jews were deaf to it.

II. The great author and publisher of the redemption produces his authority from heaven for the work he had undertaken. 1. God had appointed him and set him apart for it: The Lord has called me from the womb to this office and made mention of my name, nominated me to be the Saviour. By an angel he called him Jesus - a Saviour, who should save his people from their sins, Mat 1:21. Nay, from the womb of the divine counsels, before all worlds, he was called to this service, and help was laid upon him; and he came at the call, for he said, Lo, I come, with an eye to what was written of him in the volume of the book. This was said of some of the prophets, as types of him, Jer 1:5. Paul was separated to the apostleship from his mother's womb, Gal 1:15. 2. God had fitted and qualified him for the service to which he designed him. He made his mouth like a sharp sword, and made him like a polished shaft, or a bright arrow, furnished him with every thing necessary to fight God's battles against the powers of darkness, to conquer Satan, and bring back God's revolted subjects to their allegiance, by his word: that is the two-edged sword (Heb 4:12) which comes out of his mouth, Rev 19:15. The convictions of the word are the arrows that shall be sharp in the hearts of sinners, Psa 45:5. 3. God had preferred him to the service for which he had reserved him: He has hidden me in the shadow of his hand and in his quiver, which denotes, (1.) Concealment. The gospel of Christ, and the calling in of the Gentiles by it, were long hidden from ages and generations, hidden in God (Eph 3:5, Rom 16:25), hidden in the shadow of the ceremonial law and the Old Testament types. (2.) Protection. The house of David was the particular care of the divine Providence, because that blessing was in it. Christ in his infancy was sheltered from the rage of Herod. 4. God had owned him, had said unto him, " Thou art my servant, whom I have employed and will prosper; thou art Israel, in effect, the prince with God, that hast wrestled and prevailed; and in thee I will be glorified."The people of God are Israel, and they are all gathered together, summed up, as it were, in Christ, the great representative of all Israel, as the high priest who had the names of all the tribes on his breastplate; and in him God is and will be glorified; so he said by a voice from heaven, Joh 12:27, Joh 12:28. Some read the words in two clauses: Thou art my servant (so Christ is, Isa 42:1); it is Israel in whom I will be glorified by thee; it is the spiritual Israel, the elect, in the salvation of whom by Jesus Christ God will be glorified, and his free grace for ever admired.

III. He is assured of the good success of his undertaking; for whom God calls he will prosper. And as to this,

1. He objects the discouragement he had met with at his first setting out (Isa 49:4): "Then I said, with a sad heart, I have laboured in vain; those that were ignorant, and careless, and strangers to God, are so still: I have called, and they have refused; I have stretched out my hands to a gainsaying people. "This was Isaiah's complaint, but it was no more than he was told to expect, Isa 6:9. The same was a temptation to Jeremiah to resolve he would labour no more, Jer 20:9. It is the complaint of many a faithful minister, that has not loitered, but laboured, not spared, but spent, his strength, and himself with it, and yet, as to many, it is all in vain and for nought; they will not be prevailed with to repent and believe. But here it seems to point at the obstinacy of the Jews, among whom Christ went in person preaching the gospel of the kingdom, laboured and spent his strength, and yet the rulers and the body of the nation rejected him and his doctrine; so very few were brought in, when one would think none should have stood out, that he might well say, " I have laboured in vain, preached so many sermons, wrought so many miracles, in vain."Let not the ministers think it strange that they are slighted when the Master himself was.

2. He comforts himself under this discouragement with this consideration, that it was the cause of God in which he was engaged and the call of God that engaged him in it: Yet surely my judgment is with the Lord, who is the Judge of all, and my work with my God, whose servant I am. His comfort is, and it may be the comfort of all faithful ministers, when they see little success of their labours, (1.) That, however it be, it is a righteous cause that they are pleading. They are with God, and for God; they are on his side, and workers together with him. They like not their judgment, the rule they go by, nor their work, the business they are employed in, ever the worse for this. The unbelief of men gives them no cause to suspect the truth of their doctrine, Rom 3:3. (2.) That their management of this cause, and their prosecution of this work, were known to God, and they could appeal to him concerning their sincerity, and that it was not through any neglect of theirs that they laboured in vain. " He knows the way that I take; my judgment is with the Lord, to determine whether I have not delivered my soul and left the blood of those that perish on their own heads."(3.) Though the labour be in vain as to those that are laboured with, yet not as to the labourer himself, if he be faithful: his judgment is with the Lord, who will justify him and bear him out, though men condemn him and run him down; and his work (the reward of his work) is with his God, who will take care he shall be no loser, no, not by his lost labour. (4.) Though the judgment be not yet brought forth unto victory, nor the work to perfection, yet both are with the Lord, to carry them on and give them success, according to his purpose, in his own way and time.

3. He receives from God a further answer to this objection, Isa 49:5, Isa 49:6. He knew very well that God had set him on work, had formed him from the womb to be his servant, had not only called him so early to it (Isa 49:1), but begun so early to fit him for it and dispose him to it. Those whom God designs to employ as his servants he is fashioning and preparing to be so long before, when perhaps neither themselves nor others are aware of it. It is he that forms the spirit of man within him. Christ was to be his servant, to bring Jacob again to him, that had treacherously departed from him. The seed of Jacob therefore, according to the flesh, must first be dealt with, and means used to bring them back. Christ, and the word of salvation by him, are sent to them first; nay, Christ comes in person to them only, to the lost sheep of the house of Israel. But what if Jacob will not be brought back to God and Israel will not be gathered? So it proved; but this is a satisfaction in that case, (1.) Christ will be glorious in the eyes of the Lord; and those are truly glorious that are so in God's eyes. Though few of the Jewish nation were converted by Christ's preaching and miracles, and many of them loaded him with ignominy and disgrace, yet God put honour upon him, and made him glorious, at his baptism, and in his transfiguration, spoke to him from heaven, sent angels to minister to him, made even his shameful death glorious by the many prodigies that attended it, much more his resurrection. In his sufferings God was his strength, so that though he met with all the discouragement imaginable, by the contempts of a people whom he had done so much to oblige, yet he did not fail nor was discouraged. An angel was sent from heaven to strengthen him, Luk 22:43. Faithful ministers, though they see not the fruit of their labours, shall yet be accepted of God, and in that they shall be truly glorious, for his favour is our honour; and they shall be assisted to proceed and persevere in their labours notwithstanding. This weakens their hands, but their God will be their strength. (2.) The gospel shall be glorious in the eyes of the world; though it be not so in the eyes of the Jews, yet it shall be entertained by the nations, Isa 49:6. The Messiah seemed as if he had been primarily designed to bring Jacob back, Isa 49:5. But he is here told that it is comparatively but a small matter; a higher orb of honour than that, and a larger sphere of usefulness, are designed him: " It is a light thing that thou shouldst be my servant, to raise up the tribes of Jacob to the dignity and dominion they expect by the Messiah, and to restore the preserved of Israel, and make them a flourishing church and state as formerly"(nay, considering what a little handful of people they are, it would be but a small matter, in comparison, for the Messiah to be the Saviour of them only); "and therefore I will give thee for a light to the Gentiles (many great and mighty nations by the gospel of Christ shall be brought to the knowledge and worship of the true God), that thou mayest be my salvation, the author of that salvation which I have designed for lost man, and this to the end of the earth, to nations at the greatest distance."Hence Simeon learned to call Christ a light to lighten the Gentiles (Luk 2:32), and St. Paul's exposition of this text is what we ought to abide by, and it serves for a key to the context, Act 13:47. Therefore, says he, we turn to the Gentiles, to preach the gospel to them, because so has the Lord commanded us, saying, I have set thee to be a light to the Gentiles. In this the Redeemer was truly glorious, though Israel was not gathered; the setting up of his kingdom in the Gentile world was more his honour than if he had raised up all the tribes of Jacob. This promise is in part fulfilled already, and will have a further accomplishment, if that time be yet to come which the apostle speaks of, when the fulness of the Gentiles shall be brought in. Observe, God calls it his salvation, which some think intimates how well pleased he was with it, how he gloried in it, and (if I may so say) how much his heart was upon it. They further observe that Christ is given for a light to all those to whom he is given for salvation. It is in darkness that men perish. Christ enlightens men's eyes, and so makes them holy and happy.

Matthew Henry: Isa 49:7-12

In these verses we have,

I. The humiliation and exaltation of the Messiah (Isa 49:7): The Lord, the Redeemer of Israel, and Israel's Holy One, who had always taken care of the Jewish church and wrought out for them those deliverances that were typical of the great salvation, speaks here to him, who was the undertaker of that salvation. And, 1. He takes notice of his humiliation, the instances of which were uncommon, nay, unparalleled. He was one whom man despised. He is despised and rejected of men, Isa 53:3. To be despised by so mean a creature (man, who is himself a worm) bespeaks the lowest and most contemptible condition imaginable. Man, whom he came to save and to put honour upon, yet despised him and put contempt upon him; so wretchedly ungrateful were his persecutors. The ignominy he underwent was not the least of his sufferings. They not only made him despicable, but odious. He was one whom the nation abhorred; they treated him as the worst of men, and cried out, Crucify him, crucify him. The nation did it, the Gentiles as well as Jews, and the Jews herein worse than Gentiles; for his cross was to the one a stumbling-block and to the other foolishness. He was a servant of rulers; he was trampled upon, abused, scourged, and crucified as a slave. Pilate boasted of his power over him, Joh 19:10. This he submitted to for our salvation. 2. He promises him his exaltation. Honour was done him even in the depth of his humiliation. Herod the king stood in awe of him, saying, I it John the Baptist; noblemen, rulers, centurions came and kneeled to him. But this was more fully accomplished when kings received his gospel, and submitted to his yoke, and joined in the worship of him, and called themselves the vassals of Christ. Not that Christ values the rich more than the poor (they stand upon a level with him), but it is for the honour of his kingdom among men when the great ones of the earth appear for him and do homage to him. This shall be the accomplishment of God's promise, and he will give him the heathen for his inheritance, and therefore it shall be done, because of the Lord who is faithful and true to his promise; and this shall be an evidence that Christ had a commission for what he did, and that God had chosen him, and would own the choice he had made.

II. The blessings he has in store for all those to whom he is made salvation.

1. God will own and stand by him in his undertaking (Isa 49:8): In an acceptable time have I heard thee, that is, I will hear thee. Christ, in the days of his flesh, offered up strong cries, and was heard, Heb 5:7. He knew that the Father heard him always (Joh 11:42), heard him for himself (for, though the cup might not pass from him, yet he was enabled to drink it), heard him for all that are his, and therefore he interceded for them as one having authority. Father, I will, Joh 17:24. All our happiness results from the Son's interest in the Father and the prevalency of his intercession, that he always heard him; and this makes the gospel time an acceptable time, welcome to us, because we are accepted of God, both reconciled and recommended to him, that God hears the Redeemer for us, Heb 7:25. Nor will he hear him only, but help him to go through with his undertaking. The Father was always with him at his right hand, and did not leave him when his disciples did. Violent attacks were made upon our Lord Jesus by the powers of darkness, when it was their hour, to drive him off from his undertakings, but God promises to preserve him and enable him to persevere in it; on that one stone were seven eyes, Zec 3:9. God would preserve him, would preserve his interest, his kingdom among men, though fought against on all sides. Christ is preserved while Christianity is.

2. God will authorize him to apply to his church the benefits of the redemption he is to work out. God's preserving and helping him was to make the day of his gospel a day of salvation. And so the apostle understands it: Behold, now is the day of salvation, now the word of reconciliation by Christ is preached, 2Co 6:2.

(1.) He shall be guarantee of the treaty of peace between God and man: I will give thee for a covenant of the people. This we had before (Isa 42:6), and it is here repeated as faithful, and well worthy of all acceptation and observation. He is given for a covenant, that is, for a pledge of all the blessings of the covenant. It was in him that God was reconciling the world to himself; and he that spared not his own Son will deny us nothing. He is given for a covenant, not only as he is the Mediator of the covenant, the blessed days-man who has laid his hand upon us both, but as he is all in all in the covenant. All the duty of the covenant is summed up in our being his; and all the privilege and happiness of the covenant are summed up in his being ours.

(2.) He shall repair the decays of the church and build it upon a rock. He shall establish the earth, or rather the land, the land of Judea, a type of the church. He shall cause the desolate heritages to be inherited; so the cities of Judah were after the return out of captivity, and so the church, which in the last and degenerate ages of the Jewish nation had been as a country laid waste, but was again replenished by the fruits of the preaching of the gospel.

(3.) He shall free the souls of men from the bondage of guilt and corruption and bring them into the glorious liberty of God's children. He shall say to the prisoners that were bound over to the justice of God, and bound under the power of Satan, Go forth, Isa 49:9. Pardoning mercy is a release from the curse of the law, and renewing grace is a release from the dominion of sin. Both are from Christ, and are branches of the great salvation. It is he that says, Go forth; it is the Son that makes us free, and then we are free indeed. He saith to those that are in darkness, Show yourselves; "not only see, but be seen, to the glory of God and your own comfort."When he discharged the lepers from their confinement, he said, Go show yourselves to the priest. When we see the light, let our light shine.

(4.) He shall provide for the comfortable passage of those whom he sets at liberty to the place of their rest and happy settlement, Isa 49:9-11. These verses refer to the provision made for the Jews' return out of their captivity, who were taken under the particular care of the divine Providence, as favourites of Heaven, and now so in a special manner; but they are applicable to that guidance of divine grace which all God's spiritual Israel are under, from their release out of bondage to their settlement in the heavenly Canaan. [1.] They shall have their charges borne and shall be fed at free cost with food convenient: They shall feed in the ways, as sheep; for now, as formerly, God leads Joseph like a flock. When God pleases even highway ground shall be good ground for the sheep of his pasture to feed in. Their pastures shall be not only in the valleys, but in all high places, which are commonly dry and barren. Wherever God brings his people he will take care they shall want nothing that is good for them, Psa 34:10. And so well shall they be provided for that they shall not hunger nor thirst, for what they need they shall have seasonably, before their need of it comes to an extremity. [2.] They shall be sheltered and protected from every thing that would incommode them: Neither shall the heat nor sun smite them, or God causes his flock to rest at noon, Son 1:7. No evil thing shall befal those that put themselves under a divine protection; they shall be enabled to bear the burden and heat of the day. [3.] They shall be under God's gracious guidance: He that has mercy on them, in bringing them out of their captivity, shall lead them, as he did their fathers in the wilderness, by a pillar of cloud and fire. Even by springs of water, which will be ready to them in their march, shall he guide them. God will furnish them with suitable and seasonable comforts, not like the pools of rainwater in the valley of Baca, but like the water out of the rock which followed Israel. Those who are under a divine guidance, and follow that closely, while they do so, may, upon good grounds, hope for divine comforts and cordials. The world leads its followers by broken cisterns, or brooks that fail in summer; but God leads those that are his by springs of water. And those whom God guides shall find a ready road and all obstacles removed (Isa 49:11): I will make all my mountains a way. He that in times past made the sea a way, now with as much ease will make the mountains a way, though they seemed impassable. The highway, or causeway, shall be raised, to make it both the plainer and the fairer. Note, The ways in which God leads his people he himself will be the overseer of, and will take care that they be well mended and kept in repair, as of old the ways that led to the cities of refuge. The levelling of the roads from Babylon, as it was foretold (Isa 40:2, Isa 40:3), was applied to gospel work, and so may this be. Though there be difficulties in the way to heaven, which we cannot by our own strength get over, yet the grace of God shall be sufficient to help us over them and to make even the mountains a way, Isa 35:8.

(5.) He shall bring them all together from all parts, that they may return in a body, that they may encourage one another and be the more taken notice of. They were dispersed into several parts of the country of Babylon, as their enemies pleased, to prevent any combination among themselves. But, when God's time shall come to bring them home together, one spirit shall animate them all, all that lie at the greatest distance from each other, and those also that had taken shelter in other countries shall meet them in the land of Judah, Isa 49:12. Here shall a party come from far, some from the north, some from the west, some from the land of Sinim, which probably is some province of Babylon not elsewhere named in scripture, but some make it to be a country belonging to one of the chief cities of Egypt, called Sin, of which we read, Eze 30:15, Eze 30:16. Now this promise was to have a further accomplishment in the great confluence of converts to the gospel church, and its full accomplishment when God's chosen shall come from the east and from the west to sit down with the patriarchs in the kingdom of God, Mat 8:11.

Keil-Delitzsch: Isa 49:1-3

The very same person who was introduced by Jehovah in Isa 42:1. here speaks for himself, commencing thus in Isa 49:1-3 : "Listen, O isles, unto me; and hearken, ye nations afar off: Jehovah hath called me from the womb; from my mother's lap hath He remembered my name. And He made my mouth like a sharp sword; in the shadow of His hand hath He hid me, and made me into a polished shaft; in His quiver hath He concealed me. And He said to me, Thou art my servant, O Israel, thou in whom I glorify myself." Although the speaker is called Israel in Isa 49:3 , he must not be regarded as either a collective person representing all Israel, or as the collective personality of the kernel of Israel, which answered to its true idea. It is not the former, because in Isa 49:5 he is expressly distinguished from the nation itself, which is the immediate object of his special work as restorer and (according to Isa 49:8 and Isa 42:6) covenant-mediator also; not the latter, because the nation, whose restoration he effects, according to Isa 49:5, was not something distinct from the collective personality of the "servant of Jehovah"in a national sense, but rather the entire body of the "servants of Jehovah"or remnant of Israel (see, for example, Isa 65:8-16). Moreover, it cannot be either of these, because what he affirms of himself is expressed in such terms of individuality, that they cannot be understood as employed in a collective sense at all, more especially where he speaks of his mother's womb. In every other case in which Israel is spoken of in this way, we find only "from the womb"( m ibbeten , Isa 44:2, Isa 44:24; Isa 56:3, along with m innı̄ -racham ; also Isa 48:8), without the addition of אם (mother), which is quite unsuitable to the collective body of the nation (except in such allegorical connections as Isa 51:1-2, and Eze 16:3). Is it then possibly the prophet, who is here speaking of himself and refers in Isa 49:1 to his own mother (compare אמּי in Jer 15:10; Jer 20:14, Jer 20:17)? This is very improbable, if only because the prophet, who is the medium of the word of God in these prophecies, has never placed himself in the foreground before. In Isa 40:6 he merely speaks of himself indirectly; in Isa 44:26, even if he refer to himself at all (which we greatly doubt), it is only objectively; and in Isa 48:16, the other person, into whose words the words of Jehovah pass, cannot be the prophet, for the simple reason that the transition of the words of Jehovah into those of His messenger is essentially different in this instance from the otherwise frequent interchange of the words of Jehovah and those of His prophet, and also because the messenger of Jehovah speaks of himself there, after the "former things"have come to pass, as the mediator (either in word or deed) of the "new things"which were never heard of before, but are to be expected now; whereas the author of these addresses was also the prophet of the "former things,"and therefore the messenger referred to rises up within the course of sacred history predicted by the author of these prophecies. Moreover, what the speaker in this case (Isa 49:1-2) says of himself is so unique, so glorious, that it reaches far beyond the vocation and performance of any single prophet, or, in fact, of any individual man subject to the limitations of human life and human strength.

There is nothing else left, therefore, than to suppose that the idea implied in the expression "servant of Jehovah"is condensed in this instance, as in Isa 42:1., into that of a single person. When it is expanded to its widest circumference, the "servant of Jehovah"is all Israel; when it only covers its smaller and inner circle, it is the true people of Jehovah contained within the entire nation, like the kernel in the shell (see the definition of this at Isa 51:7; Isa 65:10; Psa 24:6; Psa 73:15); but here it goes back to its very centre. The "servant of Jehovah,"in this central sense, is the heart of Israel. From this heart of Israel the stream of salvation flows out, first of all through the veins of the people of God, and thence through the veins of the nations generally. Just as Cyrus is the world-power in person, as made subservient to the people of God, so the servant of Jehovah, who is speaking here, is Israel in person, as promoting the glorification of Jehovah in all Israel, and in all the world of nations: in other words, it is He in whom the true nature of Israel is concentrated like a sun, in whom the history of Israel is coiled up as into a knot for a further and final development, in whom Israel's world-wide calling to be the Saviour of mankind, including Israel itself, is fully carried out; the very same who took up the word of Jehovah in Isa 48:16 , in the full consciousness of His fellowship with Him, declaring Himself to be His messenger who had now appeared. It must not be forgotten, moreover, that throughout these prophecies the breaking forth of salvation, not for Israel only, but for all mankind, is regarded as bound up with the termination of the captivity; and from this its basis, the restoration of the people who were then in exile, it is never separated. This fact is of great importance in relation to the question of authorship, and favours the conclusion that they emanated from a prophet who lived before the captivity, and not in the midst of it. Just as in chapter 7 Isaiah sees the son of the virgin grow up in the time of the Assyrian oppressions, and then sees his kingdom rising up on the ruins of the Assyrian; so does he here behold the servant of Jehovah rising up in the second half of the captivity, as if born in exile, in the midst of the punishment borne by his people, to effect the restoration of Israel. At the present time, when he begins to speak, coming forward without any further introduction, and speaking in his own name (a unique instance of dramatic style, which goes beyond even Psa 2:1-12), he has already left behind him the commencement of his work, which was directed towards the salvation of mankind. His appeal is addressed to the "isles,"which had been frequently mentioned already when the evangelization of the heathen was spoken of (Isa 42:4, Isa 42:10, Isa 42:12; cf., Isa 24:15), and to the "nations from afar,"i.e., the distant nations (as in Isa 5:26; compare, on the other hand, Jer 23:23). They are to hear what he says, not merely what he says in the words that follow, but what he says generally. What follows is rather a vindication of his right to demand a hearing and obedience, then the discourse itself, which is to be received with the obedience of faith; at the same time, the two are most intimately connected. Jehovah has called him ab utero , has thought of his name from the bowels of his mother ( מעי as in Psa 71:6), i.e., even before he was born; ever since his conception has Jehovah assigned to him his calling, viz., his saving calling. We call to mind here Jer 1:5; Luk 1:41; Gal 1:15, but above all the name Immanuel, which is given by anticipation to the Coming One in Isa 7:14, and the name Jesus, which God appointed through the mouth of angels, when the human life of Him who was to bear that name was still ripening in the womb of the Virgin (Mat 1:20-23). It is worthy of notice, however, that the great Coming One, though he is described in the Old Testament as one who is to be looked for "from the seed of David,"is also spoken of as "born of a woman,"whenever his entrance into the world is directly referred to. In the Protevangelium he is called, though not in an individual sense, "the seed of the woman;"Isaiah, in the time of Ahaz, mentions "the virgin"as his mother; Micah (Mic 5:2) speaks of his יולדה ; even the typical psalms, as in Psa 22:10-11, give prominence to the mother. And is not this a sign that prophecy is a work of the Spirit, who searches out the deep things of the counsel of God?

In Isa 49:2 the speaker says still further, that Jehovah has made his mouth k^e cherebh c haddâh (like a sharp sword), namely, that he may overcome everything that resists him as if with a sharp sword, and sever asunder things that are bound up together in a pernicious bond (Isa 11:4; Rev 1:16; Heb 4:12); also that He has made him into c hēts bârūr (not βέλος εκλεκτόν , lxx, but, as in Jer 51:11, cleaned,

(Note: The comparison to purus is one that naturally suggests itself; but this, like putus , is derived from a root pū .)

polished, sharpened, pointed), namely, to pierce the hearts (Psa 45:6), and inflict upon them the most wholesome wounds; and again, that Jehovah has hidden him under the shadow of His almighty hand, and kept him concealed in the quiver of His loving counsel, just girt as men keep their swords and arrows in sheaths and quivers ready for the time when they want to use them, in order that in the fulness of time He might draw out this His sword, and put this His arrow to the bow. The question whether the allusion here is to the time preceding the foreknown period of his coming, or whether it is to eternity that the words refer, does not present any great dilemma; at the same time, the prophecy in this instance only traces back the being of the person, who now appears, to the remotest point of his historical coming. Isa 49:3 describes, without any figure, what Jehovah has made him. He has said to him (cf., Psa 2:7 ): Thou art my servant; thou art Israel, in whom ( in quo , as in Isa 44:23) I glorify myself. Schenkel's exposition is grammatically impossible: "(It is) in Israel that I will glorify myself through thee."The servant himself is called Israel. We call to mind here the expression in Mat 16:18, "Thou art Peter;"and the use of the name "Israel,"as the individuation of a generic name, reminds us of the fact that the kings of a nation are sometimes called by the name of the nation itself (e.g., Asshur, Isa 10:5.). But Israel was from the very first the God-given name of an individual. Just as the name Israel was first of all given to a man, and then after that to a nation, so the name which sprang from a personal root has also a personal crown. The servant of Jehovah is Israel in person, inasmuch as the purpose of mercy, upon the basis of which and for the accomplishment of which Jehovah made Jacob the father of the twelve-tribed nation, is brought by him into full and final realization. We have already seen that Israel, as an entire nation, formed the basis of the idea contained in the term "servant of Jehovah;"Israel, regarded as a people faithful to its calling, the centre; and the personal servant of Jehovah its apex. In the present instance, where he is called distinctly "Israel,"the fact is clearly expressed, that the servant of Jehovah in these prophecies is regarded as the kernel of the kernel of Israel, as Israel's inmost centre, as Israel's highest head. He it is in whom (i.e., on whom and through whom) Jehovah glorifies Himself, inasmuch as He carried out through him the counsels of His love, which are the self-glorification of His holy love, its glory and its triumph.

Keil-Delitzsch: Isa 49:4

In the next v. the speaker meets the words of divine calling and promise with a complaint, which immediately silences itself, however. "And I, I said, I have wearied myself in vain, and thrown away my strength for nothing and to no purpose; yet my right is with Jehovah, and my reward with my God." The Vav with which the v. opens introduces the apparent discrepancy between the calling he had received, and the apparent failure of his work. אכן , however, denotes the conclusion which might be drawn from this, that there was neither reality nor truth in his call. The relation between the clauses is exactly the same as that in Psa 31:23 and Jon 2:5 (where we find א ך , which is more rarely used in this adversative sense); compare also Psa 30:7 (but I said), and the psalm of Hezekiah in Isa 38:10 with the antithesis in Psa 38:15. In the midst of his activity no fruit was to be seen, and the thought came upon him, that it was a failure; but this disturbance of his rejoicing in his calling was soon quieted in the confident assurance that his m ishpât (i.e., his good right in opposition to all contradiction and resistance) and his "work"(i.e., the result and fruit of the work, which is apparently in vain) are with Jehovah, and laid up with Him until the time when He will vindicate His servant's right, and crown his labour with success. We must not allow ourselves to be led astray by such parallels as Isa 40:10; Isa 62:11. The words are not spoken in a collective capacity any more than in the former part of the verse; the lamentation of Israel as a people, in Isa 40:27, is expressed very differently.

Keil-Delitzsch: Isa 49:5-6

The expression "and now"( ועתּה ), which follows, evidently indicates a fresh turn in the official life of the person speaking here. At the same time, it is evident that it is the failure of his labours within his own people, which has forced out the lamentation in Isa 49:4 . For his reason for addressing his summons in Isa 49:1 to the world of nations, is that Jehovah has not guaranteed to him, the undaunted one, success to his labours among his own people, but has assigned him a mission extending far beyond and reaching to all mankind. "And now, saith Jehovah, that formed me from the womb to be His servant, to bring back Jacob to Him, and that Israel may be gathered together to Him; and I am honoured in the eyes of Jehovah, and my God has become my strength. He saith, It is only a small thing that thou becomest my servant, to set up the tribes of Jacob, and to bring back the preserved of Israel. I have set thee for the light of the Gentiles, to become my salvation to the end of the earth." Both shōbhēbh and hâshı̄bh unite within themselves the meanings reducere (Jer 50:19) and restituere . On לא = לו generally, see at Isa 9:2; Isa 63:9. Jerome is wrong in his rendering, et Israel qui non congregabitur (what could a prophecy of the rejection of the Jews do here?); so also is Hitzig's rendering, "since Israel is not swept away;"and Hofmann's, "Israel, which is not swept away."In the present instance, where the restoration of Israel is the event referred to, אצף must signify "the gathering together of Israel,"as in Isa 11:12. לו (parallel אליו ) points to Jehovah as the author of the gathering, and as the object of it also. The transition from the infinitive of design to the finite verb of desire, is the same as in Isa 13:9; Isa 14:25. The attributive clause, added to the name Jehovah, expresses the lofty mission of the servant of God with regard to Israel. The parenthesis, "I have honour in the eyes of Jehovah, and my God has become my strength, i.e., has become mighty in me, the apparently weak one,"looks beyond to the still loftier mission, by which the former lofty one is far surpassed. On account of this parenthetically inserted praise of Jehovah, the אמר is resumed in ויּאמר . Instead of נקל היותך (compare 1Ki 16:31), i.e., it is a small thing that thou shouldst be, we have it here, as in Eze 8:17, with a comparative min , which must not, however, be logically pressed: "It is smaller than that,"i.e., it is too small a thing that thou shouldst be. The n^e tsı̄rē ( Keri , n^e tsūrē ) of Israel are those who have been preserved in exile (Eze 6:12); in other cases, we find שׁאר , שׁארית , or פּלטה . Not only is the restoration of the remnant of Israel the work of the servant of Jehovah; but Jehovah has appointed him for something higher than this. He has given or set him for the light of the heathen ("a light to lighten the Gentiles,"Luk 2:32), to become His salvation to the end of the earth (lxx: τοῦ εἶναι σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς ). Those who regard Israel as a nation as speaking here (e.g., Hitzig, Ewald, Umbreit, etc.) go right away from this, which is the most natural sense of the words, and explain them as meaning, "that my salvation may be, reach, or penetrate to the end of the earth."But inasmuch as the servant of Jehovah is the light of the world, he is through that very fact the salvation of the world; and he is both of these through Jehovah, whose counsels of ישׁוּעה are brought by him into historical realization and visible manifestation.

Keil-Delitzsch: Isa 49:7

The words of the servant of God, in which he enforces his claim upon the nations, are now lost in words of Jehovah to him, which are no longer reported by him, but are appended as an independent address. His present condition is one of the deepest humiliation. "Thus saith Jehovah, the Redeemer of Israel, His Holy One, to him of contemptible soul, to the abhorrence of the people, to the servant of tyrants: kings shall see and arise; princes, and prostrate themselves for the sake of Jehovah, who is faithful, the Holy One of Israel, that He hath chosen thee." As bâzōh with a changeable kamtez (cf., c hâmōts , Isa 1:17) has, if not exactly a passive force, yet something very like a passive circumstantial meaning, בּזה־נפשׁ must mean the man who is contemptible as regards his soul, i.e., held in contempt, or, as Hofmann explains it, whom men do not think worthy to live (though he follows Ewald, and takes b^e zōh as an infinitive treated as a substantive). Accordingly מתעב is also to be taken personally. The meaning abhorring is unsuitable; but תּעב is also used in a causative sense, to cause to abhor, i.e., to make a thing an abomination (Eze 16:25), or to excite abhorrence: hence, "to him who excites the people's abhorrence,"which is the same, so far as the sense is concerned, as "to the object of their abhorrence."But even as a participial substantive מתעב would literally mean the thing exciting abhorrence, i.e., the abhorrence, just as m ^e khasseh in Isa 23:18 signifies the thing covering, i.e., the covering. All these participial substantives of the piel indicate the thing, place, or instrument accomplishing that which the piel affirms. We need not raise the question whether gōi refers to Israel or to the heathen. It signifies the mass of men, the people, like ‛ âm in Psa 62:9, and in those passages in which it is used by our prophet for the human race generally. The m ōsh^e ilim , of whom the person here addressed is the servant or enslaved one, are obviously heathen tyrants. What is here affirmed of the "one servant of Jehovah"was no doubt also applicable to the nation generally, and more especially to that portion of the nation which was true to its calling and confession. He in whom Israel's relation of servant to Jehovah was fully realized, did indeed spring out of His own nation, when it was under the oppression of the powers of this world; and all the shame and persecution which those who remained faithful among His people had to endure from the heathen oppressors, and also from the ungodly among their own countrymen (see, for example, Isa 66:5), discharge their force like a violent storm upon Him as an individual. When, therefore, we find the sufferings of the people and the glory of which they became partakers described in other passages in just the same terms, we must not infer from this that "servant of Jehovah"is a collective epithet in the passage before us. The person addressed here is the Restorer of Israel, the Light of the Gentiles, the Salvation of Jehovah for all mankind. When kings and princes shall behold Him who was once brought so low, delivered from His humiliation, and exalted to the glorious height of the work to which He has been called, they will rise up with reverence from their thrones, and prostrate themselves upon the ground in worship for the sake of Jehovah, as before Him who ( אשׁר emphatic, utpote qui ) is faithful, showing Himself sincere in His promises, and for the sake of the Holy One of Israel, in that, as is now made manifest, "He hath chosen thee."The fut. consec. particularizes the general motive assigned, and carries it still further.

Constable: Isa 40:1--55:13

IV. Israel's calling in the world chs. 40--55

This part of Isaiah picks up a theme from chapters 1-39 and develops it further. That theme is God's faithfulness to His promises to give His people a glorious future after He disciplined them for their unfaithfulness. The Lord did not have to make these promises, but He did so in grace. Israel would have a glorious future, not because of but in spite of herself.

Constable: Isa 49:1--55:13

B. God's atonement for Israel chs. 49-55

In the previous section (chs. 40-48), Isaiah revealed that God would redeem His servant Israel from Babylonian captivity by using one of His servants, Cyrus. Israel's sin had resulted in her going into the furnace of Babylon for a period of refinement.

In this section, the prophet revealed that God would also deal with the more serious problem of sin in Israel that had resulted in her captivity. He would do this by using another Servant of His, the Messiah. This Servant would not only take care of Israel's sin problem but that of the whole world. Thus Isaiah passed from dealing mainly with physical deliverance to dealing with spiritual salvation, from Cyrus to Christ.

Constable: Isa 49:1--52:13

1. Anticipation of salvation 49:1-52:12

This first segment focuses on the anticipation of salvation. Israel needed to believe the promises of God concerning the coming salvation. The possibility of a restored relationship between Israel and her God becomes increasingly clear as this section unfolds. Likewise, the cosmic dimension of this salvation becomes increasingly obvious. The section reaches its climax with the announcement that God has won victory and the people are free (52:7-12).

Constable: Isa 49:1-13

Comfort through the Servant 49:1-13

Isaiah began this pericope by clarifying the calling and ministry of the Servant. He referred to this Servant earlier (42:1-9), but now he reiterated and reinforced what he had revealed in preparation for further revelation about this key figure.⁵¹⁴

Constable: Isa 49:1-7

The Servant's calling 49:1-7

"The first [biographical Servant] Song was a word from the Lord to the world about his Servant: Your plight is known, my Servant will deal with it' [42:1-4]; but the second [autobiographical] Song is the Servant's testimony how that world-wide task devolved upon one who was already commissioned to minister to Israel."⁵¹⁵

"If . . . the first song can be viewed as contemplating the ministry of Jesus the Servant in prospect from the perspective of his baptism, this second song seems to be looking back on that ministry from its close."⁵¹⁶

49:1 Using the same terminology with which the Lord had appealed to Israel to listen to Him (cf. 41:1; 46:3, 12; 48:1, 12), someone called the world's population to pay attention to what he had to say. He claimed a divine calling from his birth; God had commissioned him to announce what he would reveal (cf. Jer. 1:5; Matt. 1:21; Luke 1:31-33, 41; 2:21; Gal. 1:15). There was more to announce than just that Yahweh would redeem Israel from Babylonian captivity (cf. 48:20). Who is the speaker? What follows, which this description of Him corroborates, is that the Servant Messiah is speaking, not Israel or the believing remnant in Israel or Cyrus or Isaiah.⁵¹⁷

"When Assyria was coming to prominence Isaiah predicted the coming of the King, the virgin's Son [7:14]. Now that the world power is exercising its might and will take God's people captive, Isaiah announces the Servant of the Lord as the true Deliverer. Thus the two epochs point us to the Messiah, first to His Person and then to His work."⁵¹⁸

49:2 Cyrus' calling was to liberate Israel with the sword, but this speaker's calling was to announce words from God, piercing, incisive words that would cut like a sword (cf. 1:20; Heb. 4:12; Rev. 1:16; 19:15).

"His is an office of the mouth, his task a declaration of the Truth; for he is a prophet par excellence, and his word is the Gospel . . ."⁵¹⁹

The Servant would be available for His Master's use whenever needed. He would not be prominent at all times but would be protected and hidden until summoned into use. Both the sword and the arrow were offensive weapons, the former used at short range and the latter at longer range. Likewise this Servant's words would be instruments that would defeat enemies. Jesus Christ was the embodiment of this word from God (cf. John 1:1-4, 14-15).

49:3 Yahweh called His Servant Israel. Israel would indeed prove to be an instrument of God by which He demonstrated His glory, but in the context the Servant appears to be an individual. Messiah was Israel in that He was the ideal Israel, what the nation should have been but never attained. Furthermore, He was the Prince with God that neither the nation nor its namesake ever fully became. When God referred to His Servant as Israel He was referring to the Servant's function, not His identity. Throughout this book we have seen that the nation Israel was not able to carry out her function of being a light to the nations because she was blind, deaf, and rebellious. God would provide an individual to do what the nation had failed to do.

"Faced with Israel's failure, God does not wipe out the nation; he simply devises another way in which Israel's servanthood could be worked out: through the ideal Israel."⁵²⁰

This description eliminates Isaiah or any other simply human prophet as the possible Servant in view (cf. vv. 5-6).

49:4 In spite of the Servant's calling it would appear, even to Himself, that He was less than successful (cf. John 1:10-11). If the previous verse describes a more than human Servant, this one presents a fully human Servant. When Jesus Christ died it appeared that He had accomplished very little. Most people regarded His life as a waste. He even prayed on the cross, "My God, my God, why have you forsaken me?" (Matt. 27:46).

"God does not approach the arrogance and oppression of the world with greater arrogance and greater oppression. Rather, he comes with the humility, the vulnerability, and the powerlessness of a child."⁵²¹

Nevertheless, the Servant's work would please God, if not men. Man's justice gave Messiah the Cross, but God's justice gave Him the crown. The Servant would commit His work to God and would trust Him for a just reckoning.

This verse clarifies that feelings of futility and faith in God need not be mutually exclusive. The Servant trusted God for the final outcome of His ministry though as He was carrying it out it appeared to be ineffective. The Apostle Paul took the same view of his ministry (cf. Rom. 8:31-39; 1 Cor. 4:1-5).

". . . despondency arises through listening to ourselves and our self-assessment etc., instead of looking to God, recalling his purposes, living according to our dignity in him and rediscovering in him our source of power."⁵²²

49:5-6 The Servant's calling would be more than bringing Israel back to God in repentance and revival, a calling we have yet to see since this was not Israel's response to Jesus' earthly ministry. It would include bringing the light of the knowledge of God and His salvation to Gentiles all over the world (cf. 5:26). The preaching of the gospel accomplishes both of these goals only partially. They will be fully attained in the Millennium when all Jews and Gentiles will turn to the Lord (cf. Phil. 2:10-11).

Clearly the Servant cannot be Israel in the light of these verses nor can the believing remnant within Israel. Neither group has saved or can save the world. No merely human Hebrew prophet, including Isaiah, could be the savior of the world either. Cyrus' calling was to restore Israel to Judah, but Messiah's calling, from His very birth, was to restore Israel and the Gentiles to God. Indeed, it was to be salvation (cf. Luke 2:32; Acts 13:46-47). The Servant marveled at God's grace in choosing Him for this calling and affirmed His dependence on God to accomplish such a great salvation (in the parenthetical statement in verse 5).

49:7 Yahweh, Israel's Redeemer and Holy One, assured the Servant--who the Israelites and the Gentiles, whom He came to save, would despise--that eventually even rulers would bow before Him. This would happen because Yahweh, the Holy One of Israel, who had called Him was faithful to fulfill what He had set out to accomplish through His Servant. Again, the success of a servant of the Lord is due to the Lord because He enables the servant to be successful (cf. 48:15).

This verse distinguishes two aspects of the Servant's ministry: the first characterized by rejection and humiliation (cf. v. 4; 52:13-53:12), and the second marked by acceptance and glorification. The first advent of Christ fulfilled the first aspect and His second advent will fulfill the second aspect. All that Israel had experienced--being despised, abhorred, and used--the Servant would experience (cf. vv. 25-26). And all that God intended Israel to be--admired, respected, and served--the Servant will become.

". . . to be the chosen of God does not mean glory along the way, but it does mean glory at the end of the way."⁵²³

Guzik: Isa 49:1-26

Isaiah 49 - The Messiah's Mission

This chapter is full of our Lord Jesus Christ, and the words quoted could not possibly have their complete fulfillment in any other save in our Savior. (Alan Redpath)

A. The Messiah declares His mission.

1. (1-2) The call and the preparation of the Messiah.

Listen, O coastlands, to Me, and take heed, you peoples from afar! The LORD has called Me from the womb; From the matrix of My mother He has made mention of My name. And He has made My mouth like a sharp sword; in the shadow of His hand He has hidden Me, and made Me a polished shaft; in His quiver He has hidden Me.

a. Listen, O coastlands, to Me: As the context will show, these words come prophetically from the Messiah, the Servant of the LORD revealed in previous chapters. Here, He commands the coastlands - the distant lands of the Gentiles - to listen to Him.

b. The LORD has called Me from the womb: The Messiah, later revealed as Jesus Christ, was called from the womb. Actually, as shown in Micah 5:2, Jesus was called even before He was in Mary's womb, yet here He starts at the point which any man could most readily relate to.

c. From the matrix of My mother He has made mention of My name: This was fulfilled in Luke 1:31, where the LORD, through the angel Gabriel, declared the name of Jesus before the conception in Mary's womb.

d. He has made My mouth like a sharp sword: This means that the very words of the Messiah have power and authority. While some might need to brandish a weapon to show their authority, the Messiah needs only to speak.

e. In the shadow of His hand He has hidden Me, and made Me a polished shaft; in His quiver He has hidden Me: The Messiah prophetically proclaims that He is like a carefully made and polished arrow in the service of the LORD, ready to be used at the right time. This probably has reference to the "hidden" years of Jesus, when He lived in obscurity, as a polished shaft waiting in the quiver of the LORD.

2. (3-4) The Messiah's confidence in the LORD.

And He said to me, "You are My servant, O Israel, in whom I will be glorified." Then I said, "I have labored in vain, I have spent my strength for nothing and in vain; yet surely my just reward is with the LORD, and my work with my God."

a. You are My servant, O Israel: Since the rest of the context of this chapter indicates that this passage speaks of the Messiah, it is best to regard Israel as a reference to the Messiah. How can the LORD speak of the Messiah as Israel? First, because the Messiah comes from Israel, and is a representative of the nation. Second, because the Messiah fulfills the name Israel, which means, "governed by God."

i. "On the surface, the statement 'You are my servant, Israel,' explicitly identifies Yahweh's Servant as the nation Israel. But if that were the case, an apparent contradiction would arise in verses 5-6, in which the Servant's task is to bring Israel back to Yahweh and to the land . . . the view that 'Israel' is a title of the individual messianic Servant harmonizes most satisfactorily with the passage and context." (Lindsey)

b. Then I said, "I have labored in vain, I have spent my strength for nothing and in vain; yet surely my just reward is with the LORD." The translators of the New King James do not believe these words belong in the mouth of the Messiah, because the do not capitalize the pronoun my, as they would if they believed it spoke of the Messiah. Yet these words can be set prophetically in the mouth of the Messiah, because surely Jesus was tempted by the discouraging thought that all His work was in vain and for nothing. Yet He triumphed over such temptation by declaring, my just reward is with the LORD.

i. When we consider what - and who - the Lord Jesus had to work with on this earth, we certainly must believe that one of the great temptations He faced was discouragement. This passage shows that even though He ministered in difficult and discouraging circumstances, He never gave into discouragement, but always put His trust in the LORD.

3. (5-7) The Messiah blesses Israel and the nations.

And now the LORD says, who formed Me from the womb to be His Servant, to bring Jacob back to Him, so that Israel is gathered to Him (For I shall be glorious in the eyes of the LORD, and My God shall be My strength), indeed He says, "It is too small a thing that You should be My Servant to raise up the tribes of Jacob, and to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, that You should be My salvation to the ends of the earth." Thus says the LORD, the Redeemer of Israel, their Holy One, to Him whom man despises, to Him whom the nation abhors, to the Servant of rulers: "Kings shall see and arise, princes also shall worship, because of the LORD who is faithful, the Holy One of Israel; and He has chosen You."

a. To bring Jacob back to Him: This shows that an important aspect of the Messiah's mission was to bring Israel back to the LORD. This shows that ethnic Israel has an enduring place in God's plan, and that plan will be fulfilled when all Israel will be saved (Romans 11:26).

b. It is too small a thing that You should be My Servant to raise up the tribes of Jacob . . . I will also give You as a light to the Gentiles: Though part of the Messiah's mission is directed to Israel, He also has a mission to the Gentiles. What will the Messiah do for the Gentiles? That You should be My salvation to the ends of the earth. The Messiah would not simply bring salvation; He would be . . . salvation to the ends of the earth.

i. "Israel has light but needs restoration, while the Gentiles need both light and salvation." (Grogan)

c. Thus says the LORD . . . to Him whom man despises, to Him whom the nation abhors: The LORD speaks to His Messiah, and reveals that He will be One whom man despises, and whom His own nation abhors. This is an important - yet lightly noted - prophecy of the rejection of the Messiah, by mankind in general and by Israel specifically.

d. Kings shall see and arise, princes also shall worship: Yet in the end, the Messiah will not be despised or abhorred. He will receive the worship and honor He deserves, because He is the chosen of the LORD.

4. (8-12) The glory of the Messiah's ministry.

Thus says the LORD: "In an acceptable time I have heard You, and in the day of salvation I have helped You; I will preserve You and give You As a covenant to the people, to restore the earth, to cause them to inherit the desolate heritages; that You may say to the prisoners, 'Go forth,' to those who are in darkness, 'Show yourselves.' They shall feed along the roads, and their pastures shall be on all desolate heights. They shall neither hunger nor thirst, neither heat nor sun shall strike them; for He who has mercy on them will lead them, even by the springs of water He will guide them. I will make each of My mountains a road, and My highways shall be elevated. Surely these shall come from afar; look! Those from the north and the west, and these from the land of Sinim."

a. In an acceptable time I have heard You, and in the day of salvation I have helped You; I will preserve You: The LORD God extended His help and preservation to the Messiah all through His earthly ministry. Yet if there is any specific time that this promise was fulfilled, it was as Jesus died on the cross and trusted in the promise of resurrection.

i. It is beautiful to imagine Jesus comforting and strengthening His soul with these promises as He anticipated and endured the ordeal of the cross. He could know, based on this promise, that the LORD would hear, help, and preserve Him.

b. And give You as a covenant to the people: Jesus, the Messiah, doesn't merely bring a covenant; He is a covenant to the people.

c. That You may say to the prisoners, "Go forth": Jesus' ministry set people free from bondage and imprisonment.

i. Jesus set the demon possessed free from the bondage of chains and demonic torture (Mark 5:1-15).

ii. Jesus set the sick and diseased free from the bondage of their infirmities (Luke 13:16).

iii. Jesus set the righteous dead captive in Hades free from their place (Ephesians 4:8).

iv. Jesus sets those in bondage to sin and the law free (John 8:33-36, Galatians 3:22-23).

d. For He who has mercy on them will lead them, even by the springs of water He will guide them: In an immediate sense, this refers to God's supply and sustaining of the exiles returning from Babylon to Judah, through the unseen hand of the Messiah. In the larger sense, it speaks of mercy and provision of God for people as they return to Him in the last days, as they shall come from afar.

e. I will make each of My mountains a road: The mountains in the way of the returning exiles - both in near and far fulfillment - would seem to defeat the purpose of the LORD. But they will not.

i. Notice it says each . . . mountain (or, as in the King James Version, all ... mountains). "There is no exception in that great, but little word, all. There is nothing in life - no obstacle, no loneliness, no trial, no sorrow - which may not be a way into God's richest blessing. There is no situation of entanglement, nothing that you can possibly conceive, but this can be part of God's way to make His mountain a way of deliverance." (Redpath)

ii. Notice it says My mountains. The mountains in the way are still the LORD's mountains, allowed there for a purpose. And the purpose is not to torment you, or because He hates you. There is a loving, wise purpose for every mountain, and God wants to make each of My mountains a road!

iii. "[When you make] the commitment of your life to Jesus Christ without reservation, then you can go to meet your mountains and meet obstacles in Jesus - not to meet them outside Him, but in Christ. If you do that, then the mountain between you and God's land of blessing becomes the way into it." (Redpath)

f. And these from the land of Sinim: Where is Sinim? Some identify it with a place in Egypt; others identify it with China. The idea is that God will bring back the captives (particularly in the far fulfillment) from every conceivable place.

i. "'Sinim' is probably Aswan, near the southern border of Egypt . . . This assumes that 'Sinim' is derived from sewenim . . . If the Masoretic Text is correct, a long standing interpretation connects Sinim with China." (Wolf)

ii. Grogan gives another perspective on Sinim: "It is most likely that Isaiah was being consciously obscure. Even unmapped places are known to God, and even from them he will gather his pilgrims."

B. The LORD's faithfulness to Zion.

1. (13-14) The LORD is praised for goodness to Zion - and an objection is raised.

Sing, O heavens! Be joyful, O earth! And break out in singing, O mountains! For the LORD has comforted His people, and will have mercy on His afflicted. But Zion said, "The LORD has forsaken me, and my Lord has forgotten me."

a. Sing, O heavens! For the LORD has comforted His people: It is simply assumed that the people the LORD has comforted will praise Him; here, the LORD calls for creation itself to add their voices in praise for all the Messiah has done.

b. But Zion said, "The LORD has forsaken me." In the midst of this great praise for the Messiah and His saving work, Zion - speaking of the highest hill in Jerusalem, and the place of God's people by association - Zion objects. Zion believes, "The LORD has forsaken me, and my Lord has forgotten me."

i. The rest of Isaiah 49 and Isaiah 50 will answer this question. Because of their captivity in Babylon, Zion wonders "Does God really care about us?" God will answer, with strength and insight, this question that many have asked since.

2. (15-18) God does care, and the LORD proclaims His love and faithfulness to Zion.

Can a woman forget her nursing child, and not have compassion on the son of her womb? Surely they may forget, yet I will not forget you. See, I have inscribed you on the palms of My hands; your walls are continually before Me. Your sons shall make haste; your destroyers and those who laid you waste shall go away from you. Lift up your eyes, look around and see; all these gather together and come to you. "As I live," says the LORD, "You shall surely clothe yourselves with them all as an ornament, and bind them on you as a bride does.

a. Can a woman forget her nursing child: Though bizarre accounts of unspeakable cruelty surface from time to time, everyone knows that a woman will never forget her nursing child. Yet the LORD says, Surely they will forget, yet I will not forget you. The LORD's affection for His people is greater than the devotion a woman has for her nursing child!

b. See, I have inscribed you on the palms of My hands: This has obvious and beautiful fulfillment in the nail-scarred hands of Jesus. As Jesus told Thomas in a post-resurrection appearance, look at My hands (John 20:27). When we see the nail-scarred hands of Jesus, we see how He has inscribed us on the palms of His hands. With such love, how could God ever forget His people?

c. Your walls are continually before Me: The walls refer to the walls of the city of Jerusalem, which figuratively speak of the health, the strength, the prosperity, and the security of God's people. God is always mindful of the condition of His people, despite the objections of a doubting Zion.

d. Your sons shall make haste . . . you shall surely clothe yourselves with them all as an ornament: The LORD will bring back the exiled and captive sons of Zion to the Promised Land, and this will be an ornament for God's people. The LORD's love and faithfulness for Zion is also shown by His promise for their future. It isn't just demonstrated by the past and the present, but also by His future plans for them.

i. This promise was partially fulfilled in the return of the exiles from Babylon, but will be ultimately fulfilled in the regathering of Israel in the last days.

3. (19-26) God does care, and He promises and affirms blessing for Zion.

For your waste and desolate places, and the land of your destruction, will even now be too small for the inhabitants; and those who swallowed you up will be far away. The children you will have, after you have lost the others, will say again in your ears, "The place is too small for me; give me a place where I may dwell." Then you will say in your heart, "Who has begotten these for me, since I have lost my children and am desolate, a captive, and wandering to and fro? And who has brought these up? There I was, left alone; but these, where were they?" Thus says the Lord GOD: "Behold, I will lift My hand in an oath to the nations, and set up My standard for the peoples; they shall bring your sons in their arms, and your daughters shall be carried on their shoulders; kings shall be your foster fathers, and their queens your nursing mothers; they shall bow down to you with their faces to the earth, and lick up the dust of your feet. Then you will know that I am the LORD, for they shall not be ashamed who wait for Me." Shall the prey be taken from the mighty, or the captives of the righteous be delivered? But thus says the LORD: "Even the captives of the mighty shall be taken away, and the prey of the terrible be delivered; for I will contend with him who contends with you, and I will save your children. I will feed those who oppress you with their own flesh, and they shall be drunk with their own blood as with sweet wine. All flesh shall know that I, the LORD, am your Savior, and your Redeemer, the Mighty One of Jacob."

a. For your waste and desolate places . . . will even now be too small for the inhabitants: As the LORD brings the sons of Zion back to the Israel, they will fill the land in a glorious way.

b. There I was, left alone; but these, where were they? The great blessing of the returning sons of Zion - in both near and far fulfillment - will come as an astounding surprise. God's blessing will seem to come from nowhere. Though the promise seems too good to be true, God confirms it with an oath to the nations. God will rescue Israel from both their immediate and ultimate captivity.

c. Kings shall be your foster fathers: "Calvin and most expositors believe that the text teaches that one day the greatest in the nation will love and care for the children of the Church. This text has usually been made to serve as proof of the legitimacy of the church state (or state church); however, the prophet does not have the Church in mind here, but future Israel." (Bultema)

d. Clarke on They shall bow down to you with their faces to the earth, and lick up the dust of your feet: "These expressions therefore of the prophet are only general poetical images, taken from the manners of the country, to denote great respect and reverence: and such splendid poetical images, which frequently occur in the prophetical writings, were intended only as general amplifications of the subject, not as predictions to be understood and fulfilled precisely according to the letter."

i. "Lick up the dust of thy feet refers to the great honor which the great ones of the world will give Israel. It is mainly on the basis of this phrase that there is the practice of kissing the pope's feet." (Bultema)

e. Even the captives of the mighty shall be taken away: Babylon, the mighty empire, had taken Zion captive. But even they shall be taken away. God will shows His strength and love for Zion by giving unto Babylon what Babylon gave unto Zion, even though they thought it unlikely, as shown by the question of Isaiah 49:24.

i. This was true for Zion when freed from the Babylonian captivity; it is even more true for those set free from captivity to Satan. Jesus spoke of spoiling Satan in Luke 11:21-22: When a strong man, fully armed, guards his own palace, his goods are in peace. But when a stronger than he comes upon him and overcomes him, he takes from him all his armor in which he trusted, and divides his spoils.

ii. "The pictures of eating their own flesh and drinking their own blood draw on the horrors of siege conditions. The reality is that those who oppose the Lord and his people experience the self destructiveness of sin - a recurring feature of the wars of the Lord." (Motyer)

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 49 (Chapter Introduction)

Overview

Isa 49:1, Christ being sent to the Jews, complains of them; Isa 49:5, He is sent to the Gentiles with gracious promises; Isa 49:13, God’s love is perpetual to his church; Isa 49:18, The ample restoration of the church; Isa 49:24, The powerful deliverance out of captivity.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 49 (Chapter Introduction)

CHAPTER 49

Christ, being sent to the Jews, complaineth of them, Isa 49:1-4 . He is sent to the Gentiles with.gracious promises, Isa 49:5-12 . God’ s love to his church perpetual, Isa 49:13-17 . The ample restoration of the church, and its enlargement, Isa 49:18-23 , Powerful deliverance out of captivity, Isa 49:24-26 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 49 (Chapter Introduction)

(Isa 49:1-6) The unbelief and rejection of the Jews.

(Isa 49:7-12) Gracious promise to the Gentiles.

(Isa 49:13-17) God's love to the church.

(Isa 49:18-23) Its increase.

(Isa 49:24-26) And deliverance.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 49 (Chapter Introduction)

Glorious things had been spoken in the previous chapters concerning the deliverance of the Jews out of Babylon; but lest any should think, when it was accomplished, that it looked much greater and brighter in the prophecy than in the performance, and that the return of about 40,000 Jews in a poor condition out of Babylon to Jerusalem was not an event sufficiently answering to the height and grandeur of the expressions used in the prophecy, he here comes to show that the prophecy had a further intention, and was to have its full accomplishment in a redemption that should as far outdo these expressions as the other seemed to come short of them, even the redemption of the world by Jesus Christ, of whom not only Cyrus, who was God's servant in foretelling it, was a type. In this chapter we have, I. The designation of Christ, under the type of Isaiah, to his office as Mediator (Isa 49:1-3). II. The assurance given him of the success of his undertaking among the Gentiles (Isa 49:4-8). III. The redemption that should be wrought by him, and the progress of that redemption (Isa 49:9-12). IV. The encouragement given hence to the afflicted church (Isa 49:13-17). V. The addition of many to it, and the setting up of a church among the Gentiles (Isa 49:18-23). VI. A ratification of the prophecy of the Jews' release out of Babylon, which was to be the figure and type of all these blessings, (Isa 49:24-26). If this chapter be rightly understood, we shall see ourselves to be more concerned in the prophecies relating to the Jews' deliverance out of Babylon than we thought we were.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 49 (Chapter Introduction)

INTRODUCTION TO ISAIAH 49

This is a prophecy concerning Christ, and redemption by him; and of the enlargement of the church in the latter day, by the conversion of Jews and Gentiles; which the isles, and people afar off, are exhorted to listen and hearken to, delivered out by the prophet, in the person of Christ; who gives an account of his call to his office, and the time of it; of what the Lord did for him, and said unto him, Isa 49:1, then follows a complaint of his labouring in vain, and a correction of it, Isa 49:4 and a further declaration of his call and appointment to office, and of each of the parts of the work assigned him, with encouragement to it, Isa 49:5. Christ is again represented under discouraging circumstances, as despised of men, abhorred by the nation, and a servant of rulers; who is encouraged by divine promises that kings should rise up before him, and worship him; that God would be faithful to his promise to him, and yet choose him, hear and help him, at a proper time; preserve him, and give him for a covenant to the people, to the establishment of the earth, and making it habitable, Isa 49:7 for the release of prisoners, and feeding, leading, and guiding them, and removing all difficulties out of the way, Isa 49:9 when the calling of the Gentiles is foretold, which would occasion great joy in the world, Isa 49:12 yet the church is introduced as complaining that she was forsaken of God, Isa 49:14 which is denied, and the contrary affirmed; being dear to the Lord as a sucking child to its mother, and more so; never forgotten by him, and always under his care, Isa 49:16, and, for her comfort, she is assured that those who had destroyed and made her waste should be removed; and that she should have converts that would be an ornament to her, and these numerous, insomuch that the place of their habitation would be too strait and narrow, and which would be matter of astonishment to her, Isa 49:17 and, besides those that would be converted in the land of Judea, there would be great numbers in the Gentile world converted by the power of God accompanying his Gospel, set up as a standard there, kings and queens countenancing and encouraging the interest of Christ, Isa 49:22 and yet still it is questioned whether the church should be delivered from her oppressors, Isa 49:24 to which it is answered, that she should be delivered, and her persecutors destroyed; by which it would be known that the Lord is the Redeemer and Saviour of his people, Isa 49:25.